Talk of 20 July 2024

Where did we leave off? We left off at 332. We left off at Surah Al-Mu'min, verse 34.

Did we leave off at Surah Al-Mu'min, 34? Yes. All right.

Here, here there is something.

There is a question.

Sir, now well, now let's close this.

Ömer Sefer is here. Yakut, a guest, says: Good day. Metin Hodja, I wanted to ask you a question. With your permission to ask. I wanted to ask you a question. With your permission to ask. Ask, of course. I wish that Allah Almighty is always pleased with me. Always. But to be among the servants Allah Almighty is pleased with, what can I do?

For Allah Almighty to be pleased with you, you would need to be a great saint, that's what it takes. That's how it is. But if you live as a Muslim, He is of course pleased with you too. If you pray your prayers and keep your fasts. If you treat people with compassion, if your good deeds outweigh your sins, it means He is pleased with you. You have gone to Paradise.

But if you say, "O Allah, be pleased with me," if you say, "O Allah, wahshurna fi zumrati's-salihin, gather me among Your righteous servants," you will give up fame, renown, pride, arrogance, egotism, grandeur and worldly desire. You will wrestle with your nafs. With Satan, with the world, sir, without quarrelling with people you will enter the path of Allah. You will not lie. You will treat people with compassion. You will not disregard anyone's rights, sir. You will not seize anyone's rights. You will not set your eyes on anyone's honour. From what you earn you will give a share to people in charity.

You will help the stranded traveller, the orphan, the oppressed. If you can do these, Allah is pleased with you. If you say, "Be pleased with me always." Yes. These are, at the end of a long struggle, the stations people attain.

Like that: I prayed, I fasted. Let me tell you, I helped Ahmet, Mehmet. But I also cursed others. I trampled on their rights. I earned in one place and lost it in another. You know how merchants sometimes profit and sometimes go bankrupt, like that. If you become a fine person who always struggles with his nafs, if you do what Allah says, if you become like the people of whom He says, "I have servants whom neither buying nor trade keeps from My remembrance," if you wipe the universe from your eyes and surrender yourself to your Lord, then Allah is pleased with you, of course. You go among the servants Allah loves.

Yes. Hodja, peace be upon you. When making a supplication, is there a way to know whether it will be accepted in this world? There isn't. You cannot know. Why can't you know? If it is outside your destiny, the supplication you made in the world is not granted to you, its return is not given. Look, I'm not saying it isn't accepted. Its return is not given to you in the world. Because it is outside your destiny. When you pass on to the Hereafter, many rewards appear before you. "O my Lord, I didn't do these. What is this?" you say, and He says, "In the world you asked Me for these things. Because it was outside your destiny, I didn't give it to you.

In return for your patience, today the reward of this supplication is yours." Yes. For example, some hodjas say things like "your eyes fill with tears." Is that true? Like what? I'm asking too now. Like what? For example, some hodjas say things like "your eyes fill with tears." Is that true? If it is outside your destiny, shed tears from your eyes if you like. Even shed your blood as tears. It still won't happen. If it is within your destiny, Allah Almighty creates a cause for you. And you pray. Then suddenly you see it has come your way. "Alhamdulillah, look, the answer to my supplication," you say.

In fact, in Allah Almighty's address "Alastu bi-Rabbikum," when He said "I am your Lord," in Surah Al-A'raf, verse 172, in the covenant between Allah Almighty and people, your destiny, (?), will come before you. Yes. These matters are deep (?). It's enough if you understand this much of them.

Also, Hodja, I had written some of Allah's names on a piece of paper. But the only one I remember now is that I had written the Greatest Name.

I don't remember the others. I made this paper as small as a thumbnail, taped it and used to carry it in my pocket. Also, when this paper was with me, I felt as if my supplications were being accepted. But wondering whether I might fall into sin, I put the paper on the shelf. After all, below the waist, and I would have to go to the restroom with it too. Outside, would there be any problem with my carrying this paper in my pocket at all? May Allah be pleased with you. Now, here there is one word (?). "I had written some of Allah's names on a piece of paper." Yes. "But the only name I remember now is that I had written the Greatest Name." Now, the Greatest Name, look: "I wrote Allah's names, the only one I remember is the Greatest Name." Did you write one, or did you write several?

