Talk of 25 May 2024

Yes.

On page 319 19. We left off at Surah As-Saffat, verse 19, (?). Where? We're reading at 19-11. 11. It was written wrong.

people a certain unless they have some knowledge, what we say they misunderstand.

From here let's start reading now. Let's look at verse eleven of Surah Al-Mu'min. What does it say here? Surah Al-Mu'min.

Surah (?) Al-Mu'min's Surah, verse 11

Al-Mu'min's, Al-Mu'min Surah, in verse 11. This is Al-Mu'min's — let's look at Surah Al-Mu'min.

Surah An-Nur Al-Furqan, An-Naml. Let's look like this, Surah Al-Mu'min.

Ghafir 466 466

Thanks be to Allah. Thanks be to Allah.

(?) Verse 11.

This spot, let's mark it like this.

The people with questions have probably arrived by now. let's start our lesson with questions, there are many questions today, yes the guest says: "Peace be upon you, sir. In Surah Al-Mu'min, verse 11, it says, 'Our Lord, You caused us to die twice and gave us life twice.' Our real being is our spirit, nafs and life as one, but death is upon the body, and I understand the body to be like a being separate from us." You understand it correctly. This part is correct.

"It occurred to me like this: two comings to life and deaths are in this world." "The first coming to life and death are in this world." Correct. "We have a connection with the body. But in the second coming to life and death, since the body is like a being independent of us, this puzzled me." Of course. In the second coming to life the body is independent of us. I mean, when it says 'when the souls are paired', look at the verse, when it says the souls are paired, when they come face to face, it is independent now here. The spirit is separate, the body is separate. Now here, when Allah Almighty says, 'We will give you life twice and cause you to die twice', you said there is no death upon the spirits.

The second death is upon the body. There again the body (?). It dies. And Allah Almighty says, since the spirit does not enter a body, you will not taste any death other than the first death. How beautifully it puts it. So there it comes face to face with the body, independently, and the body bears witness against the spirit. In fact, the spirit says, 'Why are you testifying against me?' And the body says, 'The One who makes me speak is Allah.' After the testimony is over, the body says to the spirit, 'You are being returned to the One who first created you,' it says. That is where it tastes death a second time.

So it is independent of the spirit. And Allah Almighty states in this verse that the body does not enter the spirit: 'You will not taste any pain of death other than the first death.' Yes. Everything is clear here. It is plainly evident. You have understood it well too, but how did it still puzzle you? "Since in the second coming to life and death the body is in a state as if independent of us, this puzzled me," he says. "'Our Lord, You gave us life twice and caused us to die twice' — the person's spirit says these words. But when I think about it like this, I understood the meaning as if the body must have said it." The wording in Turkish — "there I have a misunderstanding." Now we'll explain that part.

Yes.

"...understood the meaning as if it must have." "Is it because of something missing in the Turkish wording, or did I misunderstand, sir?" May Allah be pleased with you. Now here it puts it nicely like this. 'You gave us life twice, You caused us to die twice.' The spirit says this. The twice is upon the body. By the effect of the spirit's testimony, He caused it to die a second time. So there is something missing in a word there. He's right about that part. 'You gave us life twice, You caused us to die twice.' The spirit says these words. But the spirit does not taste death a second time. It says this about the body.

It says, 'And the second time You caused the spirit to die.' So a word is missing here. 'You gave us life twice, and the second time You caused our bodies to die.' So the body dies here. 'Is there a return to the world once more?' The body does not say this. The spirit says it. The people (?) in Hell, or else while asking Allah Almighty — he has grasped this well. Right? Look, there is a nice (?) here now.

'You gave us life twice, You caused us to die twice.' "The person's spirit says these words." He's right. Because why do we understand that the spirit says it? "But when I think about it like this, I understood the meaning as if the body must have said it." No. The spirit says it. In Turkish? "Is it because of something missing in the Turkish wording, or did I misunderstand?" There is something missing in the wording here. He understood correctly. Now if he reads a bit from above, look what it says now.

"I understand the body to be like a being separate from us." Correct. "It occurred to me that coming to life and death are in this world, we have a connection with the body, but in the second coming to life and death the body is like a being independent of us." That is correct too. An independent being. "This puzzled me: 'Our Lord, You gave us life twice, You caused us to die twice.'" Now the spirit has no death again. Here: 'You gave us life twice, You caused us to die twice.' "The person's spirit says these words. But when I think about it like this, I understood a meaning as if the body must have said it." The truth is, the second time the body dies; the spirit does not die.

In fact, what does Allah Almighty say? For the spirit: 'You will not taste any pain of death other than the first death.' The body has no coming to the world again. The spirit says this. 'Is there,' it says, 'a return to the world once more for me?' I mean, once more.

"Sir, the person's spirit says these words. But when I think about it like this, I understood the meaning as if the body must have said it," he says. Not the body. The spirit says it, but that part of the verse needs to be corrected nicely. What does it say here in the verse? Verse eleven. Then: 'Our Lord, You caused us to die twice and gave us life twice. And we have confessed our sins.' 'We have confessed our sins. Is there any way out of this fire again?' they say. Who are these? The spirits. The people of Hell, they enter Hell. They are told: 'The reason for this is this: when you were called to worship the One Allah, you denied; and when partners were associated with Him, you affirmed it. Now judgment belongs to Allah, the Highest of the High,' it says. Now here the spirits are speaking.

