Talk of 8 June 2024

Because of the tears in my eyes I can't see that spot in front of me.

Now there are questions.

We left off at verse 46 on the page, guest. "Hodja, peace be upon you, I have a question for you." "And I also have a request," he says. "And I also have a request," he says. Guest.

Is there more further up? Let me look.

"Hodja, ...Hodja, tayy-i mekan and bast-ı zaman..." Bast-ı what does it mean? "What is the difference between tayy-i mekan and bast-ı zaman?" he asks. Bast-ı zaman. Bast-ı zaman.

"Could you explain it? And Hodja, a brother's mother has stage four lung cancer; could you pray for her for Allah's sake?" he asks.

No one can claim that with this prayer she will get well,

no one can claim that with this prayer she will get well, no one can say that. But we are human; of course we will pray.

Not only for her. Those who fall into such an illness,

the pain or the aches they suffer — since my Lord will not put on a person's back a load he cannot bear, we already pray to our Lord anyway. In this guesthouse, like this, for one whose ailment has no cure — beside His Being no illness is anything at all — that Allah's decree comes to pass without suffering, that Allah's decree comes to pass without suffering; if she is to recover, that soon a cure for her ailment, with medicines, together with the medicines, through Allah's own Being, He grants her healing, God willing. My Lord, the best for people... If she is to recover, my Lord, that her suffering ends without pain.

If she is to recover, my Lord, that her suffering ends without pain.

This is the prayer we are able to make.

Allah's, our Lord's program over us we cannot break. But what do we do? Our elders, our siblings, our children, in such pain — if they are to recover, that their pain soon ends and they reach healing, reach good health. If they are not to recover, that Allah's decree comes without much suffering. This is the true prayer to make. And His law is not broken. And His law is not broken. Yes.

Guest, guest: "What is the difference between tayy-i mekan and bast-ı zaman?" Well, I don't know what bast-ı zaman is; bast-ı zaman, then, let's say, I mean, if you ask what the difference is between this time and tayy-i mekan — if I knew that knowledge, I would do tayy-i mekan myself, or if I knew that knowledge, I would do tayy-i mekan myself, or I'd live it, make it happen. Such things are Allah's secret matters. No one can know this. "Sir, how does it happen?" But there's one event I know. When you lie down, wherever you wish, you go there in spirit, you talk. With every possibility, I mean, according to Allah's destiny for you now, you go, you talk. Whoever you want to talk with, you talk with.

You come back. But this is just like a dream. Like a dream.

And there is also going physically. Physically. That too is the spirit being there. Or else the person, just like that, goes and performs his tawaf. goes and performs his tawaf. For a certain time he also talks with the people there. Then he returns, comes back. But this happens through the folding of places. If you ask how it happens, ask Allah. Not me. Its knowledge is with Allah. It also happens with a jinn. The jinn takes you around. Carries you. Sir. But the jinn say, "This is very hard on me," they say. Yes, the jinn. "We always stop at the same places," they say. Apparently it always wears them out.

If you want to ask more on this matter, no one can give you the knowledge of it. Its knowledge belongs to Allah alone. "Hodja, we also made a vow of a sacrifice. And if we sacrifice two animals, our money may not be enough for the vow, so we may need to postpone the vow. Is there any harm in postponing the vow?" Is there any harm in postponing the vow? The harm in postponing the vow is this.

The harm in postponing the vow is this. You gave your word. To whom? To Allah. You said: if this matter of mine works out, I will sacrifice a vowed animal. Or not a matter working out, but "I'm in such a situation; if it (?), I'll sacrifice a vowed animal." Fine. Now, back then you had no money. But in time you had money. And the time of sacrifice came too. Sacrifice your vowed animal. If you can afford it, you also make the obligatory sacrifice. Sacrifice your vowed animal. If you can afford it, you also make the obligatory sacrifice. If you can't afford it, my Lord doesn't say you must sacrifice no matter what.

Look. Right? He doesn't say you shall sacrifice. If it's obligatory, if you're well off, He says, sacrifice. Now if you — this obligatory sacrifice, while you're not well off, which my Lord has lifted from you, lifted from you — you make that sacrifice and don't keep your word, sir, if you don't sacrifice the vowed animal, do you have a deed in your hand? Did you get a promise from Allah that you'll live long enough if you postpone it? So first keep your word, sacrifice your vowed animal. Then, if your life lasts, next year your sacrifice you'll make. Allah knows your intention. If you can afford one sacrifice, first sacrifice your vowed animal.

If you can afford one sacrifice, first sacrifice your vowed animal. Surah Sad, verse 83.

