Talk of 29 June 2024

Here if I can find a verse, I'll give the answer to that. Sir

This verse find it for me: in your covering (?), so that you are not harmed, this (?) for you it says it for the wives of the Prophet, anyway if it says it for that, find that too, not only for that take my soul

Al-Ahzab 59, Al-Ahzab. Let me look, let me look Which number is that surah? Al-Ahzab Al-Ahzab right? Yes, sir. Aleyhisselatü Veselletü

uh, let's write it like this: surahs search, page 417, it says, Hodja Al-Ahzab, page 417 uh, wait, now let's go to the surahs here let me write Al-Ahzab, Al-Ahzab came up, which verse did you say 59, 59 O Prophet, to your wives, your daughters and the women of the believers. Look, the women of the believers, pay attention to one thing here, don't hit the wrong place, do you understand? And here, the wives of the Prophet and since it says "of the believers", it does not mean Muslims; now here, them being sinners, and (?) recognizing something.

Recognizing that they do not leave Islam, that is. Otherwise it says you are a sinner. Yes.

Look, it says this is the most suitable so that they are not recognized and harmed. Look now, what does it say here.

A guest. Peace be upon you. Sir, he says.

Before we start our lesson, I am a bit unwell. If a cough comes on, please forgive me. It may take some of your time. So, as far as I can, even though I am unwell, I will try to explain to you. Peace be upon you, sir. Now, some of the women say the covering verse, as clothing from our head downwards, that this is what our Lord means in the verse. Do you know how nicely Satan deceives them? Instead of interpreting it by your own reason like this, if you once opened the book that Allah Almighty sent you and looked at what my Lord who created me says to me. Why, without looking, by your own reason, denying Allah Almighty's verses, do you issue a fatwa?

Now I will explain it to you.

They say the covering verse means clothing from our head downwards, that our Lord means that in the verse, they say. While praying, they say. While praying. Then uncover whatever part you like. Whom are you fooling? Allah too, like that?

While praying, while reading the Quran, and even going out, there is no head covering, he says. Could you explain the covering for women, he says. If you tell her verse 59 of Surah Al-Ahzab, you hit her like a sledgehammer on the head. Look what it says now. O Prophet, to your wives, your daughters and the women of the believers. Pay attention. Now there is a distinction.

To the Prophet's wives, his daughters, the wives of the believers.

Now I will explain the subtlety of this distinction to you too. Allah Almighty does not discriminate among His servants. When He says something to one, He never keeps His other servant apart from it. Well then, why does it say here to the Prophet's wives, daughters and the wives of the believers, while for other people covering their heads it gives no permission and says nothing about it either? Look, what are you saying? Why would I (?) its saying something? Its not saying it. To your daughters and the women of the believers: when they go out for a need, tell them to draw their outer garments over themselves.

Look: tell them to draw their outer garments over themselves. This is the most suitable so that they are not recognized and not harmed. Today those who bare their heads and backsides go out, and people of the same mentality too bare their heads, sir; other people too strip off just as they see. Then someone else comes along, and, sir, "he made remarks to me, sir, he harassed me," they say, and they give up their honour, their chastity and their dignity. Because Allah Almighty loves people very much, their honour and dignity, their chaste (?) He protects. Well, why does He say it to these, then?

He does not say it for the Muslim's women. This point is very important, gentlemen. If Allah Almighty says it to the believer's wife, to the Prophet's wife, He says it to the Muslims too, but if the Muslims bare their heads — had He said it to the Muslims too, then when Muslims bared their heads and went out, they would become unbelievers. Because whoever denies a verse (?) is an unbeliever. So that they do not become unbelievers, Allah Almighty, because of their faith, will call them as sinners into His presence. As sinners. That is the subtlety here.

What was it? By your own reason: while reading the Quran, while praying. Just look at you. Allah created you. He created you down to your finest detail, down to your private parts. Does He need your covering? Does He need your covering? We cover ourselves in order to do what He says. Cover yourself and come, He says. In order to do what He says. To learn covering by covering again and again, He tells you this covering. Ah, if only you knew these things.

Yes.

Read verse 59 of Surah Al-Ahzab.

Hodja, peace be upon you. For inner and outer beauty, which of Allah's names can we recite? May Allah be pleased with you, Hodja, he says.