But the spirit — the second time, it is not 'You gave life, You caused to die a second time'. 'You gave us life twice, and You caused our bodies to die a second time.' There is a word 'body' there. 'Is there a return to the world by entering a body again?' It has to mean that. Yes. Allah Almighty already says here that there is no second time.

He understood well. Unfortunately. Yes. Sometimes there are fine places like this. There are very fine places in the Quran anyway. There are places that have been rendered very wrongly. We are trying to correct them as best we can. Anyway, when you open the verses in this way, if you find words that are missing like this, or fine points like this, tell us, we will correct them anyway. Right? Yes. Look how nicely he finds this place. A very nice place. Yes. The guest finds that place nicely. Mark this place, we'll correct it. Yes. We'll correct both the verse and the translation. And we'll correct this place.

It'll be better if we correct this place.

now let's not disrupt our lesson here let me see what else the guest asks, he asks nicely, mark that place

Yes. "Hodja, does Surah At-Tariq, verse 8 point to the second creation?" "Is the second creation pointed to in At-Tariq, verse 8?" Let's see.

390 At-Tariq 8. (?) "Indeed, Allah, just as He created man in this way in the beginning, is able to create him again."

he has understood this place nicely too: "Allah, just as He created man in this way in the beginning, is able to create him again," it says now here there is something like this: let man look at what he was created from, it says, what he was created from: from a gushing water, it says, so it is saying this about the body; the creation — it points to the second creation here anyway, he says that too anyway. "Hodja, does At-Tariq, verse 8 point to the second creation?" Of course, that's what it says anyway; the second creation, the one upon the body, this says it; otherwise, when Allah Almighty created us as spirit, nafs and life, Allah Almighty, with that nafs and life found in the essence of the spirit, found in Himself, from His essence He created with a one-celled being that He separated.

Here is a second creation. I mean the creations upon the body. He created from a gushing water. That water comes out from between the back and the ribcage. "Indeed, Allah, just as He created man in this way in the beginning, is able to create him again too." Just as He created the first human, it says, He is able to create in this way too, it says. He is able to create again in a second way too. If He created you, the spirit, nafs and life, in a second way from earth, and if this earth, clothed in flesh and bone, took on an outward existence in the world, He is able to create again in the same way in the hereafter, it says.

Yet is the first creation harder, or the one created afterwards harder? The first creation is harder. Because in the first creation He plants the seed there. Then in the second creation He makes the seed sprout and it comes out. The first creation is harder. Yes.

Let's see what else he asks.

The guest: "Sir, Surah Al-Mu'min, verse 11 — could you read the verse? The person himself says it. But after what we explained, I understood it like this: I understood it as if I were in that body." No. We explained verse eleven. Now it's understood better. "Since Allah Almighty says, 'We created you with a second creation,' now here there is a (?)." "Sir, could you read verse eleven of Surah Al-Mu'min please?" Isn't this the verse I read a moment ago? Surah Al-Mu'min. We read it.

"The person himself says it." The person himself — I mean, his spirit says this; when it says the person himself, the body is entrusted to us; how do we know it is a trust? 'I will call you to account for which way you used this trust I gave you,' it says, so the body is a trust. "But after what you explained, I understood it like this." What is that body? "As if it were me." In that body — you say the body died and was gone. I mean, it died a second time. That person is in Hell. It says, 'Is there,' it says, 'a return to a world once more?' The spirit says this. I see. "Since Allah Almighty says, 'We created you with a second creation.'" A second creation is entering the body.

"That second creation is (?) our coming into the world. Our taking on an outward body, and with what we do in the world, sir, proving what kind of person we are; when we return to the state of the hereafter, our leaving the body. Tasting the first death." There is no tasting death a second time, because you don't enter a body. Now here there is a situation like this. To grasp these places, one must go back to the origin. One must go down to the root. Now since we explain from the top, grasping these all at once is very hard. All sorts of schemes come to people's minds. The body has no speaking again.

A body that returns a second time does not speak again. Who will speak? The spirit will speak. There is the spirit's speaking here. The first speaking, fine. In the world. Sir, in the second speaking you will always remember this: we are not in the body. In the second speaking, after the body dies, when it says 'You will not taste the pain of death again', spirit, nafs and life remain in the world — I mean, in the hereafter. So our real being is spirit, nafs and life. One must know this. In the world of Lahut we were created as spirit, nafs and life. Coming to the world, our task — the reason we took on the outward part — feeding the body; while feeding it, while feeding this body, while trading, sir, are we ruling by Allah's commands?

Or do we plunge into the world and rule by the feelings of the nafs? One must know these places well. One must understand from the beginning. When we strike from the top, we come down from the top. The person cannot fully grasp it. Of course. Because these places are deep places. They are not places to be understood with one or two words like this.

I already said verse eleven a moment ago.