Surah Sad, verse 83. What does it say? "Except those of Your servants among them who have been made sincere." Servants. There's a strange wording here. "Servants made sincere" — that is, these servants, these servants of Allah, others have made sincere. Isn't that so? That's the meaning that comes out. Look what it says: "Except those of Your servants among them who have been made sincere" — by someone else these servants of Allah have been made sincere. That is, Allah had no ruling over them. Allah Almighty did not make His (?) command known to these servants, His religious ruling known, Himself known.

Allah was introduced to them by others. That's the meaning that comes out. "Except servants made sincere" — others made them so. Whereas: "Except those of Your servants among them who have been made sincere."

Now, leaving Allah aside, leaving our Lord aside, these people within their own beliefs, introducing Allah's commands to these people, introducing Allah's saintly servants, what does it say to Allah? Servants made sincere by others. Whereas the covenant people made at Allah Almighty's address "Elestü bi-Rabbiküm" is removed. The Elestü bi-Rabbiküm, where He said "I am your Lord," is removed. And Allah Almighty's covenant with people in Surah Al-A'raf, verse 172, too. And Allah Almighty's covenant with people in Surah Al-A'raf, verse 172, too. Someone else introduced Allah to them — servants made sincere, Someone else introduced Allah to them — servants made sincere, servants. Allah, Allah!

If only it said "My servants who have attained sincerity" — of course, by the person's own will, with Allah Almighty's commands made known to people, with His religious rulings, the servants who have earned our Lord's love have attained sincerity. The servants who have earned our Lord's love have attained sincerity.

Always, Allah Almighty — ascribing attributes to Him, they have rendered the verses.

Not knowing our Lord, unable to know Him, with such words of theirs, verses these people wrote as fabrications come out. Fabricated. The rendering of the verses is fabricated. The verses are not fabricated. Not a single letter of the verse is distorted, nor can it be distorted. Because Allah Almighty says in His verse: We sent down the Quran, and We are its guardian until the Day of Judgment. He declares.

People set Allah Almighty aside, and other people made Allah's servants sincere. Look at the matter, look. Whereas for the people who made a covenant with Allah Almighty, according to their covenant Allah Almighty wrote their destiny; when the person comes into the world, the scenario he had written in the realm of the hereafter, playing it in the world like an actor, what kind of person he is, Allah Others raised them, and Allah's servants made sincere — "Sir, Your servants were made sincere," you'll say, and to Allah "Sir, Your servants were made sincere," you'll say, and to Allah you'll make those servants beloved?

It's very strange. A strange wording. Surah Sad, verse 87. Surah Sad, verse 87. "This Quran is only an admonition for the worlds," it says. What did it say? "This Quran is only an admonition for the worlds." By Allah, the verse is not like that. Let's open Surah Sad, verse 87. Let's open Surah Sad, verse 87. Bismillahirrahmanirrahim. In huve illa zikrun li'l-alemin. Here Bismillahirrahmanirrahim. İn ve illa zikrin lil alemin. Here where is the Quran? And where is "admonition" here?

Look, in huve — Hu is Allah, who subsists by Himself. Look, the meaning of Hu is here. Allah, who subsists by Himself, all the worlds Look, the meaning of Hu is here. Allah, who subsists by Himself, all the worlds remember. And what did we write for this? "This Quran" — if we leave the Quran aside too, the One who subsists by Himself, the One besides whom there is none, none besides Him, besides the One subsisting by Himself there is none — who is this? Only Allah, who subsists by Himself. Him, besides whom there is none, all the worlds remember. As opposed to what they say: "it is an admonition for the worlds." Allah Almighty holds the Quran as a light before us, right.

Allah Almighty holds the Quran as a light before us, right.

He has that in mind. "He sent the Quran as an admonition," he says. But that isn't giving the meaning of the verse. An admonition is one thing, the meaning of the verse is another. Now, magnetic or antimagnetic, in all the atoms of matter, inside them, plus and minus electrodes exist. As these electrodes turn around their own axes, all matter, Allah Almighty, our Lord, whichever of His attributes So all the worlds — none other than the One who subsists by Himself, that is, that So all the worlds — none other than the One who subsists by Himself, that is, that Allah — they remember. This isn't an admonition. What does Allah Almighty say?

This whole world is Mine. I created it. Every soul shall taste death. Your return is to Me. The inheritance of the heavens and the earth will remain to Allah, He says. So there is no god besides Me. This whole universe, this world, was created by My Being, and by remembering Me, I have stamped My emblem on it, He says. If you remove this and say "admonition," does that work? That's not the verse itself.