Now I will tell you about the accursed one, the accursed one. Satan used to worship so much that on earth, he says, there is not a hand's breadth of ground where my forehead has not come down in prostration to the Most Merciful. He is called Abu Murra. That is, a miser of worship. The angels admired him. To make Satan a teacher over them, to Allah Almighty they applied. And Allah Almighty, at the angels' application, to Satan says: come, be a teacher to them. He was the (?) of the angels.

Then look, (?) he rises. The angels too rise to the teaching. What does Satan rise with? With his worship. Let's say that with Allah Almighty's Greatest Name, let's say, that with Allah Almighty's most accepted Beautiful Names he rose, did he? He rose.

Or let's say he rose by saying Subhanallah, Subhanallah. Or he rose by saying Allah, Allah. Anyway. What I mean is the word behind this.

According to that degree of ascent, towards Adam he grew arrogant and did not prostrate, and because he rebelled against Allah's word he was cursed.

Now let's come to your question. Inner and outer cleanliness comes from your saying Allah too, it comes from your saying Subhanallah, it comes from your saying Alhamdulillah, it comes from your saying Allah; binding your heart to Allah also brings it. Inner and outer cleanliness: if you do not bind your heart to Allah, if you do not know our Lord, the Owner of the universe, as Lord and revere Him, what use is it, even if you worship night and day like the accursed one?

Yes. That's how it is.

Ömer Sefa says, Hodja, peace be upon you. No, a guest is saying it. Peace be upon you. Although in bed I recite Ayat al-Kursi, An-Nas, Al-Falaq, Al-Fatiha, Al-Ikhlas and Al-Kafirun, these surahs and verses, sleep paralysis sometimes comes over me. The last time it came, it was as if someone was lifting me up. The other was holding me in bed so that I could not move. At the least I said the basmala, but nothing happened; but when I said Allahu Akbar, I was freed. What should we do so as not to face these situations? May Allah be pleased with you, Hodja. He says. Whenever it comes to your mind, you will say: Destur ya Resulallah.

How nice. Or you will say: Destur ya Allah. Look, when he said Allahu Akbar, it left anyway. You will ask Allah for permission. You will ask for help. Yes. The questions are good. We have come to Surah Az-Zumar. We will read you the wrong version of verse 42.

Yes.

Az-Zumar, in verse 42 of the surah, this person who rendered this verse this way is of course a person who has quite a lot of knowledge. Isn't he? He is rendering a Quran verse. But now, the verse I am going to read, a verse like this a child would not even render. A child, I mean, a child. Even a child would use his reason and not render it so. Now we are reading, look. Allah, Allah, when the time of death of the one who is to die comes, when the time of death comes, yes, and of the one who does not die, this man won't die, of the one who does not die, in his sleep, takes the souls, and of the one who does not die He takes the soul in his sleep.

It says both "does not die" and there He takes his soul in his sleep, and then He takes the souls whose death He has decreed. He can't render this part, he flounders here, he covers this part up like this. What did he say? Allah, when the time of death of the one who is to die comes, and of the one who does not die, takes the souls in their sleep, and takes the soul whose death He has decreed.

He leaves the other until an appointed time. Surely in this there are signs for a people who reflect, it says. Correct. The end is correct. Now, the correct version of this verse is this. When the time of death of the one who is to die comes, Allah, even if he is asleep, takes the soul whose death He has decreed. How nice. When a person's time to die comes, whether by night or by day, even if he is asleep, it says, He decrees the taking of his soul. Yes. So what is this: Allah, when the time of death of the one who is to die comes, of the one who does not die too, in his sleep, of the one who does not die, in his sleep He takes his soul?

So that man could not die, then. Since he could not die, since he was alive, He could not take his soul. (?) will take his soul too. Well, there will be people who understand it that way too. Sir, I said I would understand it like that too.

I mean, even a child would not render it like this.

The wrongly rendered part in this verse is this: "Takes the souls of the one who does not die, in his sleep." Correct: even if in sleep, He takes the soul whose death He has decreed.

They have rendered the verses backwards, meaninglessly and jumbled up.

What does it mean? "Takes the soul of the one who does not die, in his sleep." Whereas its meaning is: when the time of death of those who are to die comes, even if he is asleep, He takes his soul. Because when a person's lifespan is complete, he stays neither an hour ahead nor an hour behind.

We left off at verse 52 of Surah Az-Zumar. Now we will read you that part the wrong way. Do they not know that Allah gives provision abundantly to whom He wills? (?) Look. They have rendered all these verses by ascribing attributes to Allah Almighty, making Him discriminate among His servants. What does it say? Do they not know that Allah gives provision abundantly to whom He wills? You know, by his own reason: now there are rich people here, He gives them abundant provision, he says. Well now, you are Allah's servant too, I am Allah's servant too. If He gave him abundant provision and did not give me, He made a distinction between us.