He says it again here, Hodja. "Peace be upon you. In the Quran, Al-Ma'idah 38 speaks of cutting off the hand of the one who steals. Some people interpret the word 'hand' in this verse figuratively, that is, as 'cut off his power'. Is this correct? May Allah be pleased with you, Hodja," he says. This is not correct. Look now. Let's read Al-Ma'idah, verse 38. Look what it says there.

(?) Al-Ma'idah. Now here, verse 38, let's read the verse. Surah Al-Ma'idah 39, 35, 36, 38 — look, 38. The verse is here 38

"As for the thief, male and female, in recompense for what they did, as a punishment and an example from Allah, cut off their hands," it says. Hands. It says it openly in the Quran: cut off his hand. What does 'cut off his power' mean? How will you cut off this person's power? Cutting off a person's power means killing him. That's worse. Without stealing. If my power is cut off, will it kill me? Yet it says cut off his hand. In the Shari'a ruling, the ruling of the Shari'a. Anyway, these people, in order to confuse the religion, with various schemes interpret the verses variously according to their own minds and want to degenerate the religion.

Now when a person steals, you will cut off his hand. When he steals a second time, left — if his hand was cut off, his right leg will be cut off. When he steals a third time, this time his right hand will be cut off. From where? From the wrist. When it is cut off, the hand is here. This here is the arm; the arm is separate, the hand is separate; the hand will be cut off at the wrist. When he steals a fourth time, this time his left leg will be cut off, from where? From the ankle. Now when a person steals for the first time, they don't cut off his hand, they give him a small punishment; when he steals a second time, again they don't cut off his hand; at the third theft, whichever hand he did it with — if he did it with his left hand, his left hand; if he did it with his right hand, they cut off his right hand.

Then if he steals again — if he did it with his right hand, his left leg at the ankle they cut off. What does 'cut off his power' mean? The power is mine; my power was cut off. My power is what keeps me standing. It means kill him. There is no killing. What? as I said, the verse is what it is. It says cut off his hand. Then at the second theft the left hand, the leg is cut off. At the third theft, this time the left hand is cut off. At the fourth theft the right leg is cut off. And the person becomes unable to steal any more.

Yes. When I was in prison in Mecca — because of a traffic accident I went to prison. They took one of the young men to have his hand cut off. I said to him — when he came, they had cut off his hand. They cut off one hand, they cut off one hand. I said, why did they cut off your hand? He says, "anne," he said, "kapş harami." "I'm a sheep thief," he said. A sheep thief. I said, is this the first time you did this? No, he said.

Well, I said, weren't you afraid of having your hand cut off? No, he says; so they've gotten used to it. He's used to that life. His hand was cut off like that and he came back, he doesn't care at all.

So these are people who have that character. I mean, I lived through these myself, I saw them. Yes. Pay no attention to people who talk that way. These are words they say to muddy the Shari'a ruling and lead people's minds astray.

There's one more thing he asks me here.

"Hodja, also (?) normally you probably don't want to be asked about dreams." You're right. We have no time to waste on dreams here. "I know, but a hodja has come into my dreams twice, and the dream doesn't go away until I wake up. I see it as a nightmare, get scared and wake up. This hodja is Cübbeli Ahmet Hoca."

"Also, Hodja, why don't you want to interpret dreams? Could you explain that too?" May Allah be pleased with you. My child, our knowledge is about the Quran. Dreams too are based on the Quran for those who are experts in them; now why don't I want to interpret dreams? When I interpret a dream for you — 'this one interprets dreams a lot, interprets dreams nicely' — our name will get out as 'the hodja who interprets dreams'. But I'm not tasked with interpreting dreams. I am tasked with explaining Allah's verses. I will explain Allah's verses to you. Yes. That's why, since my name doesn't get out that way, I'm glad. Because no one comes near the verses.

Everyone goes the way their nafs likes. When I fully interpret a man's dream, what do people say? 'How nicely he interprets dreams.' Who? 'Such-and-such hodja. How nicely he interprets,' and so on. Come on, everyone will rush in. They'll line up. 'Hodja, I have a dream like this.' 'I have a dream like this.' Further on the hodja will also say, 'Why am I doing these like this? Let no one come to me.' He'll say interpreting dreams costs money.

this is not our job, our job is to explain the truth, that's why I don't want to interpret dreams. yes, now because you said it, let me interpret this dream of yours for you so you understand better: your faith is strong, you are a good person, you even have a good understanding. If within this understanding you turn to taqwa, you will quickly find spirituality. Because you have a good understanding of the verses. In this situation Satan enters the form of Cübbeli Ahmet and distresses you. In this situation he gives you fear. Don't be afraid at all. They — the devils — have no power at all over us, over man.

Allah Almighty says so. In this situation they are also showing you Cübbeli's state. How nice.

There's one more question. "Peace be upon you, sir. I know that Allah writes sins in their exact measure, and that the good deeds He multiplies in this world according to one's intention." Now you know it well, but let's bring this place to light. "Allah writes sins in their exact measure." In their exact measure, I mean whatever sin he did, He gives that. That's right. Right. Whatever sin He wrote, He doesn't multiply it. But He adds up the sins they did. They say these additions added up manyfold. Manyfold. Yet that is not adding manyfold. I mean, they say He increased them manyfold. Increased them manyfold. Allah Almighty does not increase sins manyfold.