Everyone says Allah's Greatest Name.

What am I saying? Everyone says Allah's Greatest Name, but nobody knows it. There is a supplication of the Greatest Name. If there is the supplication, then one knows the Greatest Name. If there is the supplication. If you don't have the supplication, you already say the Greatest Name many times. For example, you say Bismillahirrahmanirrahim, don't you? You remember Allah, the Rahman and the Rahim. For example, you say Allahu Akbar. These are all names of Allah. Don't you say them? Bismillahirrahmanirrahim, Allahu Akbar, La ilaha illallah, don't you say them? But among these, among those 99, one is the Greatest Name.

Even if you carried all the verses in your pocket, I mean, I said verses, I mean the names, if you carry the 99 names in your pocket, you carry the Greatest Name in your pocket too. But as long as you don't know its supplication, it just counts as dhikr. The Greatest Name is among them too; you will have remembered Allah.

The point is to know the formula. You have taken the key, but if it doesn't fit the code of a lock, it won't open that lock. Isn't that so? It is. So out of your faith, your fine feelings, sir, out of the good intention you have nurtured toward Allah Almighty, you were cautious, you put it up there; you didn't keep it with you when going to the toilet, you said you won't. That is a fine thing. As far as possible it should be that way. Now, sometimes on watches, on phones, aren't there verses? There are. Doesn't a person take (?) and go to the toilet with it? They do. But it isn't inside that phone; it's from the satellite.

From the satellite, you say? You look at it? Yes.

Hodja, in one of your talks, about the Spirit in Surah Al-Qadr, I had seen you say that it is Allah. I had seen you say that the Spirit in Surah Al-Qadr is Allah. That's right. The Spirit. Of Allah Almighty. "They ask you about the spirit. Say: it is a command of my Lord." Who is my Lord? Allah. Yes. Allah, Jalla Jalaluhu, is beyond time and place. Then how does He descend? Can you explain this? May Allah be pleased with you, Hodja.

How does He descend, you ask? That's why, no, no: the Allah who created these worlds, if He is that Spirit, and if a part of that Spirit is in you too, there is a spirit in me too. There is a spirit in all people. But you can't see the spirit. The spirit has clothed itself in the body. "We created you with a second creation," He says.

Allah Almighty, too, takes on every form.

And when He manifests, He passes by plainly in forms. In that case, how do you know He isn't among us? The one who comes to your door, that old, elderly person you see, how do you know he isn't your Lord? Did you think the world was empty? The Prophet used to say, "I sensed the scent of my Lord from the lands of Yemen."

These matters cloud your knowledge, the minds of many people.

He descends on the Night of Qadr too. He inspects people too. He talks about you too. About Ahmet and Mehmet too.

Do you take Him to be a light, as the (?) say?

That's why, no, no. He is capable of everything.

These matters, Satan's knowledge that confuses you, will confuse you. Some events, some kinds of knowledge, to a person do harm; this would harm you. Without knowing some kinds of knowledge you cannot grasp these matters. You will first know your nafs, you will struggle with your nafs. One man, a poet, what does he say? "Know yourself, yourself; if you don't know yourself, (?)," he says. Yes. That's why you first need to know yourself, so that (?) here. There is (?) in these matters. That's why, go on your right path. Be upright. Don't deceive anyone. Don't violate anyone's rights. Don't set your eyes on anyone's honour.

Pray your prayers. Keep your fast. If you owe zakat, give your zakat. If you can, help people with your compassion. After that, with the inspirations Allah Almighty will give to your heart or through unveiling, you rise. Then you understand everything better. Yes.

Hodja, on a paper I had written one name, taught to me as the Greatest Name, four times. But I didn't write its supplication. I didn't know its supplication then. That's why I hadn't written it. Can I now open the paper and write its supplication too? Write it, I'll tell you. Write. Open the paper too. Write its supplication too. I'll tell you whether it is the Greatest Name or not.