He created me too, Allah created me, Allah created him too. If He had given to me too, maybe I would have worshipped better than him. I would say this, wouldn't I.

And He restricts it for whom He wills, it says. Oh, how nice, what a thing this is. Surely in this there are signs for a people who believe. The end is correct. Who is a believing people? Surah Al-A'raf, 172, for a believing people who grasp the meaning of that verse. For a believing people. Yes. We explained "willing" in the earlier verses too. But because willing comes up so often in the Quran, it has been repeated constantly. We too explained willing in Surah Al-A'raf, 172, in that verse, in detail. When our Lord's willing over people comes up, Surah Al-A'raf, 172, by putting in the counterpart of the verse we explained there in broad detail, we repeat it.

The wisdom in repeating a text is so that the subject is understood better. Indeed, the root of all the wrongly rendered verses lies in this verse not being understood, that is the cause. In line with people's own (?), the verses within various superstitions have been rendered wrongly, and they have ascribed attributes to our Lord. Let me explain this briefly. The meaning here, I will read this to you anyway. I will read the meaning of verse 172. In short, it is this. Every soul, after making the covenant with Allah Almighty at the address "Elestü bi Rabbiküm", was raised to the barzakh. In the barzakh, when a person whose time has come is to come into the world, people see the world as terrifying.

He doesn't know where he will go, what he will do. Some don't want to come.

Some show it like this, you know: let me be rich like this, he says. You know, let me have a business like this. Let me employ people, he says. Some say: let me just come and just go. I mean, I don't want anything, he says. You know, workers, those who submit to this one and that one. Some don't want to come at all. I can't do it, he says, I can't go. Allah Almighty forces no one. If I made you (?) disabled like this for someone, He says, disabled, if I gave you (?) to someone, would you accept this disability? And that one too: would you accept looking after him, He says. Yes, he says. He creates that one disabled like that and gives him to him.

And He gives that man love for him and has him look after him. To know these things, one has to know those realms. To be able to render these verses. He has to see them. One who cannot see these cannot enter the detailed part of these verses, and cannot ascribe attributes to Allah Almighty like this, making Him discriminate among His servants. Having opened this up this far, now we come

to this verse. That is, verse 172, verse 172 of Surah Al-A'raf; by explaining that verse to you, we will try to remove the errors in the Quran rendered as (?) and written ascribing attributes to our Lord. We will render this verse somewhat in depth, it says.

Why did Allah Almighty create us? That is the first question. Everyone asks each other this anyway. Two, where were people created in the realm of the hereafter? Third, why did He make a covenant with people? Fourth, although our Lord, who made a covenant with people, knows what people are, why did He send us into the world without putting us into Paradise and Hell there? People ask these. In fact, all the questions are here.

If they knew these, they would render the verses correctly.

And then those who know a lot, every passer-by writes a tafsir. He says, if every passer-by writes a tafsir, don't let it be written. You write well, so that he too takes pride in what you wrote.

When you speak, know what you are saying, know that against the words you say there are many people who could overturn your words.

Rank and position are one thing. The word that comes out of your mouth is another. For the word from your mouth, first you will find Allah Almighty before you. Then, "Allah's saintly servants are listening to me", before uttering that word, you will imagine this. Yes.

So these questions, by answering them for you, we will better understand our creation, our purpose in coming into the world, and how we should behave in the world. In this way, from the superstitions attributed to our Lord, of people who ascribe deficient attributes to our Lord, we will be saved from their superstitions. The answer to the first question: why did Allah Almighty create us? Our Lord subsists by His essence. That is, our Lord has neither a beginning nor an end. He, by the attribute of the name Hu, that is, by His essence, subsists. He is the one who exists by Himself. How did it come about? We don't know.

That is Allahu a'lem. Allahu a'lem. But He subsists by His essence. He. There is a (?). How did it happen? An angel going towards His beginning says: I will go to my Lord's beginning. The noble angel hears a voice. It says: where are you going?

He says: I will go to my Lord's beginning. I can't hear you, it says. Come close to my ear. I am inside a palm, he says.