He writes the equal sin in return for the sin one has done. One to one. "And the good deeds He multiplies in this world according to intention." Yes. For example, you did a good deed. Let's say you got one reward. But your intention was good. He tripled it. It was better. He multiplied it sevenfold. Tenfold. Seventyfold. A hundredfold. In fact it says this: in an ear of grain, it says — in his hand seven ears, seven ears; in one ear a hundred seeds, what does that make? seven hundred seeds; "Allah Almighty multiplies up to seven hundred according to one's deeds, I can say, but Allah Almighty's — but how should we understand His bestowing from His bounty in the hereafter?" the good deeds you have done, let's say — the place, sir, that Allah Almighty will give you is a bit lower.

For example, let's say your place is ready but you couldn't reach there, couldn't reach that place. Allah Almighty, because of your sincerity, your closeness to Allah, He Himself gives that extra and sends you there. He sends you to that mount, or gives you one more mansion. Or gives one more pavilion. It depends on one's deeds. Yes.

"Could you explain with verses? May Allah be pleased with you, sir," he says. With verses — anyway, when it says 'from His bounty', Allah Almighty bestows on you. It's in the verse already. What does His bestowing mean? For example, He gives His righteous servants the Garden of Eden. Or He gives the Garden beneath which rivers flow. It says: to you a pavilion, a villa, and a — what do they call it — He gives him a mansion. Your degree isn't fit for receiving those three, but you have no place going to a lower degree. I mean, in the Garden at a lower degree too — the worship you did is above that.

By taking you there, He has bestowed something extra on you — Allah Almighty.

This is like this in the world too. For example, let's say a civil servant retires at the 11th grade. Another also retires at the eleventh grade, but one has a step increase. The other just retires at the eleventh grade. The one with the step increase receives more money. Like this. Allah Almighty is just. We come to our lesson.

one more question came. "Peace be upon you, sir. Is it that the states of a person's nafs are like a vertical transfer in the Garden, and the good deeds like a horizontal transfer? Could you explain with verses?" How is this? "Peace be upon you, the states of a person's nafs, for a person in the Garden, a vertical transfer." Now, here you — your mind has gone elsewhere; it's according to the states of the nafs. Whatever level your nafs has raised you to, or ruling over your nafs, whatever level you have risen to, you will be treated at that level. For example, there are seven Gardens, and you have seven feelings of the nafs.

You went to the Garden at nafs al-ammara. The lowest. For example, let's say your sin was more and you also went to Hell. After serving your punishment there, where will you go? Whichever Garden the people at nafs al-ammara go to, you will go there too. You will go to the same Garden. After serving your punishment. There is nafs al-lawwama. Whichever Garden nafs al-lawwama goes to, if you are (?) lawwama, to that Garden you will go. For example, there is nafs al-mutma'inna, the fourth Garden? There is nafs as-safiya. And there is nafs ar-radiya, there is nafs al-mardiyya. There is nafs as-safiya. Nafs ar-radiya — the Garden that people ruled by Allah's knowledge will enter.

Nafs ar-radiya — the Garden the Qutb al-A'zams will enter. Nafs as-safiya — this is at the level of the prophets: the prophet's heirs, those who bring out the verses from the religion, who remove the falsehoods; they too are with the prophets; though they are not prophets, they are admitted to that Garden. For example, he is not a prophet; this is the Garden set aside for the prophets. And within them, Allah Almighty's granting to them. But that is a granting. Will He give three, will He give five, will He give ten acres, a hundred acres, will He give a million acres? You'll ask Allah this, not me.

According to the good deeds the person did. There too it is higher degree by degree. Because just as the prophets, sir, are superior to one another degree by degree, in the same place Allah Almighty will give them separate places. To some, let's say, He will give a thousand acres. To some He will give a hundred thousand acres. The Prophet (peace be upon him) also says: that which is between the earth and the sky — (?) run, he says. This is the world of the hereafter. Endless.

Yes, guest, there is no such thing as horizontal transfer, vertical transfer.

That horizontal transfer, vertical transfer is in the outward world.

Yes, there is justice there, justice.

Where did we leave off in verse 11 of Surah As-Saffat? Yes. In verse 11 we are reading the wrongly rendered place. "Now ask them: are they harder in terms of creation?" Allah Allah. Look now: "are they harder in terms of creation?" So there is some other god, apparently. "Are they harder? Or the humans We created?" Look: "the humans We created?" These are words that people who associate partners with Allah would say. This is how, this is how they've tried to turn the religion into something degenerate. "Now ask them: are they harder in terms of creation, or the humans We created? Indeed, We created them from sticky clay," it says.

So He created only man, and the other beings were created by another god, apparently. You know, there's a sea god, a sky god, a land god, this and that. There are goddesses. Yes. Make it up, make it up, and say it.