Yes.

But if it really is the Greatest Name, if I told you, "This is not the Greatest Name," I would be misleading you. If I said, "This is the Greatest Name," everyone would know the Greatest Name. That is forbidden.

But I'll tell you this much. Of the Greatest Name: its first letter, second letter and ending, tell me. Tell me the first letter, the second letter and the end. If you want the Greatest Name.

Yes. And the supplication is left to you.

Isn't that nice? Like this.

The microphone.

Turn it on, on, on.

Is it coming through now? Is the sound coming through?

See. Is the sound coming through? It is. Okay. May Allah be pleased with you, thank you.

Let it stay like this. Yes.

Let me see. Has he written? Did he write? He didn't.

I wonder, does he want to learn it from us, to make us fall into (?)?

The Greatest Name is not to be told.

Allah Almighty gives it only to people who will not tell it. (?) he wrote. first letter, second letter, Hodja, the last letter changes. No, my child, no, what you are saying is not the Greatest Name. The Greatest Name, the highest of His names is the Greatest Name anyway. And then there is its supplication. Again, not its names; there is its supplication. There is the Greatest Name; you say it, and after it you say its supplication.

In fragments, in parts, in some verses, the names of Allah Almighty's Greatest Name occur piece by piece.

For example, they say the noble Basmala is as close as the black of a person's eye is to its white.

Which one? You can't know. There are many things in the noble Basmala. Is it Rahman? Is it Rahim? Bismillahirrahmanirrahim. Sir, which of our Lord's names (?)?

It occurs in other verses. I wonder which one it is there? You can't know. That is, Allah Almighty has mixed it in. He gives it only to those He loves. I mean, not to those He loves, but to those close to Allah. And it is a gift to them. What gift? He gives afflictions to some people. But to those He loves, to ward off those afflictions: "When an affliction comes to you, where you are in a tight spot, say this," He says. What is Allah's help (?) then? Yes.

now, what you've written here, let's put it to you this way: some if you engage in certain dhikrs, in some dhikrs, if you do them without counting or with a count, you get caught by jinn, and the jinn explains these to you very nicely. What does it say? "Whoever has no sheikh, his sheikh is Satan." So you too, if instead of going to someone who knows, you on your own learn these things like this, you become Satan's plaything. He takes you and carries you off.

He teaches you his knowledge the wrong way round. Don't do yourself harm.

Yes. There are no other questions. Surah Al-Mu'min, verse 34, let's explain that verse. Its footnote, the wrongly rendered one: Surah Al-Mu'min, verse 34. "And indeed, before Moses, Joseph too had brought you clear proofs. And you kept doubting the things he brought you. Finally, when he died, you said Allah will not send a prophet after him. Thus Allah leads astray those excessive doubters," it says. Why, Allah leads no one astray. That's right. If Allah led people astray, it would contradict these verses. "I am At-Tawwab, I accept repentance abundantly," He says. Isn't that so? Yes.

"Only the unbelievers despair of Allah," He says. So Allah does not (?). He waits for His servants' repentance until the last moment. But if one goes like that even at that last moment, then he goes as an unbeliever.

We read the correct one. It is correct up to the end anyway. Let's read the end. Let's read the wrong part. "Thus those excessive doubters go astray from Allah." (?), by his own wish and desire, goes astray from Allah Almighty.

I don't know what (?). That's why I hadn't written it. Can I now write it on the paper in Arabic, the supplication? Write it for me, let me see.

Write. Write it in Arabic. Because there is no computer in this anymore. Because we are (?). Let's see. Peace be upon you, sir. Can a non-Muslim do something without self-interest? For example, can he write a book? Purely for goodness, can you explain with verses? he says. I couldn't understand the question.

Peace be upon you, sir. A non-Muslim, without self-interest. What does "without self-interest" mean? You need to explain that to me. Without self-interest, that is, without receiving money or anything material in return, can he write something? Can he do a job? Can he give someone a gift? Of course he can. Why not? They too have good deeds and sins. There are seven levels of Paradise and seven levels of Hell. When a non-Muslim goes there, he too has good deeds. According to his good deeds and sins, he stays not in the deeper layer of Hell but higher up, higher still. Yes. For example, can he write a book?

