Talk of 13 July 2024

Yusuf is asking one there is also one here, Yusuf Mühine is asking, there's a guest Yusuf, Ömer Sefa yes The question is this, Hodja, peace be upon you. In my dream, Sheikh Nazım Kıbrısi Hazretleri had put a paper on top of grave marbles. I told him: look, I am not a dream interpreter. If I start interpreting dreams, everyone will start telling me the dream they saw. Then the essence of the work here is lost. The essence of the work here is the knowledge of Allah. That is, the meanings of the verses. If I now gave you the interpretation of this dream, the next one will also tell a dream. And he will tell a dream too.

May the peace of Allah be upon you. I don't explain dreams. For this reason. Forgive me. But if there is a question after it, I will read the question.

dream I don't interpret it, but let me read your dream here now, look what it says here, in his dream.

Sheikh Nazım Kıbrisi Hazretleri, he says. When he did that thing in Cyprus, he fled.

Yes.

He had put a paper on the marbles. He was stamping a seal. Behind him there were other elders. As if they too were waiting in line to stamp a seal. After this dream, in a talk by Sheikh Nazım Kıbrısi Hazretleri, he was saying something like: whoever stays in sincerity for forty days, some scholars stamp a seal on him. Hodja, if I had not seen that talk of the sheikh, I would not have asked you. But it has been on my mind for a long time, can you explain? May Allah be pleased with you, he says.

Most dreams are from Satan. He appears to you like Kıbrısi Hazretleri and makes you put your seal on things that cannot be. Now, there are many who stayed in sincerity not just forty days but forty years and departed as non-Muslims, who departed as disbelievers. Do you want proof?

The father of Mevlana Hazretleri. What does he say? He has shut himself in a room and does not come out.

Mevlana Hazretleri says to his mother: why does my father not come out of the room? I don't know, by Allah, my son, she says.

When he goes into the room, he asks his father. My son, he says, we are of the Three. I had a friend more advanced than me, he says. I loved him very much, he says. He was always ahead of me, he says. He passed away, he says. They said he went as a disbeliever, he says. They said he went as a disbeliever. If he went as a disbeliever, how will I go? Out of that fear I cannot leave the room, he says. Kıbrıslı Hazretleri said it, sincerity for forty days, a seal is stamped, and he told it to you. Come on, these are all stories, my son. Words people say according to their own minds. Are there verses? Ask from the verses.

Ask from a verse, ask from a hadith. Ask. Dreams, out the door. Let no one ask about dreams again.

Yes. Look, it is a pity for the lessons here.

Guest, guest, you always ask. You used to ask good questions. You know such nonsense. I don't explain it. Yes. Hodja, peace be upon you.

I tried to find it in the archive videos, but I could not find exactly the answer to my question. Then ask. Maybe my question… look, constantly while I am reading here, please don't ask questions. The place I'm reading escapes me, it gets lost. And then I search for that place. Be a little patient. You see I am reading here. Keep them at hand. Send them after I have finished. Yes.

Maybe I could not find it because my question is not right, but I would still like to ask. Hodja, what is the difference between covenant and destiny? In our lives, which matters are the covenant we have given? Which matters are our destiny? I kiss your hands. Now, there are places where you asked rightly.

And there are places that you know wrongly and asked as superstition. Now I will open that up for you. What am I saying? Hodja, what is the difference between covenant and destiny? What is the covenant? Making a covenant with Allah Almighty. That is, making your wishes and desires known to Allah Almighty. And destiny is Allah Almighty giving you the desire you made known, or wished for, completely, without anything missing; that is your destiny. After that you come to the life of this world. Those wishes and desires you asked of Allah Almighty, by living them in the world, in line with the verse "did you think you would die without proving what kind of person you are?", you make yourself a witness against yourself before Allah Almighty, people and those around you, and you depart.

This is destiny. The covenant is making a covenant with Allah. That is, fulfilling this covenant. (?) to ask. Then, what is the difference between covenant and destiny? One difference is this. Which matters in our lives are the covenant we have given? If I knew the destiny of your covenant, I would tell you your destiny. You cannot know a moment after your destiny; you cannot know, despite your wishing it, what will happen a moment later, what will befall you. That is your destiny. Destiny comes to light after it is lived. Look, now it was in my destiny too that you would ask this and I would explain it to you like this. Look, I'm saying this.