Here, with many different meanings, as shirk, a rendered wording — you can't call this a verse — a rendered wording. "Now to those who ask, are they harder in terms of creation, or the humans We created?" Is there another god besides Allah, then? "Are they harder in terms of creation, or what We created? Is it the humans We created?" By saying this they express that there are other gods besides Allah. May Allah protect us from people who render verses like this. Eşhedü en la ilahe illallah ve eşhedü enne Muhammeden abdühü ve resulühü — other than saying this we have no recourse left. They've rendered the verses.

We, to these verses — Allah protect us. These are shirk. Yet the way the verse is rendered is this:

"Now ask them.

Is it the beings We created other than man that are harder in creation? Or man, who was created among Our other creations?" What does it say? Let's read it again. The way the verse is rendered is this: "Now ask them." Who will he ask? Ask them in this way. "Is it the beings We created other than humans that are harder in creation, apart from man? Or man, who was created among Our other creations?" By saying this our Lord declares that among all created beings He created man as the most superior and perfect, and that compared to His other creations he was created more superior. Yes. That's why man's creation is harder than the other creations.

Because whatever Allah Almighty willed, He created it once. He created man twice.

One: in the world of Lahut He created him as spirit, nafs and life. Then Allah Almighty — Surah Al-Mu'min, it must be, right? Verse 25. Verse 19. Let's look here now. Shouldn't it be 14? Al-Mu'min is 14. Isn't it 19? We'll look here. No need to do the thing. I'll look now.

In Surah Al-Mu'min, Allah Almighty says this: "Then We made the nutfa into an alaqa, a fertilized egg." Here it speaks of the time when We turned it into a body, apart from the spirit. "Then We made the alaqa into a piece of flesh. We turned this piece of flesh into bones, a skeleton. We clothed these bones with flesh. Then We brought it into being as a human with another creation." Look, do you see? A second time. "We brought it into being as a human with another creation. Most exalted is the glory of Allah, who creates what He creates in the most beautiful way, besides whom there is no other creator." Here too it says — it speaks of the shirk of a creator among the created there anyway.

Here too it says it that way, it explains. I mean, they rendered it all as shirk. Was it verse 14 of Surah Al-Mu'minun? Open there, look what it says there now. Open the old one, though. Open verse 14 of Surah Al-Mu'minun. Here. 444?

(?), Ya-Sin.

Al-Mu'minun Surah 1 Al-Mu'minun Surah, 14. Verse 14. Verse 14. Look here.

"Then the nutfa into an alaqa." Now I'm reading what they rendered. I'm reading the wrong one here. "Then We made the nutfa into an alaqa, a fertilized egg. Then We made the alaqa into a small piece of flesh." These parts are correct. "We turned this small piece of flesh into bones, a skeleton. We clothed these bones with flesh." All correct. "Then We brought it into being as a human with another creation. Exalted is Allah, the best of makers and creators," it says. "The best of makers and creators." Is there another creator, then? Is there another creator?

Now it sets Allah up against someone. As if man were right. Man also makes things. He creates, he invents, after all. It says (?) people created these inventions. He doesn't even know the meaning of creating. Creating means bringing into existence from nothing something that does not exist in the universe. This belongs only to Allah. Just as they say Edison invented electricity, created electricity. What did he create, they say. They take the things man found to mean creating. And for Allah too, as in the case of people, 'of the makers and creators' — I mean, what Allah created, sir, inventing it — that Allah taught us, sir, the crafts that will open the door of sustenance; those who learn those crafts, or who discover and bring them out, these people call that creating.

Because he doesn't know what creating is. In this case it says 'of the makers and creators'. That too is man; and Allah opposite him — 'the (?), the most beautiful of the makers and creators', it says. What does it say? "Allah, the best of makers and creators, is most beautiful," it says. I repent, I seek Allah's forgiveness.

We'll say may Allah (?). Who writes these into the Quran? Scholars — the wrecks of scholars who are called scholars. Yes, I don't think a normal scholar would write it this way. These are deliberate writings. These have been worked on for centuries, and in order to degenerate the religion they rendered the verses this way and taught people this way, and those who learned are people who write what they memorized like parrots. Otherwise a person who thinks normally does not write like this. That's why Allah Almighty raises a (?) every two hundred years. He too — the falsehoods in the religion, which they worked on like this for centuries — Allah Almighty raises one person. He has those falsehoods removed from here.

Yes. The paragraph — we take it again from the beginning. "Yet the opening of the verse, the way it is rendered, is this: 'Now ask them: is it the beings We created other than man that are harder in creation, or man, who was created among Our other creations?' By saying this our Lord declares that among all created beings He created man as the most superior and perfect, and that compared to His other creations he was created more superior. In this case our Lord says that He created man as the most excellent of all created beings, that man was created as the most excellent of created beings. In the verse our Lord says: Lekad halakne'l-insâne fî ahseni takvîm. 'I created man in the most beautiful form.'"

I'm reading the mistake in verse 23 of Surah As-Saffat. "Gather the idols they worshipped besides Allah to Hell, show them the way to Hell," it says. Now, I say that, for example, Fatih will come here, I say.