After a time, after being carried along for a long time, he says, it brought me to its ear, and when it asked where are you going, I said I am going to my Lord's beginning, he said. It said: before you, I too said let me go to my Lord's beginning. I saw His beginning merged with His end, it said. He has no beginning and no end. Yes. What was it? By the attribute of the name Hu, that is, in Arabic, He subsists by His essence. Some enemies of religion, or let's say wretched people, those who don't know the language, they say this man is a Hu-ist. A Hu-ist. He doesn't know what Hu is. Oh, Hu-ist. If only you knew what Hu is, and just as you long for Paradise, Allah's attribute of essence you would long for.

Yes.

That is, our Lord was neither created, nor does He have family, wife or child. So our Lord, before these worlds were created, is alone. Also, He is a great treasure of knowledge. Our Lord was a treasure of knowledge. He willed to be known. From His light, our master Muhammad (peace be upon him), the Prophet's light, He created. His light. It isn't written here, I don't know. He subjected it to seventy-eight thousand years of worship.

It appears like this in some books. Or it was told to us like this.

How is seventy-eight thousand years of worship? A thousand years here is one day there. Before the world was even created, just think, seventy-eight thousand years. Finally, 78 thousand years: 12 thousand years, let's say for example, Allahu Akbar; 11 thousand years, La ilahe illallah; 10 thousand years, the name Hu; 9 thousand years, the name Hayy; 8 thousand years, 7 thousand years, 6 thousand years, and so on; all of these add up to 78 thousand years. Then He questions the Prophet. The Prophet's light sweats in this questioning. From that sweat He creates a gem. By gem he means knowledge. That knowledge He divides into four.

Can knowledge be divided? It can. How is it divided? I will create this, I will create that. With this knowledge I will create this, I will create that, He says. The creatures. And what is among what He created? One, the heavens. Two, the earth. Three, what is between heaven and earth. Four, He created water. And He created every living thing from water.

I wonder whether we can explain these parts? Yes.

From his light He created the seven heavens and the worlds between them. We wrote this part briefly. We have opened it up. Then He gave the Prophet (peace be upon him) a part of His spirit. Then from the spirit of the Prophet (peace be upon him) the other prophets' spirits He created, and made a covenant with them. In Surah Al Imran, verse 81, our Lord says thus. Before saying the verse here: first, the spirit of every prophet He created from the Prophet's spirit.

And all the prophets recognized the Prophet as one recognizes his own son. Yes.

Verse 81: When Allah took from the prophets: after I give you the Book and wisdom, when a prophet comes confirming what is with you, you will surely help him. Do you affirm this? Have you taken on this covenant of Mine? When He said this, they answered: we accept. These are prophets. However many prophets He would send to the earth. Thereupon Allah said: then bear witness. And I am with you among those who bear witness. Among those who bear witness, He said. Then Allah Almighty created, from the prophets' spirits, the spirits of their peoples He created. So, before the worlds were created, the first one created is the Prophet (peace be upon him).

Then the other prophets. Then the peoples of the prophets. Our Lord was an unknown treasure; He willed to be known. For this He created man. What is this unknown treasure? Is it gold, is it a gem? Is it silver? Is it ruby? What is it? None of them. Because ruby, silver, diamond, pearl, all of them were created from that unknown treasure. A treasure of knowledge. Knowledge. A treasure of knowledge.

Our Lord, in all the worlds, gave of His spirit only to man. For this, people have been made honourable above the worlds.

Lekad halaknel insane fi ahseni takvim. I created man in the most beautiful form, He says.

In the realm of the hereafter: we now come to the second question. Where were we created in the realm of the hereafter? Right? In the realm of the hereafter our Lord, however many people are to come into the world, our spirits, all of them He created in the realm of Lahut.

What is the realm of Lahut? In the world there are lahut houses. In these lahut houses statues are made. The places where these statues are made: in the hidden realm, from that lahut house, because He created (?) there, it took its name from there. Lahut houses.

While our created spirits were unaware of themselves, all at once, at the same moment, He awakened them and made them receive the address "Surely I am your Lord". When they all come to life, Allah Almighty says: Elestü bi Rabbiküm, surely I am your Lord, He says. Meanwhile, facing those Allah Almighty created, the Prophet is beside our Lord. On His right side, at that.

Yes, this is our Lord, our Lord is the one who created us, he tries to introduce Him. With excitement and longing, there people divided into three groups. In Surah Al-Waqi'ah, verse 7, what does it say? The lineage coming from Adam, lineage from one another, are three classes, it says.

O rightists, glad tidings to you.

O leftists, woe to you.

A person who knows himself, a person who says "I am a Muslim", when he says "I am a leftist", I take him for a denier.