Look at the rendering of the verse. Look at what He says. Yes.

Well, you might ask me a question like this. Isn't it a light before us, a light, a proof? Isn't it a light before us, a light, a proof? What is in Surah An-Nur? Allahu nuru's-semavati ve'l-ard, meselu

nurihi ke-mişkatin fiha misbah, fi zücace. Ya, nur-i kemişkat-ı ve misbah-ı fizicace. Ya, it says there, it says: it is a light before you, and into the hearts of those who love Me, it says, from My light it says: it is a light before you, and into the hearts of those who love Me, it says, from My light I placed, it says. On these, it says, falls the shadow of neither east nor west. So it does say that. And in some verses, the Holy Quran — all of Allah Almighty's religious rulings have been made known. It is an admonition for us. Together with those religious rulings. But this verse doesn't say that.

If you tell them this verse that way too, it does away with Allah being the Owner of these worlds, it does away with it. Again you bring it back, sir, you say "it's an admonition." Here, that there is no other god besides Allah Almighty's Being, and that these worlds were created by Him alone — you don't state its proof. Right? Now here it seems like there's intent. That is, Allah Almighty's majesty — as if He were not the Owner of the worlds in this way — you, taking our Lord lightly, set out to render the verse this way. Yes. People give each other admonition too.

Admonition is one thing; the meaning here is another. Yes.

We say that in this verse, this verse is not the meaning of the words that were said. The correct one is as we rendered it. Its meaning: our Lord says in His verse, the heavens and the earth and what is between them know the remembrance of their Lord. It is a verse said in correspondence with that verse. In many verses: every soul shall taste death. "The inheritance of the heavens and the earth will remain to Allah" — like many verses, the verse we rendered correctly means "they remember the One who subsists by Himself." Whatever our Lord created, from atom to globe, whatever exists — in the atoms of magnetic or antimagnetic matter from atom to globe, whatever exists — in the atoms of magnetic or antimagnetic matter there are neutrons and protons, that is, plus and minus nuclei.

When they turn around each other, each one, when it turns here, although we — although we don't hear it, they make a sound. As I said a moment ago. We wrote this here. So by remembering our Lord's Being, they symbolize that besides our Lord there is no other god. What did we say? If a factory or a firm made a model or an invention, when the firm that made the invention takes out its patent, this manufactured product proves that it belongs to that firm. Our Lord too created these worlds, and its patent — the things He created, from atom to globe, Our Lord too created these worlds, and its patent — the things He created, from atom to globe, by making matter remember His Being — that there is no god but our Lord, to all the worlds He has documented.

Right? Yes.

In Surah Az-Zumar: "Mind you, pure religion belongs to Allah alone." Pure religion belongs to Allah alone. Correct.

We're reading the wrongly rendered verse. That is, when we say a wrong verse, it isn't all wrong. I'm drawing your attention to that. Within it, a single verse, a single word — if it is not Allah's word, they distort the verse and that verse ceases to be a verse. What does it say? Mind you, pure religion belongs to Allah alone. Now there are very great meanings here. What is its meaning? I gave man of My spirit, He says. I made him close to My Being. These people invent religions. The religion they invent is false, He says. Mind you, pure religion belongs to Allah alone.

Mind you, pure religion belongs to Allah alone. Didn't Pharaoh claim divinity? Didn't Nimrod claim divinity?

And didn't they invent religion?

Don't idolaters invent religion? So since Allah made man very close to His Being and addresses them, what they say is not religion, He says. Pure religion is what I say, He says. Many more things come out here. That our Lord gave man of His spirit and did not separate him from His Being; and they speak too, but not to those people's speech, He says. Look at what I tell you, He says. Mind you, He says. You say pure religion belongs to Allah. Mind you, He says. You say pure religion belongs to Allah. That's all. But what lies beneath it! What lies beneath.

"Those who took friends for themselves besides Him," it says. How well it says it. "They took friends for themselves besides Him." Who are these friends? Satan. Who are these friends? Idolaters. Idolaters. Some to the stars Allah created, some to Satan, some to a tree. Like this they produced many religions. "We worship them only so that they bring us closer to Allah," they say, it says. If you want to come close to Allah, Allah didn't keep you apart from His Being. If you want to come close to Allah, Allah didn't keep you apart from His Being. Have you turned to Allah? It's not placing hope in what Allah created; it's placing hope in Allah's own Being.

