Talk of 1 June 2024

Yes.

Now it's done. Now Ömer Sefa Peace be upon you, sir. Page 321. Look, he also says page 321. We left off at 160, at the word "witnessing". I seek Allah's forgiveness.

Sir, let's look at hadith 1631 now like this; here there is a question, hadith 1631.

One thousand, two thousand. We went in here. One thousand eight. One thousand six hundred.

One thousand six hundred thirty-one.

Here, this too. Here it says it like this; we'll look from here, we'll look from here. Where are the hadiths here? This is in the second volume. 1578 1689 31

Yes.

One thousand six hundred thirty-first hadith. What comes after it? Let's have a look.

The guest: "At universities, a student — called Erasmus. A student — called Erasmus. There is an exchange program. Students study for about 5-6 months at another university abroad. Is it permissible from an Islamic point of view for female students to go abroad alone with this program and study? I kiss your hands." What is this Erasmus? A university here, a university here makes an agreement with a university abroad. They send students to each other. They send their students to each other. The student here goes there. Studies. The student there comes here, studies here. Well, why do they do that? I mean, this is a system, an education system.

That's what they do. To me this is not an education system but a morality (?) system. I don't know anymore. There is an agreement between universities. They learn languages. They go for language. Language. Yes. They learn languages. Sir. Here: "Peace be upon you, sir. In the Friday sermon a hadith like this was read. Was it 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. This will be honor for some and humiliation for others. Allah will make Islam mighty. And He will make kufr abased.'" "Peace be upon you, sir.

The states of a person's nafs are, for a person in the Garden, like a vertical transfer." We explained this, I think. We'll explain from here on down. Now the guest, the guest says: "Peace be upon you, sir. In the Friday sermon a hadith like this was read. Is it true? 'Islam will reach everywhere that night and day reach.'"

a saying that was said wrongly. But it's true. It's true, but it was said wrongly. Which verse was said wrongly? "We do not call anyone to account for something We did not make known." So, Allah Almighty — Islam will reach everywhere night and day reach. It will reach. He will make Islam heard. Today there are people who know that Islam exists even at the poles. Now the hodja said this wrongly. I mean, Islam will reach, but Islam won't go there and tell it at his house. People understood this place like this.

Now look, someone did something and that disappeared.

"Whether it be made of mud brick or of camel hair, Allah will leave no house that Islam has not entered." Again, the person says this place as if he were having it preached by his own men. But what does it say? Again the same verse: there will be nothing We did not make known. Islam — 'We do not call anyone to account to whom We did not make our religion known,' it says. Then every house will know all of Islam. I mean, today there's no one in the world who doesn't know anyway. There's no one who doesn't know Islam.

"This will be honor for some and abasement for others." This is true too. Those who reach Islam, sir, will become — they will rise. They will have honor. And those who deny will be abased.

Something came here, let's do it.

"Allah will make Islam mighty, and He will make kufr abased." Of course, Islam — the believers, the Muslims are the people of Paradise, the other the people of Hell. So in this hadith the person's statement is wrong. You know, it says Allah does not call anyone to account for (?) He did not make known. And this says no house will remain that Islam has not entered. Now surely, if every person has heard of Islam, every house has heard of it. But the hodja presents this as if it had been preached to every house. So there are some missing words. Otherwise it is a hadith.

"At the university there is a student exchange program called Erasmus. Students study for about 5-6 months at another university abroad. Is it permissible from an Islamic point of view for female students to go abroad alone with this program and study? I kiss your hands." Allah Almighty says knowledge is (?). Whoever has knowledge is honorable. So there is no harm in going back and forth for knowledge. But a place for her to stay must be provided. Sir, let me say it. Places to eat and drink must be provided. If it is in a way that she won't need anyone else, she may go. Otherwise, if it is someone whose needs will be met by someone else, in a way that is a burden on someone else, this won't do.

This is probably for language learning, isn't it? For language learning. If she's going to learn the language, let her learn it in her own homeland. Let her learn it in her own country.