By what do I know it? By Allah's verse I know it.

First I warn him.

I say: are you a Muslim?

I am a Muslim, I say. Allah Almighty says the Muslim is among the rightists. And of non-Muslims He says they are among the leftists. Whom are you fooling? Are you saying this knowingly or unknowingly? Ah, he doesn't know. If you don't know, know it from now on. The leftists are non-Muslims. Who were they? The leftists are non-Muslims. There is no way around it. Our Lord says so. And pay attention to the leftists. In parliament too. Didn't they roughly throw (?) out? Didn't they ban headscarves in high schools and universities? Didn't they turn mosques into (?)? Didn't they silence the calls to prayer?

Yes.

Those among them who are used as tools, I address those who are used. Turn back while the road is still short. There is no road other than Allah's road. There is no road that goes to Allah. There is a second road, the road to Hell.

Allah has two roads. The first is the road to Paradise that leads to Allah. The second is the road to Hell for those who will move away from Allah. Come on, go ahead. So there are two roads. One the rightists, one the leftists. Go ahead. Now go wherever you like.

While our created spirits were unaware of themselves, all at once, at the same moment, He awakened them and made them receive the address "Surely I am your Lord". So our spirits were divided into three parts. The reason for this is that, since our Lord gave man of His spirit, people did not recognize as Creator our Lord, who stood before man in human form, and out of pride and arrogance they grew haughty and denied. Because people do not know this very sentence, because they cannot know it, the Lord in their imagination they picture like their own dream world. A man has faith, he is afraid. Look, if you did something evil here now, they would chop your head off.

Let's say under a sharia ruling they will chop your head off. You killed a man, they will kill you too. Aren't you afraid? You would be afraid, right. And in this case, if Allah appeared in human form, would you, because He appeared in human form, thinking He was created like you, like yourself, as you see, deny Allah? Because you did not see. Someone who sees, or someone says to you: I created you. But you were created all of a sudden.

If the one before you says I created you, you will believe him (?). If you were created by someone else, a little, to gain time: if that person did not create me, the one who created me would not introduce him to me, He would destroy him. Allah sends Himself. And I would obey Him, you say. But no such thing appears. Since it does not appear, because he saw the one before him in human form. Because Allah Almighty adorned man with the forms of His essence.

For this He called man "My friend". My friend; the meaning of "my friend" is very important.

You cannot call a cat, a dog, an animal "my friend". You call a human being "my friend". Indeed, you cannot call every human being "my friend". Only a Muslim, a person who is a Muslim, can you call "my friend". and an unbeliever you cannot call "my friend". Yes. So if Allah calls man "my friend", think about it then. If He gave you a part of His spirit, if He addressed you with His essence, and in the worlds sent the Quran only to man, His word only to man, and in the worlds only man He addressed with His essence, and in the worlds gave will only into man's hands, only from man (?) that His essence be known, what more are you waiting for, that you say "like the sun in my imagination, or like a dim light" and turn your back on Allah?

Use your reason a little. Indeed, Allah Almighty says: will you not use your reason? Yes. Think a little. Reflect.

What are we saying now? The reason for this is that, since our Lord gave man of His spirit, people, not recognizing as Creator our Lord who stood before man in human form, out of pride and arrogance grew haughty and denied. How else can I explain this part to you?

So our Lord says in the verse that these are lying unbelievers. Because they denied. These people who denied our Lord, the Lord in their imagination they waited for. Let's open this up in a bit more detail: in Surah Al-Waqi'ah, verse 7, our Lord says thus: And when you are three classes. Verse eight: those on the right, how blessed are those on the right. Nine: those on the left, how wretched they are. Well, go ahead, leftists. In the (?) of the time, (?), they say: you say "I am a leftist", what does this mean, the meaning of "left"? He says exactly this. In Italy, sir, you know, those standing on the right of their kings they called rightists, and those standing on the left leftists, he says.

He covers it up.

If he says this unknowingly, he too is unaware of the verses and says something he does not know. If someone says it (?), says it deliberately, then by the verse that says do not speak against your dead, you will say "Allah knows who went, how and why" and move on. Yes.

So here we were divided into three classes. There are many more events here. The Prophet (peace be upon him), beside our Lord, says to people: yes, this is our Lord, this is the one who created us. Also, our Lord created our spirits in a twilight darkness. The created people, in three classes; the people at the very front are visible, those at the very back are visible too. But they are not recognized. Here there is a hadith (?). Our Lord created our spirits in twilight and scattered something of His light upon them. Whoever took from that light found his way. Whoever could not take lost his way and went astray.