You will ask of Allah. When you make a mistake, you don't (?) so that it gets Allah to forgive you. "You did not create us free of error. You did not create us free of error. I made a mistake, I understood. Forgive me," you say. And my Lord says: I am the One who forgives mistakes abundantly. I will forgive much, He says.

This guest is pulling our thing, our words, a bit backwards — is he trying to disrupt the lesson? I don't know. Here he says, "Peace be upon you, sir." "While reading, I understood that plus and minus are neutron and proton. As far as I know, proton, that is plus, neutron (?) neutral, electrode negatively charged, I know, and (?) what do we say?" What are you saying here? "Did I misunderstand while reading? May Allah be pleased with you, sir," he says. You're saying the same thing. What are you saying? "While reading, plus and neutron and proton, and plus after it, I understood. As far as I know, proton, that is, neutron plus, neutron uncharged, electron negatively charged, I know." Sir, proton too. And what did we say anyway?

We said charged with plus and minus electrodes. In English these are called neutron and proton. So what are you even saying? "Did I misunderstand while reading?" May Allah be pleased with you. Please don't disrupt my lesson. Understand well. Grasp every question well. Then ask. Guest. We tell you to ask us everything, but like this, just anything — what we say — "did I misunderstand this, did I misunderstand that" — please, because it won't work: some miracles of Allah, who subsists by Himself,

because it won't work: some miracles of Allah, who subsists by Himself, if you try to ask me about them, these, of the verses... a person who is so will tell you superstitions too, and on your tongue what things — so a person who is so will tell you superstitions too, and on your tongue what things — so pay attention to the verses and to what you say; under the words, don't look for a calf under the ox. Yes.

If you write like this again, I won't answer you.

If I say something wrongly — "Hodja, here you said this wrongly" — then I too will correct my mistake. Yes. What does it say? Now pay attention. Pure religion belongs to Allah alone. Pay attention to these. We're talking, right? Only don't just pass over it like that and take the verse as a plain object. Pay attention to the meanings beneath it. Those who took friends for themselves besides Him: "We worship them only so they bring us closer to Allah," they say. Surely Allah will judge between them in what they differ about. Up to here it's all correct, look. It says it correctly. "Surely Allah does not guide a liar and a disbeliever to the right path." Look now, here he spoiled it.

"Does not guide a liar and a disbeliever to the right path." Aren't there liars among Muslims too? There are. This man is a Muslim. Isn't the religion of Islam the right path? Within the religion of Islam he becomes a sinner. Sir, a disbeliever — among disbelievers, is there no one who becomes Muslim? There is. So that part is rendered like this: "Surely liars and disbelievers, as long as they persist in that state, cannot come to Allah's right path." Yes. And if you go outside Allah's command — because will is twofold. Universal will and partial will. Universal will is Allah Almighty's. Partial will is in you. Allah Almighty has made your being His addressee.

He makes His commands known to you. And if you go outside these commands — of course, if you go against a state's laws, just as the judge brings you before him and sends you to prison, Allah too will punish you. But if you make inventions in a state, do good works, just as that state gives you a state medal, honors you, Allah too will honor you, if you carry out His command.

The place wrongly rendered in this verse is this: "Allah does not guide a liar and a disbeliever to the right path." The correct one: "Surely liars and disbelievers, as long as they persist in that state, do not come to Allah's right path." Yes. In this verse they do away with our Lord's attribute At-Tawwab. Our Lord did not create people free of error. When people make mistakes, they also fall into sin. But when they repent, our Lord accepts their repentance. Why did our Lord create people prone to error? Our Lord, who gave people of His spirit, created them close to His Being, so above the worlds He created them honored.

In this case, people erring, turning to His Being and asking forgiveness, grasping our Lord's greatness and taking refuge in our Lord — since in this people fit the purpose of their creation, there is no sin our Lord will not forgive. So the correct rendering of the verse: "Liars and disbelievers, as long as they persist in that state, cannot come to Allah's right path."

Surah Az-Zumar, verse 8: "When some harm befalls man, he turns to his Lord and implores Him." This is the wrongly rendered verse. But this part I read isn't wrong. What do we say? "When some harm befalls man, he turns to his Lord and implores Him." Correct. "Then when Allah grants him a blessing from Himself, he forgets what he had implored before.

He sets up partners to Him to lead astray from Allah's way. O Muhammad, say: Enjoy your disbelief for a little while, for you are surely among the people of Hell."