Because this has passed. But if I speak about a second into the future, I have spoken a superstition or two, according to what? According to which verse? La gaybihil Allah. Allah knows the unseen. I would be speaking of the unseen. Ha, is there no one who speaks of it? There is. I also speak sometimes. But how do I speak? Allah Almighty, to some of His servants, about the future, this world until the Hereafter, that is until the Day of Judgment, is programmed. In those programs He shows some of it. And those servants tell the event they have seen in that program, they make it known, and this becomes the karamah of the saint.

These parts are understood, aren't they. Yes. So the last thing you asked in this question is an absurd question. Such a question is not possible. Because these things only you, with your own life, will say: I asked for this, these things happened to me, and these are my test. If I win this test, my rank with Allah rises, you will say. Accordingly you continue with patience on the path of Allah Almighty. Which matters are our destiny, he says. The matter: every moment you have lived from the beginning is your destiny. From the beginning. That is, when I say from the beginning, from reaching the age of reason until passing to the Hereafter with your last breath, all the events you live are your destiny.

Yes. Saying "I kiss your hands" — may your hands be blessed.

Hodja, peace be upon you. In return for the information corresponding to verses that we have given about the covenant, many questions and superstitions of our day have been solved. What is he saying here now? Hodja, in return for the information you have given about the covenant corresponding to it, many questions and superstitions of our day are being solved. Why do the Diyanet or other people who present themselves as leaders of a tariqa not give information about this subject? That is one question, he says. Let me tell you. Do you know who is called a sheikh? A sheikh is like red sulphur. Very precious. In Arabic, and in Old Turkish, sheikh means old.

Sheikhs are scholars. Sheikhs are people who have risen to nafs-i mutmainne, become believers, and gone further, people who know the destinies, that is, the covenant; that is far beyond. People who know the covenant. In that case, these people have not seen this realm, so how could they tell you about destiny. These have not seen this realm, Surah Al-A'raf, verse 172, in the verse: Ve iz ehaze rabbüke min benî âdeme min zuhûrihim zürriyyetehüm ve eşhedehüm alâ enfüsihim elestü bi-rabbiküm. People who have not seen the meaning of this verse, what of destiny will they tell you. Today, as I always say, however many things there are, however many, I put them all, completely, inside.

As long as they are bound by the verses as opened by the Diyanet, by the Quran as they opened it, they are all liars. They are lying sheikhs.

Yes. I declare this. A sheikh is a person who stands above with the truth. People who are like red sulphur. People who know the places in the verses that were opened wrongly. If there are such people, they have a place above my head. They are the stars of this realm. The others, with words like "Allah willed it so, He did it like this, it is hoped that Allah will forgive you", people who guide others on the path of their own nafs-driven feelings, these have become the laughing stock of Satan, Satan has put the yoke on their necks, people he drags behind him. A hundred percent of these, such people, have been sacrificed to the world, have sold themselves to the attraction of the world, have turned their backs on the Hereafter and inclined to this transient worldly life, people. These are not sheikhs.

A sheikh turns a person toward the truth. Turns them toward Allah and His Messenger. A sheikh explains from the verses of the Quran. He brings them out to light, out of darkness into light. He says it in Surah Ibrahim, in the fourth verse too. People were in darkness. Allah sent them scholars and books, prophets. He lit up their paths, He says. What does He say in Surah Al-Baqarah, verse 257? Allah is the friend of people, He takes them out of darkness and leads them into light. And the Taghut takes them out of the dark, takes them from light, leads them into darkness, He says. These are the people who take people from light and lead them into darkness.

Because these are people who, to satisfy their own nafs-driven feelings, explain things to people as far as their minds reach.

Our minds were given to us deficient, we are servants who make mistakes. If we (?) mistakes, Allah Almighty says in the verse, We would destroy you and create servants who make mistakes. What does this mean? Allah created us weak. Our Lord is the greatest of the great in the universe. He has no equal, no partner. When we know our weakness and ask Allah Almighty for forgiveness and pardon, our Lord, since it fits the purpose of creation, forgives his sins too. But in people who say "I am a sheikh", pride and arrogance have reached the skies, and even when people tell the truth, they are people who want to silence the other in order to throw falsehood over the truth.

The words of such people are not listened to, and one does not go to them.

You will learn the truth from the verses. Not from a person's words. I am telling you too. You cannot learn the truth from my words. If I tell you the verses, you learn. You learn from the meanings of the verses.