Now this hadith, to whom does it explain "Elestü bi Rabbiküm"? Our Lord's scattering something of His light is the word "I created you". Whoever took from it found his way. Those who said yes found their way. Those who said yes, You are my Lord, are the rightists. They found their way.

Those who denied, who waited for the Lord in their own imagination, are the leftists; they lost their way and went astray. Now let's put a full stop here. Some of my listeners say: in that verse we all said yes, they say.

You know, it apparently says "they said yes", right, not all of them said yes. Hodja, are you denying the verse? Because you do not understand the meaning of the verse, you deny what Allah did not say. Then let's open this up and see.

When He said "Elestü bi Rabbiküm", when He said I am your Lord, those there who divided into three groups, Allah Almighty, when He said I created you, again it is Allah who gives the answer. The people do not. Because, since He knew that among people some would deny their Lord, Allah knows the secrets of their hearts. When they say You did not create us, the matter will (?), like what? Then go and find your creator, He will say. What will these say? (?) Without giving them a chance; you know, He says I tell the truth. In another verse too He says I always tell the truth. The saying "yes" is our Lord's: yes, I created you, He says.

Yes. Because there is nothing else. It symbolizes. As when He says La ilahe illallah. As when He says: there is no god but Allah, like this. Deliberately. You know, emphatically, like this. So: yes, I created you, He says. That is the meaning of this "yes". Otherwise they do not say yes. So there they divide into three groups. The deniers, He says. Those who deny our Lord. That they denied Him there, in that realm, the realm of Lahut, He also tells you in this verse: My beloved, do not grieve over those who deny you. In their time they betrayed Me too, He says. Which time? At the address "Elestü bi Rabbiküm", sir, those who did not recognize Allah, those who divided into three groups, the leftists, those who said it is not You.

So here it is Allah Himself who says the "yes". Yes, there is no other god, I am your Lord, yes, He says here. And after that they stray from Allah's word, and let me tell you, "Allah did this to them and that to them", and so on, they twist it. Who are you to render these verses? How would you know this? On the day you write a Quran, you will write the verses. At least pass over it vaguely. You wrote and wrote, but pass over it vaguely. Yes.

And then every passer-by writes a Quran. Well, you too are among those passers-by who write a Quran.

Why? You do not side with those who tell the truth. If you heard the truth like that, you would be right. If you try to rise against the truth with falsehood, you will suffer both worldly and otherworldly loss. My Lord will give you your punishment both in this world and in the hereafter. Will is twofold. One is the universal will, the other the particular will. Because our Lord gave people of His spirit, with this will in our spirit, our desires and wishes we had our Lord write as destiny. So people, although they know that our Lord made a covenant with people and wrote man's desires and wishes exactly as destiny, removing from man man's own will and having our Lord's will used over man, have man, within our Lord's own will, have Him discriminate among His servants, sending whom He wishes to Paradise and whom He wishes to Hell, and so ascribed attributes to our Lord.

So these people, this is because they did not understand the meaning of this verse, that is the cause.

Our Lord, who makes a covenant with each person separately, makes covenants with people one by one. Showing the times as a project to the people He made a covenant with, in which time they would enter He left to people's own will. Also, whatever man wished from our Lord, our Lord gave man exactly his own wish, He gave. In the verse, His saying "We gave man countless (?)" means that whatever man wished from our Lord, He gave it to him countlessly, without curtailing what he wanted. So that he cannot say: if You had given me this, I would have done such and such.

Our Lord, who knows the uniqueness of man's heart, in this case, according to the person's desire and wish, wrote his destiny. People who had their script written at the address "Elestü bi Rabbiküm", when they come into the world, play the scripts they had written like an actor, and what kind of people they are, they hold as witness to themselves, to those around them and to our Lord. When our Lord makes a covenant with people, leaving them free in their own will, without any pressure or force, a person's very own desires and wishes our Lord writes for them as destiny. In this case, on what basis do people, ascribing attributes to our Lord among His servants, say He left this one in error, led that one astray, sealed that one's heart, will put whom He wills into Paradise, and whom He wills into Hell, and so with superstitions our Lord they ascribe attributes to?

When our Lord makes a covenant with people, leaving them free in their own will, without any pressure or force, a person's very own thoughts about himself He writes for him as destiny.