A man says, Fatih, come here. But Fatih hasn't come here, for Fatih to come here. Fatih will come here. He will come. After he comes, you call him to your side. Now what is this doing? We haven't gone to the hereafter yet, the Last Day hasn't come. It says it as if the Last Day had already come. What does it say? "Gather the idols they worshipped besides Allah, show them the way to Hell." My Lord, fine, let's break the idols as You say, let's show them, but the way to Hell — Hell, where is it? There is no Hell in the world. This is in the world of the hereafter. Yet the meaning of the verse is this: "To those who worship other than Allah — show them the way to Hell." What does it say to those who worship other than Allah?

"Show them the way to Hell." I mean, you worship these, but look, later you'll go to Hell. The ways are two. One is the way to Paradise, one the way to Hell. yes, the wording is very fine here too in this verse too, from the beginning they rendered it; they say this: "Gather the idols they worshipped besides Allah, show them the way to Hell." Did the idols have life and soul, that they say gather the idols and show them the way to Hell? Even the ignorant would not render these verses like this; it is clear that these verses are the renderings of tyrants who deliberately try to show new superstitions, a made-up religion with no basis at all.

The meaning of the verse: "To those who worship other than Allah — show them the way to Hell." To those who worship other than Allah. What does it say here? "Gather the idols, show them the way to Hell," it says. That's what it says. "Gather the idols they worshipped besides Allah, show them the way to Hell." To the idols, not to the people. The people got off. How? These probably don't even have Turkish versions.

Yes.

Now if a person said to me, "Hodja, how do you distinguish these like this?" Well, one would ask. Right? How does Allah Almighty put verse four of Surah Ibrahim, now?

"We sent every prophet with the language of his own people," it says.

If that prophet was sent with the language of his own people, he must know that language down to its finest details. He knows. Of course with shortcomings (?) one can't understand all of it. With them too. For example, how well the person here understood the thing that speaks a second time. It turned out to be a nice verse there. The spirit says it. The body doesn't say this. Because the body has died. The body has gone to Hell. It's in no condition to speak again. Because these are the ones saying it.

Isn't it? Is it so? Did you find it? I found it, Hodja. What does it say? "So that he would make Allah's commands clear to them, He sent every prophet only with the language of his own people." Of course. "Now from Allah, the religion (?) with its language enters the right path." Of course, we wrote the correct version of that. You're reading the corrected one anyway. Because there's a mistake there too. There's a mistake at the end too. Yet what does it say here? "Gather the idols they worshipped besides Allah, show them the way to Hell." Yet: "To those who worship other than Allah — show them the way to Hell." Here, in meaning, this is it anyway.

We've come to verse 63 of Surah As-Saffat. "We made it, the zaqqum, a fitna, a trial for the wrongdoers," it says. Now as people move away from religion, to people the zaqqum very looks nice; its flower is nice too. Sir, they give it the name zaqqum for you. Yet when I say zaqqum — Allah protect us — I try to flee from it. Because it comes out in the middle of Hell, it says. Its fruit is gnarled, it says, like the heads of devils, it says. As people eat from it, there is a pain in their bellies, a pain as if cut with scissors, as if being chopped with a knife, it says. Well, this is zaqqum. How can you love that zaqqum?

He loves it as 'zaqqum tree', as 'zaqqum'. He doesn't even know what zaqqum is. Man doesn't know his religion. If he knew his religion, if he knew the verses, he would understand very well what ideology those who make you love this zaqqum have. "We made it, the zaqqum, a fitna, a trial for the wrongdoers," it says. Yet, "without doubt We made it, the zaqqum, a torment, an oppression for the wrongdoers," it says. Oppression. Now what's the difference here? "We made it, the zaqqum, a fitna, a trial for the wrongdoers," it says. What fitna will zaqqum give you? People who cause fitna tell you things that are and aren't, they stir up fitna in you.

They misguide you, sir, make you clash with someone else, make you fight. That's fitna. (?) it says trial. It has no life to test you anyway, look. "We made it a fitna and a trial," it says. Yet, "without doubt We made it, the zaqqum, a torment, an oppression for the wrongdoers," it says. Torment. I mean, it will be a punishment. For the wrongdoers. For what? Well, he'll eat it there when he gets hungry. It will cause him suffering. They have rendered this verse wrongly from the beginning. They say it like this: "We made it, the zaqqum, a fitna, a trial for the wrongdoers." Does zaqqum have life and soul, to be described as a fitna for people?

Zaqqum is a tree. It will be in Hell in the hereafter. As the people of Hell eat it, their intestines will be as if chopped with a knife. It is itself bitter, and its fruit is gnarled like the heads of devils. When they eat of the zaqqum, for the people of Hell, that is, for the wrongdoers, it will be a torment and an oppression. A heat will come over them, they will become thirsty. On top of it they will drink boiling water, that is, very hot water. It will go on like this and it will be a punishment for the people of Hell. Yes. Allah protect us.