Now I'm reading the correct one, look. "When some harm befalls man, he turns to his Lord and implores Him." Correct. "Then when Allah grants him a blessing from Himself, some — what they had implored before — forget." This is correct too. "He sets up partners to Him to lead astray from Allah's way. O Muhammad, say: Enjoy your disbelief for a little while, for you are surely among the people of Hell." The place wrongly rendered in this verse is the phrase "he forgets what he had implored before." The correct one: "some forget what they had implored before." Now here there's a situation like this.

It puts all people on the same scale. All of them, when they implore Allah Almighty, forget that imploring. They go back to worshipping in their own way. Whereas here it will say "some." Not all of them. A person makes a vow. Right? What will he do with his vowed animal? Sacrifice it. Now there are also those who vow it and don't sacrifice it.

A person sets to some work. "If I succeed in this," he says, "I'll give some help to such and such," he says. Then he forgets it. "I did that work by my own strength," he says. Whereas Allah Almighty lit the way before him, made his work easy for him, gave it to him soon within his destiny — that he forgets. "I did it myself, I found it myself, I earned it," he says. Just like this. Now some are faithful to their word, and some are unfaithful to their word. They have accused all people of being unfaithful to their word. Let's read that part once more.

The place wrongly rendered in this verse is this: "He forgets what he had implored before." Who is this?

"He forgets what he had implored before. He sets up partners to Him to lead astray from Allah's way." Whereas: "He implores Him; then when Allah grants him a blessing from Himself, some forget what they had implored before." Some. Putting all people into the same character — those who commit disbelief, the ungrateful, the rebellious, people carried away by the whims of their nafs, with people who remember and know Allah, who thank our Lord and hold our Lord great — you can't treat them alike and put all people in the same category, he said. All of them. Among them what people there are, what brave people, what saints — people who do what they said for Allah at the cost of their lives.

How can you say of all of them, "sir, they forget the word they gave before"? Well, "some" then. Yes. That is, though Allah created all people, a being properly faithful to his word — couldn't Allah Almighty create one? I mean, are these people (?)? The correct verse: "some forget what they had implored before." That's the correct verse. Putting the word "some" there undoes the whole verse.

Surah Az-Zumar: "O you who associate partners with Allah." I'm reading the wrong one now. "Worship whatever you wish besides Him. Say: the real losers are those who, on the Day of Judgment, both ruin themselves and their families. Know that this is the manifest loss."

Now: "O you who associate partners with Allah, worship whatever you wish besides Him. Say: the real losers, on the Day of Judgment, both themselves and those of their families who follow them, they bring to ruin."

Those who follow them. Is there anyone who doesn't follow? Why, our mother Asiya was with Pharaoh. Did she follow him? (?) Did Allah Almighty not know, and put them all on the same scale? Like the one a moment ago. It puts them on the same scale.

The place wrongly rendered in this verse is this: "those who on the Day of Judgment ruin both themselves and their families." The correct one: "those who on the Day of Judgment bring both themselves and those of their families who follow them to ruin." In the families of people who live in disbelief, among their children or relatives, there are those who accept Islam. People are not robots, all doing the same thing. Abraham's (peace be upon him) father Azar was an idolater. Abraham was a prophet. Noah (peace be upon him) was a prophet. His son was a disbeliever. So the verse has been rendered wrongly.

In the wrongly rendered verse it says this: "Say: the real losers are those who on the Day of Judgment bring both themselves and their families to ruin." The correct one: "those who on the Day of Judgment bring both themselves and those of their families who follow them to ruin." So those among them who are Muslim are exempt. If from their families, to their families, if it were those who ruin them from their families, in their families there are those who know the truth and still come to ruin.

Never mind ruining them in his family — there is also one who knows the truth and, from his family, brings himself to ruin. Who is this? Lot's wife. Go ahead. Lot was a prophet; if he could have saved his family, he would have saved them. The Prophet — the one who comes to ruin — that is, those who follow them, who follow disbelief. Those who stray from the Truth's place and rebel against the Truth are the ones who come to ruin. Even if they are from his family. If you put all these verses on one scale, the verses you render ascribe things to Allah Almighty, and our Lord — whoever, He says — Allah, though He did not say it, if one says "Allah said so," He says, if he slanders Allah, he cannot save himself from punishment, He says.

Where is the punishment we know? Hell. The place of punishment. Yes.

By Allah, I say it to the Directorate of Religious Affairs, and I say it to people too. All of these verses need to be collected. This Quran — all the Qurans on the market need to be collected. And a proper Quran needs to be written. A proper one. Those who claim this, claim that position, and still understand such falsehoods and keep silent are responsible before Allah.