The guest, the guest says: "Peace be upon you, Hodja. In hadith 1631, a woman divorced by her husband — when she states that the father wants to take the child, the Prophet (peace be upon him) — the Prophet says she has the right until she remarries. And the child is named after the father. Nowadays, do women with financial means have the right to take the child in case of divorce? Here, does the woman's right to take the child refer to the period until it is weaned? Could you explain this place? May Allah be pleased with you, I kiss your hands," she says. Now here there is a nice wording. What does the Messenger of Allah say?

one must first read the hadith. What does it say in the hadith? Right? You explained this place, but what does it say in the hadith? Let's see now.

The hadith. What did we write in the hadith book? One thousand six hundred, one thousand six hundred thirty-one, did she say? One thousand six hundred thirty-one. One thousand four hundred forty-four.

(?) Surah (?) at twenty-four. Hodja, you're not looking at the footnote. Not this. We opened this wrongly. We'll take this one. One thousand six hundred thirty-one.

Yes. Look what it says now. Amr ibn Shu'ayb via his father, from his grandfather (may Allah be pleased with him), narrates: A woman came to the Messenger of Allah (peace be upon him) and complained: "While my womb was a nest for this child, my breast its drink, my lap its swaddling, his father divorced me, and he wants to tear him away from me too." The Prophet (peace be upon him) answered: "As long as you do not remarry, you have more right to the child."

Do you know what 'ehak' means?

It doesn't say 'you have the right'. For a while, 'more right'. For a while you have the right. Because the child will drink milk. it says find a wet nurse, right; this first milk he nurses from her. 'Ehak'. I mean, until a certain time you have the right to this. If you don't know 'ehak', its meaning turns out like this. A person misunderstands it. The second aspect. Why do we understand that the woman's situation is good? Look what she says. "My womb was a nest," she says. "My breast its drink, while my lap was its swaddling." Her saying "while my lap was its swaddling" means: I am in a position to look after him.

When a woman divorces her husband, if the husband is in hardship, the husband doesn't pay alimony to the wife; the wife pays alimony to her husband. Did you know this too? Really? For a while the wife pays alimony to her husband for his care. Because he's in need. The man is in need. He can't work. In this case, would this child go to that husband? These places have all been rendered incompletely. In the hadith it has been rendered incompletely. They said these in shortcuts. Of course, when one doesn't understand this, one goes astray. And one must explain these. We have explained it here anyway.

Let's see what we say, they've explained. In the hadith, as long as a woman doesn't remarry, she has more right to the child. Because the man is not in a position to look after the child. And the child will drink milk. It has 24 hours — I mean, 24 months — the child has the right to be nursed. And the woman says: my breast is full of milk. Sir, my womb was a nest. I mean, I nourished this child here. I carried it in my womb. In my lap, she says, a swaddled baby. I will look after him, she says. My situation is good, she says.

Although Allah Almighty says the child is taken in relation to the father, in such cases the woman, making known that she is in a position to look after her child — look, it doesn't say it is taken from the woman — the woman, making known that she is in a position to look after her child, has stated that the child should stay with her. I mean, she has stated that it should stay with her. In this case, until the woman remarries, she has more right to the child. More right. But if necessary, if the man is in a position to look after it, after twenty-four months he can come and take the child. Here 'ehak' needs to be explained.

The father's situation becomes suitable. And after the child has nursed for twenty-four months, since it says the child is taken in relation to the father, the child is the father's right. In fact, if the man dies while the woman is pregnant, in the verse, until she delivers her burden she stays in the man's house. After she delivers her burden, she leaves the child there and goes. In this case, if no wet nurse is found, otherwise they leave the woman in the house as a wet nurse — its mother. I mean, this is entirely a symbol of the religion of Islam being lived in accordance with the verses. If the man is not in a position to look after his child either, if the man is in need and the woman is rich, the woman is also obliged for a while to pay alimony to her husband, to pay it.