And if, saying that the verses contradict each other, I say I explained this one rightly and explain another verse in a way that contradicts it, that too is superstition, and for that Allah Almighty says this verse. Whoever says "Allah said so" although Allah did not say it, those who slander Allah, let them prepare their place in the punishment, He says. So people who explain from the verses explain the verses in a way that they confirm each other. Their conscience aches from this verse. That is why they do not explain it the way those (?) explain.

Yes.

What else does he say here?

Hodja, in return for the information corresponding to verses that we have given about the covenant, many questions and superstitions of our day are being solved. Why do the Diyanet or other people who present themselves as leaders of a tariqa not give information about this subject, he says. That is, why don't they explain what you explain, he says. They don't know, so how could they explain it. Surah Al-A'raf, verse 172, open all the books, that (?) although we (?) so well, perhaps they have (?). I don't know.

What does it say? From the children of Adam, from the son of Adam, from Adam, from his sons' offspring He brought them out, He made a covenant with them. Now underneath it they also write the explanation. In the mother's womb? In the world? In the Hereafter? It is not clear. The man who writes it this way, having knowledge of Arabic and opening the verse like this, can a man whose head is full of superstition show you the way? Look, children of Adam, son. From Adam, it says, those who emerged.

Those who emerged from Adam, it says, look. Those who emerged from Adam. Or, it says, his offspring that emerged from him. His offspring that emerged from Adam. Or, it says, He took them as witnesses. Enfüsihim, elest, against his own self. Elestü bi-rabbiküm, He said: I am your Lord. And we came from the offspring of the son of Adam. Did you see Allah, that you made a covenant in the world too? That's how you open this verse.

What will become of the verses they open? With the verses they open, today everything around goes stark naked. There is a scene of fire outside. There is a fire. Neither does the woman know her womanhood nor the man his manhood.

Yes.

Since the covenant is so important, among the pillars of our faith, faith in the covenant, what does it mean? What does faith in the covenant mean? Faith in the covenant.

You were created in the realm of Lahut. As spirit, nafs and soul. That is your true self. Spirit, nafs and soul. The three are one. Our bodies were given to us later. I will explain this part a bit more openly. Our bodies were given to us later. We created you a second time, Allah Almighty says. Surah Al-Mu'minun, verse fourteen. Let's read it and see what it says here. Look. Sir.

Then We made the drop into an alaqa. We made it a fertilised egg. After that We turned the alaqa into a piece of flesh. We turned this piece of flesh into bones, into a skeleton. We covered these bones with flesh. Then We brought it into human form with another creation. So We created you twice, Allah Almighty says. The second time is our taking on human form, a body. And then look how they open the verse. After it: the One who creates what He creates in the most beautiful way. I corrected this verse. Allah, the most beautiful of creators, it says, exalted is His glory. Is there another creator besides Allah?

Among the creators, Allah the Creator is the most beautiful, it says. Let's read this. Surat al-Mu'min is here.

There. Surat al-Mu'min. Let's read and see what it says now.

between those let's look from here, more comfortably yes such a let's see Al-Mu'minun Surah Verse 14: then We made the drop into an alaqa, fertilised it, we read that part, let's read the end: then We brought it in another creation into human shape. Now look at the nonsense. Allah, the most beautiful of those who make and create, is most exalted. Shameless. What do you mean, those who make and create, man? Is there another god besides Allah? You say "those who make and create".

He takes this and prints it as the Quran. Yes. Allah is supposedly the most beautiful of those who make and create.

What was it saying? Among the pillars. Faith in the covenant. Faith in the covenant. Now, in the realm of Lahut we were created as spirit, nafs and soul. When Allah Almighty said before you, "I am your Lord", there they split into three groups. Three groups. Fe ashâbu'l-meymeneti mâ ashâbu'l-meymeneh. Those of the right, glad tidings to you. Ve ashâbu'l-meş'emeti mâ ashâbu'l-meş'emeh. (?), woe to you. Ve's-sâbikûne's-sâbikûn, He says, the class of those brought near. These are the saints, the prophets, the martyrs, the company of witnesses. Three classes were separated here. And there those of the right, that is, He said; those of the right said: You are my Lord, they said.