If we are saying it wrong and they can't invite us to the truth, they are still responsible. If they invite to the Truth and we continue in falsehood, that responsibility is mine; they need to enlighten me. They need to enlighten us with verses. I'm trying to enlighten them with verses. Just as I find and point out the wrongly rendered places, they too, the verses I rendered wrongly — "you rendered this wrongly" — with a verse, supporting verse with verse, must convince me. Yes. Otherwise, if I'm explaining it wrongly and they're charged with this religion and don't set me right, they bear the burden.

If I'm explaining it rightly and they pass over it in silence, they bear the burden.

I'm telling the truth — if I'm telling the truth as falsehood, and they can't bring me to the right path with verses, then I bear the burden. If he's telling the truth — but if I'm telling the truth and they understand it as true and keep silent, they bear the burden. In this case Religious Affairs needs to have all the Qurans on the market collected.

I'm saying this. But if I'm saying it, convince me. But you too know that I'm saying it rightly. They know it too. But see, some people, unknowingly, still defend the falsehood and accuse us. But they too don't know what to do. They're at a dead end. You know, those who write Qurans, individuals. Those who oppose what we wrote. Now they too keep silent. And pay attention. On some TV channels, while they're talking, they turn bright red.

"I wonder if Metin Hodja is listening, and will he throw our mistake here in our face?" They turn bright red.

People who, with egotistical feelings, make a certain place for themselves, gather people around them, and in that way want to look great in the world — such people, with traits Allah Almighty does not see in people, take these on, and fall into the trap that Satan has set for them. There are seven traits in people with which Allah Almighty does not want to see them. What are these traits? Fame, renown, pride, arrogance, egoism, grandiosity, love of the world.

Whoever takes these on — people who fall into Satan's trap that pleases their nafs, who, though they see the truth and know it to be true, keep silent, who are silent and mute before the truth, they are devils.

Surah Az-Zumar, verse 18 — the wrongly rendered verse we're reading. "Give glad tidings to My servants who listen and follow the best of speech." Look how beautiful. How beautiful. We don't say these are wrong. (?) but these are not wrong. What is the best of speech? Allah. La ilahe illallah. This is the best of speech. "Those are the ones whom Allah has guided to the right path." Look now, here he ascribed something to Allah. As if Allah specially led these to Himself. That is, He taught them Himself. He didn't have the others say so. What does it say? "Those are the ones whom Allah has guided to the right path." The others are Your servants too.

Guide them too, then. Does Allah discriminate among His servants? Here you made Him discriminate.

Allah creates nothing in vain. You went against His verse. What? You went against it. Especially since He created man to know His Being. He put his will into his own hands.

"And they are the true possessors of reason, the possessors of reason," it says. True possessors of reason. Did He then also give some who lack true reason? Come on, these people say they rendered the verse. The verse. Now if I'm wrong, come and correct me.

"Give glad tidings to My servants who listen and follow the best of speech. Those are the ones who enter Allah's right path." Look how well it says it. "They are also the true possessors of reason." That is: "Will you never think? Will you never use your reason?" According to the verse, people who use their reason. Here one shouldn't say "true reason" either. Sir, you'll say: the possessors of reason are those who use their reason. Those who use their reason. This part needs correcting. Not "true possessors of reason," but those who will use their reason — those who use their reason are the possessors of reason.

Better, we'll say: "They are those who use their reason." If we delete this part: "They are those who use their reason." "Those are the ones who enter Allah's right path. They are those who use their reason." Yes. Otherwise Allah gave reason to all of them, and what does He say? (?) "Will you never think? Will you not reflect? Will you not use your reason?" Well, one who uses it and one who doesn't — can that be? So they are those who use their reason.

Yes.

Well, let's write a (?).

The place wrongly rendered in this verse is this: "Those are the ones whom Allah has guided to the right path." The correct one: "Those are the ones who enter Allah's right path." Who enter Allah's right path. Our Lord made a covenant with people before, in the address Elestü bi-Rabbiküm. He gave them their wishes and desires as their destiny. People — so that they prove in the world what kind of people they are — He sent them. In this case, if our Lord was going to guide people to the right path, why did He, with us, make a covenant in the address Elestü bi-Rabbiküm? If He was going to guide whomever He wished among people, why to the world did He send us?

What does it say in Surah Ta-Ha, verse 134? "Had We destroyed them before the Quran, they would have said this," it says:

"If they had sent us prophets and books, we would not have (?) to these trees." That is, I know your being for Paradise or for Hell, He says. But I have an attribute, says Allah Almighty. What attribute is this? The attribute of being God. What is this attribute of being God? No one will be able to question Him. Because he fears Allah? No. Because Allah will torment him? Not that either. All the questions a person would ask Allah, he will carry out in the world with actual deeds, and he will not have a single word left to ask Allah Almighty. That is Allah's attribute of being God.