Here we know our creation. Someone certainly created us. That is our Lord. It is Allah. He did not send us to this realm to indulge in pleasure and have fun. He sent us to prove what kind of person we are. So, in our true, original homeland where we will go — if we are deceived by the pleasures of the world,

if we form enmity with our enemies — our enemies are our nafs, Satan, and the world, these three. The world looks attractive; you forget everything, you do everything to get the world. It pulls you, (?) and pulls you back to the world. Your nafs also likes the world. These three work together. If you are not deceived by these and you stay with your mind, your faith, the inspiration Allah gave you — with these friends — you will save your skin. You save your skin. At least you go to the world of the hereafter having reached your Lord's mercy. In the world of the hereafter, for a person from whom Allah Almighty has cut off His mercy, even the prophets will not be able to intercede.

I'm not saying they won't find it. Look: they won't be able to intercede. Even if they want to, they won't be able to. Yes. Why? Because, as a punishment, our Lord made him eternally of Hell; from (?) mercy has been lifted. Now with our Lord there is neither a helper nor an intercessor for him. With two words coming from between His lips, the person will go either to Paradise or to Hell. No one will be able to intercede for those who will go to Hell. Except the Muslims. Except the Muslims who go to Hell, because they have the light of faith. Yes. Surah As-Saffat: "Both of them We guided to the right path," it says.

Now if Allah Almighty guided them to the right path, and I am of Hell in the world of the hereafter, to Allah Almighty — no one — Allah has the attribute of being Allah. No one will be able to question Him. Why? Because all the questions one would ask will have come to light, so asking will be cut off. But now here, according to this verse, I would put it to Allah Almighty. What does it say? "Both of them We guided to the right path." O Allah, You created them. You created me too. If You had guided me to the right path too, I would have been like them. I'd say, wouldn't I? I'd say it.

They've always written according to their own minds. Not according to the verses.

"To both of them We showed the right path." To both of them. They have rendered these verses wrongly too. Our Lord does not guide anyone to the right path. Because in the world of the hereafter we made a covenant with our Lord. Our destinies were written, and with what he does in this world the person will prove what kind of person he is, and in the world of the hereafter, in the presence of our Lord, the Judge of judges, will give account. isn't that so, we will all be called to account in this case our Lord does not guide anyone to the right path our Lord has the truth explained to people and shows the right path; after that, what remains is, in return for the covenant people gave to our Lord, while living the life of the world, their proving by their actual deeds what kind of people they are. How nice, look.

Isn't it so? We all know it. When we commit a sin, it says the sin is ours. Look now. We do it, right? We say it to ourselves. And when we do good, we say we earned a reward, right? Well now, did Allah tell me here, 'oppress this man'? Did Allah tell me — I mean, did He guide me to the right path, to this good deed? Otherwise why did He make a covenant with us in the world of the hereafter? Why? The will He left free in our own will — that is, universal will, partial will. He did not interfere with my partial will. He does not interfere with the things I do in the world either. If He had made me do oppression, I would say, You made me do it.

You are Allah. You make one do whatever You wish. I'd say, You made me do it too. But He doesn't speak to me like that. 'Your sin,' He says. For the sin of the actual deeds done within my own will, I will bear the punishment. Again, for the good I did within my own will, the reward of its actual deeds, I will see the recompense. Allah Almighty, the Judge of judges. You cannot see injustice in Him. So here you cannot ascribe this to Allah Almighty: 'He guided that one to the right path, He chose that one, the Prophet (peace be upon him) took whom he wished to Paradise, whom he wished to Hell, sir, many of mankind, many of the jinn, He created for Hell.' Or '(?) I will forgive you' — (?) Allah as unaware of the future.

They tried to say that it is so. These are all made-up stories, really. Shame on those who render the verses this way. Yes. It does not befit the glory and honor of our Lord. I wonder, rendering it this wrongly — I don't suppose someone would make this many errors. These are deliberate renderings.

In the world of the hereafter — for this passing world, to eternal punishment, would a person in this world sell himself? To eternal punishment. Yes.

Those who say 'Allah said so' when Allah didn't say it, let them prepare their place in the punishment, it says. Where is the punishment? In Hell. Let them prepare their place in Hell, it says. Would Allah ever say such a thing? So you don't fear Allah. I fear Him. I fear Him very much. Maybe I fear Him more than all of you.

Because if there is anyone to be feared most, it is Me, He says. If there is anyone to be loved most, He says, that too is Me, He says. And I love the most too. The most, mind you. You could not bear even the image of My love. Of Surah As-Saffat we've come to verse one hundred twenty-five. We're reading the faulty verse.

"Leaving the best of creators — leaving the best of creators, do you worship the idol named Ba'l?" So Ba'l creates too; the best creator is Allah — well, the best creator; Ba'l, the idol, too creates, but Allah creates the most beautiful; while there is beauty, why do you worship (?), it says — doesn't that meaning come out here? Look what it says: "Leaving the best of creators, do you worship the idol named Ba'l?" it says. I mean, yet: "Would you worship Me?" — besides Allah there is no creator — "who creates what He creates here in the most beautiful form," it says, "who creates what He creates in the most beautiful form." allow me a moment here, let me fix the page layout now let me take it like this. Because it's a small thing.

This has moved over to the other side.

Yes. Let's make the correction here.

Yes. This one came out extra.