We come to our third question. Why did He make a covenant with people? Allah Almighty is free of deficient attributes. In verse 172 of this surah our Lord says thus. So that on the Day of Judgment you do not say "we were unaware of this", the descendants who would emerge from the children of Adam He made witnesses over themselves and said: I am your Lord. And they said: yes, we bear witness to this. Now here, let's correct this part. What are we saying?

Why did He make a covenant with people? Allah Almighty is (?). Verse 172 of this surah, what are we saying? Here we will grasp this surah, we will write "Surah Al-A'raf". Because this is Surah (?). Yes.

Let's write that part like this.

Of Surah Al-A'raf, yes, of the surah, in verse 172 our Lord says thus. So that on the Day of Judgment you do not say "we were unaware of this", He made the descendants who would emerge from the children of Adam witnesses over themselves and said: I am your Lord. And they said: yes, we bear witness to this, it says here. It says "they". Not they. We will remove "they" here, because inside the (?), "yes, we bear witness to this, they said", this, Allah Almighty, "yes, we bear witness to this, they said", this, this part Allah Almighty says, because there is no god but Him; that they themselves would deny, since He knew it, without holding them before Him as addressees, He Himself: yes, there is no god but Me, I created you.

He says, I mean, to this. Yes, we are coming to it. We continue from here on our next page.

Verse 173, of Surah Al-A'raf, 173, the verse: Or, before us our fathers associated partners with Allah. I mean, we came into the world, and our fathers associated partners, we saw it. Now, we too went on our fathers' path, we practised what we saw from them. You sent us no prophet, no book, nothing at all. Now You will call us to account for what we did, You surely will; so that they do not say this, in your original homeland, in your original spirit, there I made a covenant with you, He says. That is the meaning of verse 173. What does it say now? Or, before us our fathers associated partners with Allah.

We were a generation that came after them. We followed in their footsteps. Will You destroy us because of those who wanted falsehood? So that they would not say this, We did so. I mean, before sending you into the world, in Surah Al-A'raf, verse 173, We made a covenant with you, He says. And what you are, you had Me write with your own desire and wish, He says. Now, sometimes: Allah closed their hearts. Blinded their eyes. Allah closes no one's heart and blinds no one's eyes. Based on what does He say it?

I drew a veil over their eyes, He says. That is how they write it. I sealed their hearts, He says. Whereas they had a veil drawn over their eyes. And on their ears they had a heaviness placed so that they do not hear. And their hearts they had our Lord seal. I mean: we do not recognize You. You say (?) attribute. Whatever I asked of Allah, Allah gave. I committed a crime. I went before the judge. In return for my crime the judge sent me to prison. The judge sent me to prison. I went to prison in return for the crime I committed. And you, whatever you asked of Allah, Allah gave you that. Did Allah create you like this?

Allah has the attribute of justice. Allah created without discriminating among His servants. Within that will which He placed in His servants' hands, people divided into three groups. Yes. We said let's open this part up a little too. Verse 173: when people come into the world, since the covenant in the realm of the hereafter is closed to them, so that, with their life in the worldly realm, saying "I saw it like this from my mother and father", you do not justify yourselves, We earlier, in the realm of the hereafter, made a covenant with your spirit, which is your real being. Your real being is your spirit.

I mean, when He says every soul shall taste death, your return is to Me, the body will separate from the spirit. Spirit, nafs and life are one. Bodies are separate. When Allah Almighty resurrects us in the realm of the hereafter, at the Supreme Court, when we are called to account, our body, facing our spirit, will bear witness concerning our spirit. Testimony; I am explaining it briefly here, very briefly. After the testimony is over, our body will say to the spirit: you are being returned to the one who first created you, it says. There it tastes death a second time. Once more Allah Almighty, turning to our spirits: you will never again taste the pain of death. You know, after the first death you will not taste the pain of death.

Well then, since bodies are mortal and outward, by what logic do they put people into Paradise and Hell, putting them into bodies and with bodies into Paradise and Hell they put them? Then these sophists who say "I am a scholar", these exploiters of conscience, or (?), these are now divided class by class, or, to flatter someone else, circling around him like a moth, those who flatter him: one enters Paradise with the body, and before entering, there will be a pool at the gate of Paradise, one will wash there and go in, they would say. And the angel will say: you have come spotlessly clean. Well then, Hodja, how else would one enter spotlessly clean?