There they affirmed Allah Almighty. Now you say the testimony of faith. What do you say? Eşhedü en lâ ilâhe illallah, I bear witness that there is no god but Allah. Ve eşhedü enne Muhammeden abdühü ve resulühü. Muhammad is His servant and messenger. Because he too is beside Him. You see this. When He called out to you in that realm of Lahut, you see these things. Now, against the superstitions, I will set the words of the superstitions against the truth. What does superstition say? Allah is not seen. Just like a kind of light. Or like some dim thing. Well, if Allah is not seen, yet Allah makes you say the testimony of faith. Does He make you bear witness falsely?

How does He make you bear witness when you have not seen Allah? I do not believe in such a God. Nor do I believe in a God I have not seen.

Even if I have never seen Him in the world, I surely saw Him in the Hereafter. That is why my words are very far from the words they say. I do not believe in a God I have not seen. And you too, do not believe in a God who does not show His essence yet makes you swear by His essence. These superstitions, don't look at them. If you say the testimony of faith, look what it says. Eşhedü en lâ ilâhe illallah, I bear witness that there is no god but Allah. To what are you bearing witness? Well, if this world is the likeness and shadow of the Hereafter, when you stand before the judge he asks for a witness. A witness. And the witness says: yes, I saw it.

He did this and that, he says. He states the witness. I have a witness. Then explain; He showed you the witness at the call of Elestü bi-rabbiküm, in the realm of Lahut. Ha, He sends you to an unseen realm. What does He say? Now I will send you to an unseen realm. Why did He send you? In Surah Ta-Ha, verse 134, what does He say? If We had destroyed them, that is the disbelievers, with a punishment before the Quran, that is, We know whether you are for Paradise or for Hell. If I now sent you to Hell and this one to Paradise, look, do you know what you would say? If You had sent me to a realm where Your essence is not seen, I would have worshipped You there.

So that you would not say this, I created these realms and sent you. We made the covenant there, our covenant became our destiny. We will come into the world and prove what kind of person we are in that destiny. Making ourselves witnesses to ourselves, to those around us and to Allah Almighty, with no word left to say before Allah Almighty, fulfilling the attribute of Allah Almighty as God, our Lord will give His judgment upon us. No one will be able to flee anywhere. Yes.

That is why those who cannot see these things cannot explain them to you. Even the Prophet (peace be upon him), about when We created in the realm of Lahut, says this hadith. Allah created the spirits in twilight. He scattered some of His light on them. Whoever took from it found his way. Whoever did not take it lost his way and went astray. What is this? Elestü bi-rabbiküm. A twilight darkness. Those at the very front are seen, those at the very back are seen, but they do not recognise each other. He scattered some of His light on them. He said: I am your Lord. Whoever took from it found his way.

Whoever said yes found his way. And whoever denied lost his way and went astray. This is the meaning of the hadith. When we explained this somewhere, those posing as scholars were left astonished. Yes. those who don't know what the hadith is, yes I suppose you understood the answer to the question, faith is that: making a covenant with Allah in the covenant what is the wisdom of this, Hodja, he says now, ha the wisdom of it, in Surah Al-A'raf, verse 173, let's read the verse and see what it says Surah Al-A'raf, verse 173. The verse Or earlier our fathers associated partners with Allah. Look, or our fathers earlier associated partners with Allah.

And we were a generation that came after them. We came after our fathers. We followed in their footsteps. (?) will You destroy us because of those who wanted falsehood, so that you would not say this, that is why We did this to you, He says. That is, we made the covenant with you in the realm of the Hereafter. What will you say here? My father was a disbeliever. I followed in his footsteps. I don't know Allah. He taught me so and I went that way. So that you would not say this, I made the covenant with you beforehand, and to bring you out of darkness into light I sent prophets and scholars. Will you look for a deficiency in Allah?

Will you look for wisdom? Yes.

Hodja, peace be upon you. I am Sergen.

First of all, first and foremost, (?).

I have only just started watching your videos. Maybe this question of mine is in the archive, but as (?) in a complete way I wanted to ask you. Hodja, now, imagine a person born in Africa in a tribe, a person. Imagine a person born in a tribe in Africa, he says. Who has never seen electricity, not even running water. For this person, reaching the Quran and becoming a Muslim is much harder than for us. Let's assume he is a perfect person as a human being. Perhaps, because of the region where he was born, he may have died without ever hearing of Islam in his whole life. Will this person go to Hell?

That is the question, Hodja. I would be very glad if you answered. With my respects, I wish you good days. I will answer your question with a single verse. A single verse.