She is obliged to look after him for a while. Then surely a child isn't given to a man who can't look after himself. What will happen? The woman will look after it. And when she remarries she will ask: Should the child come with me? Shall I return it to you? She will ask this. And if the man says give it to me, she is obliged to give the child. (?) because how is the child taken in relation to the father, eh; when he says, I'm not in a position to look after it, you're its mother, keep it — then if the woman remarries, Allah Almighty also says to the man she married that if this is a girl, she is haram to him; how nice, she comes into the position of his own daughter, (?) I mean haram.

Now no one knows Islam. No one is aware of the verses. He sleeps both with the mother and with the daughter. Allah protect us. May Allah protect us from such situations. Yes.

Let's see what other question there is here.

It stopped at page 321. Yes. "Peace be upon you, sir. If someone who follows the Shafi'i school becomes your student and takes your hand, does he have to change his school? How should the manner and etiquette be here? I kiss your blessed hands," he says. Are the four schools true? True. What are they? Hanafi, Shafi'i, Hanbali, Maliki. Whether he is Maliki, or Shafi'i, or Hanbali, he is not obliged to change his school. Because all four schools are true. Say his sheikh is Hanafi, Hanafi, his student Shafi'i; he explains Islam to him. What will the Shafi'i explain? He too will explain Islam. In the Shafi'i school, when blood comes out, ablution is not broken; in the Hanafi school ablution is broken. If the man is Shafi'i, that doesn't mean he prays without ablution; he belongs to the Shafi'i school; if blood comes out his ablution is not broken, he performs his prayer. Behind your Hanafi doesn't a Shafi'i pray?

He does; what does he do? When the imam says Allahu Akbar, he raises his hands in the air and brings them down again. What does that mean? I have left the world behind, I came down. What harm is there? You go straight down too. If the four schools are true, a person stays in whichever school he wishes.

In the religion of Islam, whichever school it may be, since all of them are true, whichever school he is in, if he does what he learned in that school, because he follows Allah's command, if he has done all those duties as our Lord said, he attains its reward.

At verse 160 of Surah As-Saffat we left off.

"Allah's servants who have been brought to sincerity are excepted," it says. To Allah — "Allah's servants who have been brought to sincerity are excepted. They will not suffer punishment," it says. Servants who have been brought to sincerity. There is much meaning here, but after we correct the wrongly rendered words, this — let's speak of it a bit more deeply from here.

The wrongly rendered place will be: Allah's servants who have attained sincerity. They will not suffer punishment. Now first, after stating the word errors, let's try to explain the meaning; let's explain the meaning of the verse. Here again it says "Allah's servants who have been brought to sincerity". I mean, these servants were brought to sincerity by others — that's how it is, it says "Allah's servants who have been brought to sincerity", look. I mean, I made a car, (?) use this car, those who use it bring it and give it back to me. Someone else made a car, people under my command use those cars, bring them to me. I mean, Allah created these people, but Allah couldn't raise them, others raised them. Brought to sincerity.

Look, let me read it again. The meaning is the same. "Allah's servants who have been brought to sincerity are excepted," it says. Here too again it says "Allah's servants who have been brought to sincerity". I mean, these servants were brought to sincerity by others. In this case, since our Lord did not have the knowledge to bring His servants to sincerity, the situation arises that others brought these people to sincerity. These people were raised specially, and our Lord took them — these people who attained sincerity — as servants. (?) We read it once more, look — is it so or not? "Allah's servants who have been brought to sincerity are excepted." Allah didn't bring them; His servants were brought to sincerity.

Who brought them? Even if it said 'the servants I brought', that too is faulty. Because every person came to this world to prove what kind of person he is. So everyone, with his own actual deeds, the actions he has done, will receive good deeds and sins. In this case a person, without being called to account by anyone, is personally responsible only to Allah Almighty. Now no one can bring anyone to sincerity, nor does Allah Almighty bring His servant to sincerity. Then why does He send the Quran to us? Well, He sends it so that you attain sincerity. Now, having understood this much, let's finish this, and I'll open this place again for you.