In this case Allah Almighty gave everyone reason equally. According to their own wishes and desires, people either use their reason or don't.

Those who use their reason about Allah Almighty and say there is no other god besides Allah are people who use their reason.

Those who say to Allah Almighty, "You are not our Lord," are people who don't use their reason.

Now here there are some matters too. This here, what I'm saying — only one who knows and sees the realm of Lahut, then that person will understand this place, these words of mine, very well. In the realm of Lahut, Allah Almighty created our spirits. That is, our real existence is spirit, nafs and life. Then, when He suddenly brought us to life, what does He say? Elestü bi-Rabbiküm? "I am your Lord," He says. And all people — Allah Almighty, whom they saw opposite them like a human — did not believe. They waited for the Lord of their imagination. It's the same here too, isn't it? The Lord of their imagination, sir — some show Him with horns, some show Him like this, some make Him in a weird shape.

Whatever they picture in their imagination, they make those shapes and worship them. So they prove here the feelings they had there. And then, with their proof here, when they pass to the hereafter and see the truth — according to the verse that says "Today your sight is sharp" — that is, I will send you to the world. There you will be tested. When you return, you will see there is no other god besides Me — according to the verses that say so. "Today your sight is sharp" — that is, you saw what I said; you went to the world, tasted death, came back, were raised again here — today you have seen the reality.

When you say, "Is there no return to the world once more?" — if We sent you not once but several times more, you would do the same thing again. How would you do it? With the same characters, the same feelings, in the same way, when you come to the world you would do the same things. Now I'm explaining here. If you filmed what I'm explaining on video, and played this video millions of times, you'd always see the same thing. People too, within their own destinies, what kind of people they are they have proved in the world. Because their destinies, their characters are like that. According to those characters they will carry out their destinies, and when they go before Allah Almighty they will have no word left to say.

So in this case, if people don't use their reason, they are subjected to destruction, eternal punishment — if they deny Allah. But those who use their reason are exempt. What do we say anyway? Sir, here: "Those are the ones who enter Allah's right path. They are those who use their reason."

This is Az-Zumar, Surah Az-Zumar, verse 18, I think. Let's write that down and we'll correct it in the, you know. Write that. We'll correct it in the verse. Time's up anyway. If I scroll this down like this, this part we'll open. Yes.

This is Surah (?). Here — on which page is Surah Az-Zumar? Look and see here. Surah Az-Zumar. Let's find it here.

Sir, Az-Zumar. On page 457. Now let's look here. We'll look here. Four hundred fifty-seven.

Yes. Two hundred. Two hundred sixty-one.

Four hundred five. Four hundred forty-three. Four hundred fifty-one. Four hundred fifty-seven. Which verse was ours? Eighteen. The eighteenth verse. Let's see. The eighteenth verse. Yes. "My servants who listen and follow the best of it, give them glad tidings. Those are the ones who come to Allah's right path." Let's delete this "true" here.

"They are those who use their reason."

Yes.

They — their reason — they are those who use their reason. Now let's (?) this part.

Done. We're coming to our lesson. We've come to Surah Az-Zumar, verse 19. "O My Messenger, the one against whom the verdict of punishment has been realized, and who is in the Fire — will you save him?" it says.

"O My Messenger, the one who has brought the verdict of punishment upon himself." Now look. It all looks the same. There's a fine difference here.

Look, I'm reading: "the one against whom the verdict of punishment has been realized." Allah Almighty has given His verdict. That this is punishment. "And the one in the Fire — will you save him?" Whereas: "O My Messenger, the one who has brought the verdict of punishment upon himself" — the one who has taken the crime upon himself. "The one who has brought the verdict of punishment upon himself." It's not that Allah created that person in the Fire for punishment. That is, the words are very important here.

The place wrongly rendered in this verse is this: "against whom the verdict of punishment has been realized"; the correct one: "who has brought the verdict of punishment upon himself." Because he committed a crime.

And Allah Almighty — Eleysallahu bi-ahkemi'l-hakimin — if He is the Judge of judges, He will give his punishment, of course.

When people made the covenant with our Lord in the realm of the hereafter, their wishes and desires they had written for themselves as destiny.