Fourteen point four. Done. We pulled the page up by one. Three lines had moved to the next page. We fixed the page. Now let's do the thing here. Let's save. Save. Done. We saved too. We fixed the page.

What do we say? We'll read it here. "Leaving the best of creators, do you worship the idol named Ba'l?" Yet: "Do you worship Ba'l? Besides Allah there is no creator; He creates what is created in the most beautiful form." Yes.

(?) they rendered it as shirk. Look what they say: "Leaving the best of creators, do you worship the idol named Ba'l?" Is there a creator, a god, other than Allah? Addressing idol worshippers — are idols a god? For our Lord: "Leaving the best of creators, do you worship the idol named Ba'l?" So the idol named Ba'l creates something too, but our Lord creates something more beautiful. The meaning of the verse is this: "Shaping with your hands what are beings Allah created, giving them names according to your own minds — do you worship Me?" "Besides Allah there is no creator; He creates what He creates in the most beautiful form" — by saying this it signifies that there is no other god besides our Lord.

Yes. I'll put two words here, two letters. Yes.

There's a question, it seems. The guest asks again. "Sir, in the Friday sermon a hadith like this was read. Is it true? 'Islam will reach everywhere that night and day reach.'"

When this is said, this comes to my mind. This verse comes to my mind.

This: Islam will reach. True. But actually the verse is this: "We do not call anyone to account for something We did not make known." In this case, wherever it may be, wherever in the world it may be, since Allah Almighty will make His verses heard, in Islam a Muslim will explain it anyway. Or will explain Allah. That works, this works too. But we're stating the verse. He'll make it heard. Through whom will He make it heard? He'll make it heard through a Muslim. That is what it calls Islam. Yes, true. "Islam will reach everywhere that night and day reach. Whether it be made of mud brick or of camel hair, Allah will leave no house that Islam has not entered." No.

This is made up.

Made up. Now Allah Almighty's word is both outward and inward. Outward. It doesn't enter a house, but here there is this meaning. it supports what we explained first. What did we explain first? Allah does not call anyone to account for (?) what He did not make known. This is it: whether of hair, or of mountain, of stone — every house. Even if it's a shack, whatever it is, since He has made it known to him, he too will come to a place to take shelter. He will surely enter that shelter, it says, I mean, He will make it heard. But it's not like this. It needs to be told with a nicer wording. "Islam will reach everywhere it reaches.

Whether it be made of mud brick or of camel hair, Allah will leave no house that Islam has not entered." Not 'that Islam has not entered' — 'that Islam has not made known', I mean, no house will remain that has not heard of Islam. No place will remain that has not heard of Islam. Yes.

Not 'that Islam has not entered', but no place will remain that Islam has not made known. "This will be honor for some and humiliation for others." True. The man said it right. All of it is true. These need some unpacking too. That place where it says 'of camel hair' — one needs to play with the words a bit. "Allah will make Islam mighty. And He will make kufr abased." This man is a good person. Who is this? A good person. How nice. He found the hadith nice. How nicely he puts it. Yes. "Islam will reach everywhere that night and day reach." There, he also stated outward faith. He can't understand. Yet Allah will not call anyone to account for (?) what He did not make known.

"Islam will reach everywhere it reaches.

Whether it be made of mud brick or of camel hair, Allah will leave no house that Islam has not entered." There are many houses Islam has not entered. Among (?). At the poles, here and there. There are many houses it hasn't entered. But no place will remain that hasn't heard of Islam. Now a house Islam hasn't entered is something else. I mean, a place a Muslim has entered is something else. Here it says it like that. "Islam will reach everywhere, everywhere that night and day reach." True. "Whether it be made of mud brick or of camel hair, Allah will leave no house that Islam has not entered." When it says 'that Islam has not entered', the person is Islam.

No house will remain that Islam has not entered. I mean, of Islam — but no house will remain that has not heard of Islam. Hearing of Islam is one thing, Islam entering is another. Though that also comes to the same thing, but the wording needs to be said properly. So that the wording isn't misunderstood.

Since we understand the verses, we grasp in what sense it is said, but others can't grasp it. What will they say? Today unbelievers have houses there. None — many people died there without Islam entering. They'll say this. But if it's rendered properly this way, it will be understood better.

It's eight o'clock. The evening prayer has probably come here too. We're ending our lesson. Sir, at verse 160 of Surah As-Saffat we left off.

Surah As-Saffat 160. Sir, page 321. Page 321.

Wait, let's see. Did we leave off there? There's one more thing here. Surah As-Saffat 160. We left off at 160. Stay well, may you be entrusted to Allah. Lillahi Teala'l-Fatiha.

Here we said (?). So there's a place we didn't save.

Yes, we saved. we closed it updates, this: "restart and install, or try tonight — which would you like," it says; restart and update, or try tonight; "there's an update," it says. Before updating, let's save this first. Let's save that here. Yes. We say 'Change'. We saved that. Now the update.

We say restart. The update. We said OK. It's asking for a password here.

OK.

Do its update. It will restart.

Yes. It's shutting down. It shut down. It's updating.

stay well, may you be entrusted to Allah, Lillahi Teala Fatiha