He writes according to his own head. Purely for goodness, can you explain with verses? He has written in Arabic. "Shall I write letters? Shall I write, Hodja? Or shall I write the Arabic in Turkish letters?"

Write the Arabic so it can be read in Turkish letters.

Does one of them know too?

If you, can you explain with verses for goodness? I'll give you two verses here.

"Who is better in speech than the one who tells of Allah?" it says. If you are writing about Islam. About Islam. Second: "Whoever, though Allah did not say it, says 'Allah is like this,' let him prepare his place in the punishment," it says. Now write the book. There's the verse for you.

If you know, you will speak. If you know, you will write.

No, my child, these are not it. These are not it. It says "La ilaha illallahu wahdahu la sharika lah, lahu'l-mulku wa lahu'l-hamdu wa huwa ala kulli shay'in qadir," that's probably what it says. These are not the Greatest Name, my child. No. I told you, they show you many things in your dream. And they mislead you, carry you off. "Satan strikes through piety," it says. Look. Be careful. Hodja, peace be upon you. While a woman is doing work at home. "Satan strikes through piety," it says. But "for My servant who knows Me, Satan's (?)," it says. If you try to go without a hodja, toward such words, thinking they are Allah's words, if you follow Satan, you go over the cliff. He first shows these to you as right.

He shows them as if they were right. And along with these he tells you, "Say this many times." With that number you crack a code, (?) they carry you off. Yes.

Now. La ilaha illallahu wahdahu la sharika lah, lahu'l-mulku wa lahu'l-hamdu wa huwa ala kulli shay'in qadir. There is nothing wrong in this. The more a person says this, the more his rank rises, it says. He earns reward, it says. His rank too, he earns reward, it says. Whoever says this the most on that day, it says, the one who says it most gets the most reward, it says. The others get some too, of course. But that person gets the most reward that day. Yes. Hodja, peace be upon you. While doing work at home, can a woman listen to the Quran with her head uncovered? A woman at home, among her own mahram, as long as no one else sees her, covering her head is good.

But if she doesn't cover it, she can still listen to the Quran. But she should not listen next to someone reciting the Quran. Let her listen somewhere else. I mean, let her listen in another room.

Why? Let her listen in another room.

The Prophet (peace be upon him), when he married Khadija, says, her uncle, to Waraqa, (?) her uncle: "To me Gabriel came," he says; "cover yourself," he says.

Her uncle says, "Next time Gabriel comes, when you have covered yourself, uncover your head and ask whether Gabriel is still there," he says. "If he has gone, (?) cover your head; now what does he do? He has come," (?) Gabriel does the same thing. When the Prophet, while speaking with Gabriel, uncovered his head, Gabriel (peace be upon him) leaves; he covers it, he comes back easily. "What are you doing there?" he says. An angel does not come to where a woman's hair is uncovered. That's why, where the Quran is recited, heads are covered. It is listened to well there. (?) with her head uncovered, she can listen to the Quran in another room.

If she herself wants to listen too, three, five minutes, ten minutes, half an hour, whatever, let her cover her head, sit there and listen. That's the real point.

Someone Yes, is writing too.

"Can this one do something without self-interest? For example, can he write a book?" he says. We explained that. "Hodja, not in my dream. My mother has someone she talks with inside her. My mother has someone she talks with inside her. We call him grandpa. When my mother was (?) ill, it gives wrong answers. On the evening of the day she took (?), when she tried to talk, Satan came and said, 'Leave these religious matters,' he said. If it were bad, as you say, wouldn't it give the right answer on the evening of the day she took (?) too?" he says. "On the evening of the day she took (?) too, when she tried to talk, Satan came and said, 'Leave these religious matters,' he said." Your mother has already become close friends with it.

They talk together. There are even those who marry. Those who marry.