Before coming to the world, whatever people asked of our Lord, what they asked was given to them in full. When these people come to the world, since what they wished in the realm of the hereafter — their scenarios — they had our Lord write, the scenarios they had written, in the world they will play like an actor, and with their actual deeds what kind of people they are they will prove. In this case, where it says "the one against whom the verdict of punishment has been realized," it is more correct to say "the one who has brought the verdict of punishment upon himself." That is more correct. Because man will be called to account for what he did, and in return for what he did, the recompense of what they did will be given to them in full, with justice.

Yes.

We left off at Surah Az-Zumar, verse 22.

This God willing, let's explain in our next lesson, or let's explain this part too so it's finished; Surah Az-Zumar, verse 23, we'll pass over, we'll explain it in the next lesson. Surah Az-Zumar, verse 22: the wrongly rendered place. "Whoever's heart Allah has opened to Islam" — look: "whoever's heart Allah has opened to Islam" — where did Elestü bi-Rabbiküm go? It flew away. No, it says it with Allah's word anyway. "Whoever's heart He has opened to Islam.

Is he not upon a light from his Lord? Woe to those whose hearts have hardened against the remembrance of Allah. Those are in manifest error." The end is right, the beginning is wrong. The person writes it like that. Now we read the correct one. "Whoever opens his heart to Allah and to Islam" — look, whoever opens his heart — (?) will — when Allah Almighty said "I am your Lord," whoever turned to the Truth — "whoever opens his heart to Allah and to Islam, is he not upon a light from his Lord? Woe to those whose hearts have hardened against the remembrance of Allah. Those are in manifest error." The beginning wrong, the end right.

The place wrongly rendered in this verse is this: "whoever's heart Allah has opened to Islam"; the correct one: "whoever opens his heart to Allah and to Islam." Those unaware of the meanings of the verses, who, as we always say, render the verses by their own minds, have done away with our Lord's justice. People have accused our Lord of discriminating among His servants. In this verse too they have made the same mistake. Our Lord made a covenant with people before. Every person's covenant became his destiny. So in worldly life our Lord no longer interferes in what people do. When He calls people to account for what they did in the hereafter, at the Great Court, what everyone earned will be given to them in full, and to the place they deserve they will be sent.

Yes. Surah Az-Zumar, verse 23, page 325.

On page 325, Surah Az-Zumar, verse 23 is where we left off. Stay well. Be in Allah's keeping. Lillahi Teala'l-Fatiha.

Amin Ya Rabbel Alemin. Yes. Yes.

Guest, guest, you misunderstood while reading. You misunderstood while reading. Look, you're saying you are at a certain level. That is, a certain education you've had, you're saying here. What do you say? "Peace be upon you, sir. While reading, plus," he says. "Plus and neutron. Is proton. Is neutron and proton. I understood."

Plus and minus. Neutron and proton. Correct. Plus and minus. Nuclei. I said there are neutron and proton electrodes. Electrodes. Yes.

"As far as I know, proton. That is, plus." Correct. "Neutron. Uncharged. Neutron, electron. Negative." Well, he says the same thing anyway. One is plus, one is minus. Electricity is like that too, isn't it? You connect the plus to the mechanism, you connect it to the neutral. The plus, working through there, completes the neutral too. And plus and minus turn at a (?) speed.

"Uncharged, neutral, electron. I know it as negatively charged. Right — did I misunderstand while reading?" I mean, this is interrupting a lesson. The same words.

Inside the atomic nuclei, inside the atom too — they split the atom, and hydrogen comes out. They can't split that any further. They can't bring it down to one. If it came down to one, it would get to the point of burning the universe.

In this case the plus and minus nuclei, that is, each, while on the side of its own minus, makes a sound too. For example, what does David (peace be upon him) say? "With mountains, with stones, let me remember You, my Lord. At dawn, with the birds, let me remember You, my Lord." Mountains, stones, all are grateful and remember Allah. If you have that ear, you'll hear them too. Yes. Stay well, be in Allah's keeping. Lillahi Teala Fatiha. Amin. Ya Rabbel Alemin. This place's thing — where did it go? Did it fall like this? No. Its mouse. Where did it go? No mouse. There's a mouse here, Hodja, there's a mouse here, but is it this one, Hodja? No, not that, not that, that thing's mouse.

Give me that. Not that — but this is the TV's mouse. The TV's? Hodja. There was a (?) here. Where did this go? Take a look on the floor — did it fall on the floor? To the right. Kids. Is it on the floor? Huh? It fell on the floor, Hodja. Fell on the floor? Yes. Where? No, no. It's not on the floor. No, Uncle Musa. Huh? Where did you say? No, I mean. Where isn't it? Still here. It's there, isn't it? Somewhere else. Yes.