We do not hold anyone accountable for a thing We have not made heard, He says. What does Allah Almighty say? We do not hold anyone accountable for a thing We have not made heard. Today, in the remotest corner of Africa, even at the poles, there are people who know Islam. There are people who have heard. They have heard. That is why to Abraham: O Abraham, build up My House, raise it among the sands, He says. Let me tell it briefly: when Abraham, peace be upon him, built the House, Allah Almighty says to Abraham: call My servants here. Abraham, peace be upon him: O Lord of the worlds, how far does my voice reach that I could call Your servants here? Now I am saying this in answer to your question. And Allah Almighty says to Abraham: the calling is up to you, making it heard is up to Me, He says. Making it heard is up to Me. If Allah Almighty said "I do not hold anyone accountable for a thing I have not made heard", then surely He does not hold accountable what He has not made heard.

However many people He created, from all of them, at the call of Elestü bi-rabbiküm, when I said "I am your Lord", if He made a covenant with them, according to their mindsets, with which people, in which place, with which people they will get along well, and these will both enjoy life and, in order to prove what kind of person they are, Allah will provide them a good life. So by sending them to those peoples, to those people, to those people, both people form good dialogue with each other and get along, and also in their dealings, in the adventure they have led in life, they prove what kind of person they are.

Yes. Yes, if I could not give the answer to the question you asked, you can ask about another side of it.

Sir?

Peace be upon you, Hodja. Surah Al-Ahzab 72, what is the trust mentioned in the verse? Can you explain it? Let's open it. Surah Al-Ahzab, verse 72. Let's see what it is.

You can look that up in a tafsir too. Since you didn't look it up in a tafsir, let's open Surah Al-Ahzab for you here.

Sir There there are my glasses, will you give them to me Now that's it.

Which one is it? Al-Ahzab 72 72 A verse that was opened wrongly. Let's read the wrong one first. We offered the trust to the heavens, the earth and the mountains, and they shrank from bearing it. They feared its responsibility. Man took it on. Indeed he is very unjust, very ignorant, it says. If We had offered the trust to the heavens, the earths, the mountains, it says, look. They would have shrunk from bearing this trust. They would have feared the responsibility. Man took it on. Indeed some of them are very unjust, very ungrateful, it says. Now let's take a look at your question like this. After that let's open this place.

72 What is meant by the trust? The trust is the Quran. The trust here is the Quran. But they opened it wrongly. They opened the verse wrongly. Because a mountain has neither life nor soul. What is meant by the mountain here: mountains are very strong. They are high. No created thing is as strong as the mountains. So, it says, if We had given life and soul to this mountain, so strong, they would have feared bearing it, it says. They would have shrunk from it. That is, the verses, the rulings; that, it says, man took on. Did man accept to bear this trust before the call of Elestü bi-rabbiküm? At the call of Elestü bi-rabbiküm, when He said "I am your Lord", he knew nothing of the trust.

The only thing he took on there was taking on that there is no god but Allah. That is, in the testimony of faith he took on Lâ ilâhe illallah Muhammedün Resulullah. Yes.

did he take it on before? He accepted and then was put to the test. And also again Surah Al-Ahzab 73. In the verse hypocrites, polytheists and believers are mentioned. But disbelievers and Muslims are not mentioned. Does the word believer here also include Muslims? May Allah be pleased with you. When it says believer, it covers the believer. It covers Islam too, but the believer is separate. Islam is separate. But the believer is Islam. Islam is not the believer.

That is, a Muslim — every Muslim, let's say, let's not call it Islam — every Muslim is not a believer. But a believer is a Muslim. Why? Because a person has seven states of the nafs. Nafs-i emmare, nafs-i levvame, nafs-i mülhime and nafs-i mutmainne. Nafs-i mutmainne is a person who is aware of the divine manifestations. So when it says believer, verse 73, let's read that verse here too. What does it say here? 73. That too is a verse that was opened wrongly. Sir, let's read that too. Let's see what it says in verse 73.

By giving this trust to man, Allah will punish hypocrite men and hypocrite women, polytheist men and polytheist women, and of the believing men and believing women He will accept the repentance, it says. These are all verses that were opened wrongly. Look, they opened it wrongly. Sir,

we will now read the correct one. Look what it says. And He will accept the repentance of the believing women too, it says. He will accept the repentance of the believing men and the believing women too. Allah is Tawwab. (?) accepting repentance? These parts were all opened wrongly anyway. Allah is forgiving, merciful. This time it says forgiving, merciful. Look. Now, Allah Almighty giving this trust to people is so that people prove what kind of person they are. In that case, to the men who continue in hypocrisy — pay attention now — to the men who continue in hypocrisy and to the hypocrite women, to the men who continue in polytheism and to the polytheist women — who are the polytheists?