He would ask, he would ask. It comes to a person's mind. He would ask. Allah Almighty says thus in His verse. You come to the House of Allah and circle it, and at Safa and Marwa, it says, do the sa'y, and after praying two rak'ahs at the Station of Abraham, as if newly born from your mother, you are spotlessly clean, it says. That is "spotlessly clean". A sinless person will enter Paradise. You cannot enter with sin. He will enter sinless. That is the meaning of "spotlessly clean". And superstition; where do you get these from? Show me a verse for it.

These have written a Quran, haven't they? A Quran. Mashallah.

Every passer-by writes a Quran for you too. They write, look, these (?).

As for your body, when We sent you to the worldly realm, your appearance as an outward being is what it is for. So, since in this outward realm you see yourselves in flesh and bone, so that you do not make your worldly life an excuse and say "You did not convey it to me", We made a covenant with you at the address "Elestü bi Rabbiküm". We raised you to the realm of barzakh. Whatever time you chose, at that time We sent you to the worldly realm. We did so to make you witness to yourselves what kind of people you are, He says. Yes. We have come to the fourth question. Our Lord, who made a covenant with people, although He knows what people are, why did He send us into the world without putting us into Paradise and Hell there?

How nice, look. Come on, give the answer. Give it. But you will learn it from here now. They are learning anyway. They are telling it, alhamdulillah. Our aim is not a matter of ego. Our aim is to understand Islam well, to live it well. If you like, if a three- or four-year-old child can speak, learn from him. Because Allah Almighty has scattered His attributes across the world. In every person there is an attribute of His. We want people to know the truth, to rely on the truth and turn back, and to tell the truth to people. (?) Saving one life is like saving all lives, according to the verse. As long as people know the truth, turn to the truth, and to Allah (?) become the ummah of His Beloved.

Our Lord, who made a covenant with people, although He knows what people are, why did He send us into the world without putting us into Paradise and Hell there? Allah Almighty has the attribute of being Allah. Allah Almighty is free of all deficient attributes. No one will be able to question our Lord. Is the reason that our Lord frightens people? No. Because He would pressure them and use violence? No. Our Lord has no need of these. He has left every person free in his own will. By what people did, at the Supreme Court our Lord will judge people with His justice. So, our Lord's If everything people did, an atom's weight of good, is written, and an atom's weight of evil is written too, if people came into the world to prove what kind of people they are, then all people, the questions they would ask our Lord, they will have played out in this outward world with their actual deeds, and they will be cut off from asking. In the verse our Lord says thus.

Did you think you would die without proving what kind of people you are, He says. Now, Surah Ta-Ha, verse 134, in this verse our Lord explains so beautifully why He sent people into the world. Why did we come into the world? 134, verse: If We had destroyed them with a punishment before this, before the Quran, they would surely have said thus. O Lord, if only You had sent us a messenger, so that before (?) Your verses we had followed. So here our Lord's attribute of being Allah is manifested. If we render this verse: its saying "before the Quran"; the Torah, the Psalms and the Gospel are in the Quran. Since all the books are in the Quran, Allah Almighty sent His books to give people life and light.

Here its saying "before the Quran" means: if We, before sending people to the worldly realm, had, according to the covenants they had given, put people into Hell, they would have said thus, He says. I did not believe in You as my Lord because I saw You as an essence like my essence, like myself. Because I gave them of My spirit, since they saw Me with the attribute of essence like themselves, "had You sent me to a hidden realm where I do not see Your essence, I would have worshipped You"; so that they do not say this, He created these outward worlds and sent us to this realm to prove to ourselves what kind of people we are.

In Surah Al-Qasas, verse 47: when a calamity befalls them because of what they themselves did, "our Lord, if only You had sent us a prophet, we would have followed Your verses and been among the believers"; were they not going to say this, We would not have sent you. Taking lightly the sins people committed of their own will, our Lord puts into Paradise whom He wishes; that is, however many sins a person commits, our Lord loves him and puts him into His Paradise; by saying this they have brought superstitions into the Quran. Yet the verses are authentically clear. So those who render the verses by fitting them to their own minds, according to each translator's common sense, saying "I understood it like this", ascribing attributes to our Lord and turning the verses into superstitions, those who render them so, did they think they would save themselves from our Lord's punishment?

In this respect, no one can ascribe attributes to our Lord by rendering the verses nonsensically, and in this way no one can render the verses. Yes. Our time is up. We end our lesson here. We left off at Surah Al-Mu'min, verse 10. Page 332. On page 332, verse 10. We left off at Surah Al-Mu'min, verse 10. Stay well, be entrusted to Allah. Lillahi Teâlâ. Al-Fatiha.

Amin Ya Rabbi.