Because they did not know verse 172 of Surah Al-A'raf and could not grasp its meanings, they rendered the verses wrongly. Every person had his destiny written in return for the covenant he gave our Lord, and our Lord, for His attribute of being Allah, so that no one would question Him, sends people to the world, and after people have proven, by the actual deeds they did, what kind of people they are, they will not be able to say a word to our Lord about the place they will go to in the world of the hereafter. So the meaning of the verse is this: "Allah's servants who have attained sincerity are excepted.

They will not suffer punishment." Every person will be called to account for what he did.

Well, now, after saying this much to you here, I'll ask a question like this.

Won't any of the Muslims enter Hell?

Well, won't they suffer punishment there?

This place must be explained much better. We explained this place like this, but this verse must be understood and explained better. What is this? when it says servants who have attained sincerity, it means people honored with the religion of Islam; attained sincerity — not necessarily that this one has become a saint, become a scholar. Imam al-Ghazali says: one who knows three hadiths is a scholar, he says; in fact, he says one who knows even one hadith is a scholar.

Today everyone has stuffed hadiths into their pockets. They say, I'm a hadith scholar. This is said for people who know which verse the hadith corresponds to. Which verse does this hadith correspond to? Look, a moment ago I read to you, I told you a verse, right? In the hadith. I'm telling the verses. the man — I say the person, as if he himself specially, having understood it that way, sent people to houses that way, you know, had Islam preached; but Allah made it heard — where? A person hears it outside too; he hears of Islam outside too, and at home he tells it; so there's nowhere it hasn't entered; everyone knows the religion of Islam exists; today the farthest places, China, Yemen, all know; is there anyone who doesn't know?

Is there a state that doesn't know there are Muslims? No. Now the person has had it preached, has had it (?). Yet a person hears this, hears it outside, hears it on television, from Ahmet, from Mehmet he hears, from Hasan, from Hüseyin he hears, from Emin (?). There's no one who hasn't heard. In this case, if you want you become a Muslim, if you want you stay a non-Muslim, you carry on. Here too, when it says 'attained sincerity', it means people honored with being Muslim, honored with Islam. They are not subjected to punishment; even if he enters Hell, what does he do? He lives a prison life. well, doesn't everyone who enters Hell suffer punishment?

he doesn't; is there such a verse? there is; what does Allah Almighty say? "Do not go toward the fire prepared for the unbelievers." That's where the punishment is, for the unbelievers; there are whips with iron rods, people will be beaten; there, like a cave, sir, there are fires full of flames; people will enter there and be scorched; there, from the zaqqum tree he will eat, his stomach will be scorched; inside, (?) water, boiling water he will drink. the Muslim will live a prison life there; he will go to Paradise, yet be deprived of Paradise's blessings just as those who enter prison — do they suffer torture? No, but to the very unruly ones, what do they do? they beat them, hit them, right? so take the very unruly ones as the unbelievers, and those who behave — take them as the Muslims who enter there, into prison; in fact, if a member of parliament were to go to prison, if prominent people were to go to prison — Peace be upon you, Ahmet.

(?) says — will you finish the basement work? They finished it, didn't they? They finished it. You can install it tomorrow — oh, well done. Okay. Of course you'll install it. Okay. Take it, take it. Take it. Peace be upon you. If you have no money, you'll pay the money. Okay. You'll pay for what you bought.

Okay. Thank you. Come on, have a good day. Thank you. Praise be to Allah. That's done too. Now there is a person being punished. There is being tormented. And a member of parliament has a separate room, a separate bed, (?) — separate rooms are allotted to them. A normal person serving time in prison is one thing. And such a top-notch person going in and serving time is another. Special rooms. Just like special rooms. Isn't it so? It is. We see this. In Islam, just like the top-notch — since the people there are top-notch people, they will stay in special rooms in the prisons. (?) will stay. The verse for this needs to be explained better, but our language isn't sufficient.

That's how we explain it. Is this place understood? Yes.

What's this here? Let's see what it says here.