In the end it says, "Now leave this religion business." You know how a non-Muslim woman marries a Muslim man, or a woman marries a non-Muslim man, a Muslim woman marries. What happens? They don't want Islam from each other. "Now leave this religion," it says. Right? They've become friends now.

"Wouldn't it give the right answer?" It doesn't give the right answer anyway.

It gives a wrong answer. Well, it gave you a wrong answer too. Yes.

This is how they lead people after them. They've already become friends.

Here, the wording of the wrongly rendered part: "Thus Allah leads astray those excessive doubters." The correct one: "Thus those excessive doubters go astray from Allah."

Our Lord, in the world, using His own will over people, leads no one astray. Our Lord invites all His servants to Himself. The Quran He sent as a mercy to the worlds. When our Lord and people made the covenant at Qalu Bala, they had their destinies written for themselves. In that case, those who denied our Lord at Qalu Bala will surely continue to deny in the world as well, because their wishes and desires became their destiny, and so that they would live this destiny, in return for their wishes and desires, characters were given to them.

And so when people come into the world, in the deeds they do with these characters wish and desire they feel, and our Lord gives them reward (?); a person earns reward or sin through the actual deeds he has done. So in worldly life our Lord never interferes with what people do; people, through what they do, prove what kind of person they are. Then again the guest says: "No, Hodja, she didn't hear grandpa's voice, someone else's voice came. Hodja, also, when we asked that grandpa about you, he said he could say, 'He is a friend of Allah, a hodja.' 'A friend of Allah, a hodja,' he could say, he had said. If it were a jinn for me, wouldn't it speak ill of you to us (?)?" Now, if you are a girl, my child, I am older; with such (?), please, don't disrupt our thing, our lesson.

"No, if it says this, how can it be; if it says that..." Well, it was speaking from inside (?). Look, you're saying it here like this. Listen now. Listen. Now (?), we are working with these now. And here it says (?) like this. What does it say? "Hodja, (?) something is standing here." "Hodja, not a dream; my mother has someone she talks with inside her." She talks inside. With whom is she talking? Is she talking with a prophet? Is she talking with a saint? Since a spirit, once gone, will not come to the world again, with whom is she talking? She's talking with a jinn. Allah Almighty also speaks.

Through inspiration. But this doesn't resemble that. Look what it says: "We call him grandpa." Whom do you call grandpa? You call the one she talks to (?) grandpa. Can you call Allah grandpa, if it speaks through inspiration?

I mean, are you a non-Muslim? "We say Allah is three." Who exactly? "Jesus is His son. Mary is His wife." Is that what you want to say?

What else does it say here, let's see.

This part got mixed up.

What did he say, what he said... Was it deleted? What did he do? It stayed above. Did it stay above? No, he read it from here. Further down there, he probably deleted it. that grandpa's voice she didn't hear, someone else's voice came, this time yes

he deleted we are looking for those. Not here. This is to interrupt the lesson. From now on, guest, whoever you are, if you ask a proper question, I'll explain; if you ask about the verses, I'll explain. Not "my mother was talking inside, my grandpa was like this, he told me this, this happened," and so on. Look, "Peace be upon you, Hodja," he says. "In hadith 3212 (?), the Prophet (peace be upon him), to a woman suffering from epilepsy, about her illness: 'If you wish, be patient, and Paradise will be given to you,' he says. Hodja, is it more right to wait patiently against illnesses, or to seek a cure, could you explain this?" Now I'm looking. "Peace be upon you," he says.

"In hadith 3212 (?), the Prophet (peace be upon him), once, to a woman suffering from epilepsy: 'If you wish, be patient with your illness,'" he says. "'May Paradise be given to you,'" he says. Today there are unbelievers too who are patient with epilepsy. Will they enter Paradise too? Not every hadith is a hadith. (?) let me see, now (?). Look at this thing for me. Another one comes out of it. Look.

3212 is it?

3153. One moment. I'll look from here.

Did he say 3212? Yes, sir.