Idolaters. The disbelievers are separate. The disbelievers are from the People of the Book. Sir, He will punish the men who continue in polytheism and the polytheist women, it says. As for the believing men and believing women who repent, they will be forgiven. Allah is forgiving. He is merciful, it says. If Allah Almighty forgave the believers, since a believer is a Muslim, if He had said Muslim here, and here the words are very subtle, the meanings very deep. If it were Muslim, if He had said He forgave the Muslim, since the believer is aware of the divine manifestations, he would say: is the believer perhaps one who never errs?

He would say: when we err, will He forgive us because we are believers? Here, when He says He forgives the believers, the Muslim, automatically, when he turns to Allah Almighty, Allah Almighty forgives him. Because the believer is above the Muslim. If He forgives the believer, He will forgive the Muslim even more. Yes.

What does it say here? But it mentions disbelievers and Muslims. Does the word believer here also include Muslims? Of course. It includes Muslims too.

Hodja, peace be upon you again. Thank you for the answer we gave about a person living in Africa who has never reached the Quran or Islam. Well, in that case, is there such a thing as: one who is not Muslim can never go to Paradise? Yes there is. There is. That is, if the person there really has not reached the Quran, is there a chance of him entering Paradise? Now look, the word of Allah Almighty is definite. I do not hold anyone accountable for a thing I have not made heard. What does this mean? If this one has not heard, since I fell short in My duty over him, because I say I do not hold anyone accountable for a thing I have not made heard, he is automatically for Paradise.

But when Allah Almighty says "I do not hold anyone accountable for a thing I have not made heard", surely all people will hear. They will hear. But despite hearing, in their ears plugs. And on their eyes. those who have had veils drawn, who have had their hearts sealed, despite hearing, those who turn their backs and leave cannot say "I did not hear". Because even if that veiled eye of his does not see that one, he will pierce the veils in his veiled ear and hear His word. But that person will not turn to Allah. Because his covenant is like that. Look, however many people will come into the world — let me tell you the short of it — however many people will come into the world, and in which places these people will stay, and in the places of these stops with whom they will consult and with whom they will talk, and Allah, who programs these hour by hour, minute by minute, knows what they will do.

That is why Allah does not fit into our heads. Why does He not fit? If you try to fit Allah into your head, you fall into Satan's trap. Do you know that this realm, this world, without pillars turns around its own axis and in 24 hours completes the place it set out from over 40 thousand kilometres. Facing the sun it brings about day and night. When this day and night come about, the seasons come about. He creates for you the months, the days, their numbers, all of them, as a calendar on this world. These galaxies in the sky continue their course without touching each other. And He arranges the seven heavens one above the other in harmony.

Which power could do these things? Which power could invent and create these? Creating belongs to Allah alone. That is why such words are questions that people who do not believe ask believing people in order to mislead them, questions they ask. And when such questions are asked, the person they are asked, that is, that hodja, if he is alert, knows with what aim it was asked.

Yes. That is why you keep on asking. Thinking well of you, let us say you really do not know this, in this way some words: Allah Almighty's word "I do not hold anyone accountable for what I have not made heard", or that verse, you did not understand well. You wanted to ask once more. And we say: not once, if you want, say it three times, say it five times. If you want, research it more deeply. You can tell us here more deeply about the traps of the non-Muslims here. And against those traps, with verses, that they are a trap, that Satan puts a yoke on people's necks and drags them into darkness, let us prove it to you with verses.

What does it say? Some sinners' (?), what is it, it says. Some sinners' (?), what is it? I had heard it is an expiation. Some sins, what is the truth of this? Sin has an expiation, as among people. What is expiation? Retaliation for retaliation. An eye for an eye, a nose for a nose, a tooth for a tooth. If you killed me, they will kill you too. There. Meanwhile, if the killing side pays the side of the deceased a blood money, blood money, and that side accepts this blood money, then with this expiation they set the person free. And after that there is no more feud. Whichever side pursues the feud, that side is guilty.