Things have come in.

Sir, the Shafi'i school, we read this.

We read the Shafi'i school. "Peace be upon you, sir, (?) Page 178, Surah Al-Anfal — could you open verse 17?" "(?)," he says, "sir, page 178, Al-Anfal Surah." Let's see. Surah Al-Anfal on 178.

133 177 178 Surah Al-Anfal, verse 17. Let's open it. "It was not you who killed them in the battle, but Allah killed them," it says. Now here there are two kinds of meaning. Only here. First, everyone has a time of death. A time of death. When the hour, the minute comes, (?) an hour back, it says. His time to die came, Allah took his soul. You didn't kill him, it says. I killed him, again. Because for you to be able to kill, you must be the one taking the soul. You don't take the soul; Allah has all people's souls taken. That's one. Second: you didn't kill, but I helped you, it says. Look. I helped. And because of that help, since their time had come, them — by your hands, it says.

We want their souls to depart, it says. This is the verse. This is the continuation of that verse. The verse said — the continuation of the verse.

"But Allah killed them." Yes. "And when you threw, it was not you who threw, but Allah threw." You know, the Messenger of Allah takes a handful of earth from the ground. He scatters it over them. That earth — is it possible for a person to work a miracle? Even if they are prophets, Allah creates their miracles. I did that too, He says. Because I wanted Islam to spread and the unbelievers to be destroyed, He says. The verses — look, one must always know the verses that come before.

When he threw, it says, you did not throw, but Allah threw it. And He did this to test the believers with a good trial, to make them witnesses over themselves. Surely Allah is All-Hearing, All-Knowing.

At the Battle of Badr, the Messenger of Allah, with the enemy army being large and his own army being small, to Allah Almighty — sir, when it passed through his heart, 'Will we have so many people slaughtered here?', Allah says to you: with three thousand angels in rows (?), and even two thousand more ready behind, with five thousand angels He will help, it says. Because Allah wants the end of kufr to be cut off, it says. Allah wants them to be killed by your hands, it says. Look. Or doesn't Allah know of his being killed? He knows. Since the believers did not lose heart before that thing, being faithful, since they did not lose heart before the army opposite, in another verse He says this: In the Battle of Hunayn your pride, it says, defeated you. Allah helped you in many battles, it says.

We won with Allah's help. We spread Islam with Allah's help.

These verses all support each other anyway.

I don't know if I can explain this place? Is this place understood here? If it's not understood, say so, ask, ask.

However you ask, I'll explain accordingly. And we're speaking according to the verses anyway. First, his term has run out. He will die. Second, Allah wants Islam to spread. You wanted to kill one of the two armies, you wanted to strike, it says. And We, it says, wanted their end to be cut off, it says. I mean, We wanted the end of kufr to be cut off, it says. This was programmed. It was programmed according to our covenant. In our covenant, (?), Allah Almighty programmed the worlds. He directs us accordingly. In fact we ourselves are again directed by our own wishes. Those feelings are in us.

Accordingly, Allah Almighty — let's say you are ten people; the Muslim stands up against a hundred people. He doesn't lose heart before those hundred people.

Now in one verse, too, Allah Almighty says one Muslim is equal to ten people. Then He says one Muslim is equal to three people. I mean, as time develops, as weapons develop, as technology develops, He shows us the strength of the Muslims against the unbeliever. The strength of faith. We fight for Allah. So victory is from Allah. Look. Victory belongs to Allah.

We are only Allah's soldiers on earth for spreading Islam. Yes. If only we could be.

The guest asks again. He says: "Peace be upon you, Hodja. Lately there is an agenda about stray dogs being taken to state shelters and attempts to have them adopted, and, if they are not adopted, their being killed. What is the right thing here? May Allah be pleased with you." The right thing here is this. I don't look at people's talk, at their pity. What do you look at, Hodja? I look at Allah's verse. My Lord says: an animal, even if it is your cat at home, even if it is your dog, if it harms you and you can't prevent it, feed it, give it drink, and then kill it, He says. Kill it, kill it. And these are killing people.

You will have mercy on the animal. You won't pity the human whom Allah created honored above the worlds; you will make him food for the animal. Oh, what a fine country.

I wonder, don't we pity animals? We do. Then what kind of talk is this? This is the talk in line with the verses Allah has told us. What will we do? The best way is sterilization. This is the best way. But, lo and behold, it says the animal has freedom. It says this. I mean, it will breed through sexual urges. It will unleash it on people again.

Their minds are a span above their heads. these are the words of people who don't know Allah's verses, who don't know Allah's mercy upon us, who speak according to their own minds, who don't embrace Allah's verses and turn their backs on them; the best is: you will sterilize them, you won't kill them; or if you can afford it, you will build animal shelters for them. You will feed them there until they die. If you can afford it. You won't let them breed. This. Because they harm people. And what's best? If a friend wants to own a dog, if there is one, let him take it. Look how nice. Take it. You don't want it. Fine.

The duty of the state: in the state, the most honorable, most (?) being is the human.

Without the human there is no state. So it is obliged to protect its people. Who are you, anyway? You'll oppose Allah's verses. You'll set the animal free. You'll unleash it on people and have them killed. Is there any other way?

But I'm not saying kill it. What am I saying? If the state can afford it, it will build shelters and feed them. If it can't, it will sterilize them and, as far as possible, try to remove them from sight. And they won't breed. And their end will be cut off. Yes.

Hodja, there's a problem here, if you'll allow me. There's a problem here. A hard one. A hard one. Now, uh, in — when they came to Medina, Filipinos, Koreans. Where? In Medina. In Medina. There were lots of dogs, apparently. Yes. These, uh, in (?) ate them all, boiled them, fried them, finished them off. They even fell out with each other. With the Koreans — they ate the thing, he says, the dog. They ate the dogs, he says. Who ate them? Filipinos, or South Koreans. Who? South Korean, Filipino, he says. Ah, South Korean, Filipinos. They finished them. They even (?). You ate fast. We came here to earn money.

Now with money, uh, saying we'll buy beef, we'll buy mutton, from those Filipinos — from Turkey, those dogs, he says. He says, let's import them. You don't eat them. For example, we (?) camel, but you eat (?). We eat that. Then let's import it. They said, in Turkey you won't find butchers to slaughter it. Butchers — we'll give it (?). In one year we'll eat them. Wrap it up quickly. Let the lesson end. Wrap it up quickly. Hodja, selling it to those who eat it — is it halal or haram? Hm. Now, the dog — rather than killing the dog: friend, look, don't eat this dog. You can give it saying it is haram in our religion.

Look, it is haram in our religion, haram by Allah. Saying don't eat this — then the actual deeds he does don't bind us. But you are conveying the command.

Whether he eats a dog or eats a pig — does it make a difference? And what do we say? Pork is haram. Don't eat pork. Right? What does the man do? He raises the pig and eats it. The same goes for the dog. Friend, I'll give you a dog, but look, this isn't eaten. If you're taking it to raise it, take it. He says give it to me. You take, you give. Whatever he does, he does. He eats them one after another. He raises them one after another. That's the situation. That's the situation. Yes. "Sir, isn't 'testing' here a wrong wording, sir?" What does it say? "Sir, 'testing' here is wrong."

Where? It says 'testing'.

When you say 'testing' here, the place you're talking about — which verse, which hadith, which place?

(?) "Testing is wrong. A wording." Where does this 'testing' occur? Did we pass a place called 'testing'? We didn't. Yes. We won't spend our time (?). If you're going to say it, say it: where? "Isn't 'testing' here a wrong wording, sir?" you say, but where did this 'testing' occur? Say that. Al-Anfal Surah It occurs in verse 17, she says. Surah Al-Anfal 17, it occurs in the verse. Let's see.