Ha, the side of the deceased, the people from the side of the one killed, if they do not accept that expiation, they kill the one who killed him. How fine. A Sharia ruling. If it had been like this, our Lord protects our lives. He protects our honour, our dignity, our lives, our lifespans. Today a man comes and kills a man as he pleases. Three years, five years, seven years, ten years. Then, if a bit more of his guilt comes out, instead of saying life imprisonment for this man, they say a hundred years, a thousand years, two thousand years, four thousand years in prison. Who are you kidding? How long does a man even live?

And instead of doing that, why don't you open Surah Al-Ma'idah, verse thirty-three. Look what it says. Surah Al-Ma'idah, verse thirty-three. Now let's read it to him. Look.

33. Those who wage war against Allah and His Messenger and strive to corrupt the order of truth on earth, their punishment is only to be killed without mercy, or crucified, or to have their hands and feet cut off on opposite sides, or to be exiled from the places where they are. For them there is also a great punishment in the Hereafter, it says. Well, you kill me, serve 3 years, 5 years, 10 years, walk out. What human right did this protect, man? Is a right protected like this? You come and kill a man, an innocent man. Or even if he is guilty, kill him. Then a few years and you walk out. What is that? There are human rights.

Did the one who died have no right? Did his children have no right over the one who died? Why is the Sharia ruling not applied? Why are those who commit treason against the homeland, against the nation, not hanged, not executed? What is the reason? the reason is the non-Muslim, as long as he opposes the verses of Allah and makes you do these things, that is the reason, so that he turns your religion into superstitions, that is the reason, and it really has been turned, people walk around stark naked without shame, their private parts out in the open, they walk around shamelessly, yes

Peace be upon you Hodja, good evening, Hodja. I had heard that for bedridden patients or those who go through a serious illness, their illness is an expiation for their sins. For some of their sins, what is the truth of this? Thank you, if you answer, he says.

Job, peace be upon him, lay sick for forty years. He never rebelled against Allah.

And Allah gave him more in return for his illness.

Illness is not expiation, not expiation. Illness is a test. A test. If you pass this test well, if you say "my Lord does not lay on our backs a burden we cannot bear", and "I will live as long as my lifespan; if this illness is going to end my life, then this was a misfortune my Lord would give me, or it was a test" — you won't even say misfortune, it was a test. With this He will end my life. If my life will not end with this illness, this is a test for me. To meet my test in the best way I must pray to my Lord. What will I say? My Lord does not lay on my back a burden I cannot bear. You say: I am content with what comes from my Lord.

And you win the test. Look, a test. There is no expiation. And your rewards increase. Yes. You have no other questions. Let's continue our lesson. Which 300 were we on? At 30? 333. Surat al-Mu'min, verse twenty-eight. Three hundred twenty-eight.

Yes.

Which one did you say? Surat al-Mu'min, verse twenty-eight. Surat al-Mu'min, verse twenty-eight. Let's see.

Surat al-Mu'min. Good heavens. Al-Mu'min. 35. It's at 33. Surat al-Mu'min 34, 33. We're at 28, aren't we? It's at 28.

We are reading the wrong one here. A believing man from the family of Pharaoh who concealed his faith said: Will you now kill a man because he says "my Lord is Allah"? Yet he has brought you clear miracles from your Lord. If he is a liar, his lie is upon himself. If he is telling the truth, at least part of the punishment he threatens you with will come and strike you; indeed Allah does not guide to the right path one who transgresses and lies, it says. now here, more or less, the whole verse looks right, but there is a mistake in one place; now again let's look at the correctly opened verse: a believing man from the family of Pharaoh who concealed his faith said — correct — will you kill a man because he says "my Lord is Allah"?

this is correct too. Yet he has brought you clear miracles from your Lord, this is correct too. If he is a liar, his lie is upon himself. This too says it correctly. If he is telling the truth, at least part of the punishment he threatens you with will come and strike you. If he is telling the truth, it says. Here too it says so. Indeed one who transgresses and lies, while in that state, cannot reach Allah's right path. Now where is the thing here? Sir, a man says: you say this was opened wrongly. They are all the same. What's wrong with it, he says. Look, there is an important point here. Where is it? At the very end. Look what it says at the very end.

Allah does not guide to the right path one who transgresses and lies. When transgressing liars repent and come to the right path, does Allah reject their repentance?