6 17 "It was not you who killed them in the battle, but Allah killed them. And when you threw at them, it was not you who threw, but Allah threw. He did that and this to test the believers with a good trial, in the trial, to make them witnesses over themselves." We've explained this 'testing' here anyway. What does it say there? "He did it to make them witnesses over themselves. Surely Allah is All-Hearing, All-Knowing." Now with a good trial — in the trial He will test people. Anyway, He will test them by themselves. In fact we say it — we state the meaning of the 'testing' here. Now what does it say here?

"To test, that is, He did it to make them witnesses over themselves." Otherwise Allah knows this. If we hadn't explained this in these parentheses, then what you said would have been right. Because we opened parentheses. We wrote the meaning of 'testing' here. Yes.

We're moving on to Surah Sad. Surah Sad, verse 29 okay we've covered that, the 'testing' there in parentheses we explained it; what did we say? for people to be made witnesses over themselves; the equivalent of that 'testing' is in these parentheses, there

my daughter says, from Denmark: "Peace be upon you, Hodja. Years ago a word came out of my mouth: 'If the children start earning their own money, I will slaughter a calf,' I said; I made a vow. My older son became ill, he retired on disability, he receives a pension; my other son works, he has become a man. Sir, does having the vow slaughtered carry a responsibility? May Allah be pleased with you." What came out of your mouth? Let's look again. "Hodja, years ago a word came out of my mouth. 'If the children start earning their own money, I will slaughter a calf,' I said. I made a vow. My older son became ill.

He retired on disability." Now if he retired on disability, that means he was also working. he has started earning money. Well, your vow has become wajib on account of him. Wajib. Then your younger son is also earning money now. He's working, she says. He's earning money too. Slaughtering the calf has become wajib for you. Yes, my daughter, you will slaughter the calf.

Yes.

Don't slip to the trick side of the matter. The trick (?) side: my son gave up earning money but retired on disability. A pension is also earning money. So he has earned it. Yes. He has earned the right to earn money. He earns.

(?) before coming to Surah Sad, your — how nice it is to hear my daughter's voice.

Is your husband with you, is he working? I'd be glad if you gave news of him too.

Yes.

Yes. Yes, my daughter.

Surah Sad verse 29: "O My Messenger, We sent down to you this blessed book so that they would reflect on its verses and those who have minds would take heed," it says.

Is this a word that would befit Allah at all?

Look what it says. Allah forbid. "We sent down to you this blessed book so that they would reflect on its verses and those who have minds would take heed." So when Allah created His servants, He created some without minds, some with minds. Those who have them, let them take heed. No responsibility for the others. The one without a mind — "I was not (?), I couldn't know" — and enter Paradise. Oh, what a fine world.

Do you see the absurdity here?

"O My Messenger, We sent down to you this blessed book so that they would reflect on the verses and those who use their minds would take heed," it says. This is the correct one. Those who use their minds. What does it say in the verse? "Do you never reflect? Do you never use your minds?" Look, man has a mind but doesn't use it. Yes.

Praise be to Allah.

She says: "Yes, sir, sir, my husband is working too. Thank God we're well." Praise be to Allah. I'm glad to see you happy and blessed like this. It pleases me. I mean, my children. How nice.

The wrongly rendered place in this verse is this: "those who have minds would take heed". The correct one is "those who use their minds would take heed". Did our Lord give some people a mind and create some without a mind? When our Lord made the covenant with people, did people have no minds? Or did He make a covenant with people who had no minds? If our Lord sent the prophets to invite people to the truth, did He send prophets to invite people without minds to the truth, to the invitation? To those without minds? Did He send the prophets to invite to Islam? They supposedly render verses. The correct rendering of this is as follows: "those who use their minds would take heed".

Our Lord says in His verse: "Do you never use your minds? Do you never reflect?" He says. Yes.

We've come to verse 44 of Surah Sad. "Take a bundle of stalks in your hand and strike with it." Who is this? Job (peace be upon him). When his wife was finally left hungry at home, she goes to the baker. And the baker says, if you show me a strand of your hair, I'll give you bread. Job (peace be upon him) says to his wife, where did you get this bread? From the bakery. How did you give — how did you get it? Well, he said, if you show me a strand of your hair, I'll give you bread. So I showed it and gave it. If I get up from here, I'll strike you a hundred blows with a stick, he says. A hundred blows.

Now look what Allah Almighty says. "Take a bundle of stalks in your hand." A bundle. "Strike with it. Fulfill your oath this way. Truly, Job was a patient servant. What an excellent servant he was. He always turned to Allah." Yes. An ear of grain. Take a hundred ears, a hundred stalks in a bundle. And strike once. Yes. A hundred rods. Take a hundred ears, and strike once.

Our Lord made a covenant with people at Qalu Bala. He wrote everyone's wishes and deeds as destiny for them. In this case, according to the verse, there is not a single living being that will come until the Last Day whose doings we do not know, says our Lord. Not knowing what kind of servant Job (peace be upon him) was, saying his patience — "I found a patient servant" — they render this verse like this. Unaware of our Lord's verses, framing the state of Job (peace be upon him) in their own minds, they attribute the judgment they themselves passed about Job to our Lord. What does it say here? Look at the rendering now.

"Take a bundle in your hand and strike with it. Fulfill your oath this way. Truly, We had found Job a patient servant," it says. He found a patient servant. Yet the One who made the covenant is Allah Almighty. The One who gave their destinies is Allah Almighty. The One who knows what he will do is Allah Almighty. What do we say here? Job was a patient servant. What an excellent servant he was. Why does it say what an excellent servant he was? Because he was devoted to Allah Almighty from the heart, that's why. And what does it say? He always turned to Allah, it says. Do you see? Can your mind grasp it?

You render these too by attributing such things to Allah — the verses. You say you rendered the verse. Well, in the verses you rendered, don't look at yourself. Look around you. Look at the people who correspond to what you've said.

Today everyone is (?) stark naked. Because you've described Allah in such a way that you've made Him like a human before you. You've made His words contradict each other.

Yes.

The correct rendering of the verse is as we explained above. "Truly, Job was a patient servant." Our Lord shows the patience of Job (peace be upon him) to people as an example. An example. He lay sick for forty years. Forty years. His family says, you are a prophet, pray so that Allah will (?) you. I feel ashamed, he says. Doesn't my Lord know my state? Look: I feel ashamed. Doesn't He know my state?

Then finally his family and children all die. They pass away. His trial ends too. Who would be patient for forty years? That is how He shows us Job's patience. After forty years Allah Almighty grants him healing. He gives him children and goodness once again as much. He also increases his wealth and property once again as much. Yes. Yes.

Let's explain this one too and finish.

Verse 46 of Surah Sad: "We made them, especially, sincere people who think of the abode of the hereafter," it says. What happened here? Allah made a distinction among His servants. He made a distinction among His creations. What does it say? "We made them, especially, sincere people who think of the abode of the hereafter." Yet they, with that quality, sincerely remember and mention the abode of the hereafter. This is the meaning of the verse. They render it in some way. This is its Arabic meaning. As I rendered it. They, with that quality, sincerely remember and mention the abode of the hereafter.

What does it say here? "We made them, especially, sincere people who think of the abode of the hereafter," it says. This verse has been rendered wrongly from the beginning. As we always say, they have repeated the same errors. If people set out to render the Quran's verses unaware of the covenant with our Lord, they keep talking nonsense while rendering such verses.

Our Lord, who created these worlds with His knowledge and rules with His justice, who does not wrong His creations by even an atom's weight, and who, with what each soul has earned, without wronging anyone at all, gives people (?) what they earned with their two hands — after making a covenant with people, would our Lord, by His own will, doing injustice among His servants, while passing judgment on people, doing injustice, make His own word contradict itself through His own words?

So the correct verse, in a way that confirms the other verses, is: "They, with that quality, sincerely, the abode of the hereafter remember and mention." Stay well. May you be entrusted to Allah. Lillahi Teala'l-Fatiha.

Amin.