What do we say in the correct one? Indeed one who transgresses and lies, while in that state, cannot reach Allah's right path. Yes. The place opened wrongly in this verse is this. Allah does not guide to the right path one who transgresses and lies. The correct one: indeed one who transgresses and lies, while in that state, cannot reach Allah's right path. So in such small places they wrote everything right, right, right. Then they came, and in the important places — centuries were worked on this, centuries. Then they come, and in a subtle place they lead you astray like this. They slip superstition in here.

And Allah Almighty, every two centuries, raises a qutb of Allah, and in the religion has such falsehoods removed this way. In this verse too they have ascribed attributes to our Lord. Our Lord created people fallible. When people err and realise they are sinners, and ask our Lord for forgiveness and pardon, since it fits our Lord's purpose of creation, Allah Almighty forgives those who sin and ask our Lord for forgiveness.

Our Lord constantly, to bring people out of darkness into light, shows people the straight path. In that case people, in proportion to their own covenants, with their wishes and desires, either on the sırat-ı müstakim, on the straight path, to reach our Lord, live in the life of this world by our Lord's commands, and those who deny, by their own will, on the road to Hell continue.

By their own will, proving to themselves what kind of person they are, they buy the punishment of Hell. The correct form of the verse: indeed one who transgresses and lies, while in that state, cannot reach Allah's right path. Yes. Al-Mu'min Surah verse 33.

On the day you turn your backs and go, there is no one to save you from Allah, from His punishment. Whomever Allah leads astray, there is no one to guide him to the right path.

So what is here?

But if you know Allah, Allah's (?), Allah's justice, if you know that Allah loves His servants very much, there is a very big mistake here.

Whomever Allah leads astray, it says. And Allah created people so that they would know His essence. Why (?)? If Allah leads astray. Have you never read the verses? Could you never know how much Allah loves people? If you could not know these, and you fit Allah into your own mind, and as if arguing with a person's mind, sir, to raise your own rightness above the other's you struggle like this, then you talk such twisted nonsense and prove to those around you what kind of person you are.

Allah supposedly leads people astray. And there is no one to (?) him aright, it says. Whereas on the day you turn your backs and go, you have no protector other than Allah. The day you turn your backs and go. Where is this? In the realm of the Hereafter. Whoever turns away from Allah, turns away from Allah, if he continues in that state, there is no one to bring him to a right path. Yes.

High heart rate, it says.

We are talking, and we are (?) too. Again we said, let's continue our lesson. (?) Look what it says.

At 19:42. For a minute, while you seemed inactive for ten minutes, it rose above a hundred and twenty (?), it says.

Because we are unwell, we say let's not fall behind in our lesson. As long as my Lord gives me this breath, I have sacrificed my own life to my Lord. I have sacrificed my breath to Him too. Without any hesitation, I will tell of my Lord until my last breath. Yes.

Yes, there is probably no other question here.

The place opened wrongly in this verse is this. Whomever Allah leads astray, there is no one to guide him to the right path. The correct one: if he continues in that state, there is no one to bring him to a right path. In the realm of this world our Lord, using His own will over people, leads no one astray. Because Allah Almighty made a covenant with people at the call of Elestü bi-rabbiküm and wrote their destinies according to their wishes and desires. That is why Allah neither guides anyone to the right path nor takes anyone off the right path. The wishes of the people who asked of Allah Almighty He wrote for them as destiny.

He sent man to this world so that man would prove what kind of person he is in this world. In that case, whether man dies or lives, bursts or cracks, whatever he does, He does not interfere with people. In the end He will call people to account for what they did, and in an undying, eternal, everlasting, endless life they will either earn Paradise or accept the eternal abode of Hell as their bed.

In the realm of this world our Lord, using His own will over people, leads no one astray. Our Lord invites all His servants to His essence. He sent the Holy Quran as a mercy to the worlds. When people made the covenant with our Lord at Qalu Bala, they had their destinies, which are their wishes and desires, written for themselves. In that case those who denied our Lord at Qalu Bala will of course continue to deny in the realm of this world too. Because their wish and desire became their destiny, and to live these destinies they were given characters in return for their wishes and desires. So when people come into the realm of this world, with these characters they feel wish and desire for the deeds they will do, and our Lord creates causes for them, and a person, by the actual deeds he has brought about, earns reward or sin.

So in the life of this world our Lord never interferes with what people do; people, by what they themselves do, prove to themselves what kind of person they are. On page 334, Surat al-Mu'min, verse 34, is where we stopped. Stay well. Go with Allah. Lillahi Teâlâ. Fatiha.

Amen.