In fact, Ibn Abu Rahim (?) relates. Ibn Abbas (may Allah be pleased with them both) said to me, "Shall I show you a woman from the people of Paradise?" I said yes. Look, people don't tell the beginning. Do you understand? We don't tell the beginning. Even if they tell the beginning, with half words they tell it.

(?) second hadith out of two hundred.

Yes. We said hadith. What does it tell me? Look. Ibn Abbas (?) relates. Ibn Abbas (may Allah be pleased with them both) said to me, "Shall I show you a woman from the people of Paradise?" I said, "Yes, show me." So these are people of Paradise. "That black woman there," he said, "came to the Messenger of Allah and said: I have epilepsy.

When a fit comes on, my body gets uncovered. Pray to Allah for me, so that I'm freed from my illness," she said. He (peace be upon him) said: "If you wish, be patient, and Paradise will be given to you. If you wish, I'll pray to Allah to heal you." Look, he tells it half-baked, do you see? "I'll pray," he said. She said, "Then I'll be patient, but pray that my body won't get uncovered." (?) and he prayed for her in that way. This is the Prophet. "You command," He said. "You say it," He said. "Shall I turn the mountains into gold for you?" He said. This is Allah. I, not here (?), you're telling this half-baked.

From now on, your answer... I am not answering you. Because either you will tell the truth and explain everything correctly, or, if you interrupt our lesson here, you will incur Allah's wrath. Let me tell you. Here we are explaining Allah's verses.

If you have faith, listen to Allah's verses, become a person of knowledge.

"Hodja, are you cursing me?" you say. No. God forbid, we curse no one. But if you are not here to stall, you will meet exactly what I said. I'm not the one saying it to you. Allah Almighty's (?) catches you. So be careful. Say the questions correctly. Say them fully. We are not saying "Don't ask questions." Ask whatever you want. But not half-baked. Half-baked, look, the question. Let me read it now. Look at the question there. Look at the question here. "The Prophet said to a woman with epilepsy, about her illness, 'If you wish, be patient, and Paradise will be given to you.' Hodja, waiting patiently against illnesses (?)." What does the woman say?

What does the woman say? "If I pray for you," with this epilepsy, "if you are patient, if I pray, Paradise will be given to you," he says. "If you want healing," he says, "you'll attain your healing." The woman accepts epilepsy to gain Paradise. To gain Paradise. She does not get rid of her illness, because in the world it is temporary. "Only pray for me," she says, "that my body does not get uncovered." What did (?) say? A good woman. A woman who said this to the Prophet. Where is what you said here? Where is what we explained? Isn't this shameful?

"I didn't ask the hadith question," he says.

everything is ablaze, ablaze, burning with immorality. Allah, the Book, the Prophet, everyone has turned their back and is going, by their own minds inventing religion, their own lives, their indecency, including adultery, indecency and adultery, immorality, fraud, grudges against each other, they have taken them and gone. Among people who, if you ask them, say "I am a Muslim," there is no one telling the truth at all. No one tells the truth. If here we are correcting the wrongly rendered verses, if we are telling the truth, listen, come on, listen a little. Yes.

Surah Al-Mu'min, verse 35 (?). "Those who dispute about Allah's verses without any proof having come to them are met, both with Allah and with the believers, with great hatred." Correct. Correct. The man speaks by his own reasoning. Look what it says: "without any proof having come to them." But it's wrong. At the end of the wrong part. Those who dispute about Allah's verses, by their own reasoning, with superstitions, trying to spread falsehood over the truth, are met with great hatred both with Allah and with the believers. Because the believers know that he (?) wrong and denies the truth. That's why they meet him with hatred.

"Thus Allah seals the heart of every arrogant tyrant," it says. Allah seals no one's heart. It is the person himself who has his heart sealed. The wrong part here is this. A person has his own heart sealed himself.

Our Lord seals no one's heart. But every person who made the covenant with our Lord at Qalu Bala, when he denies our Lord, himself has our Lord seal his heart. Our Lord says in the verse, "They are lying unbelievers." This means: although they know there is a Lord who created them, and although our Lord told them, "I am your Lord, I created you," because the Lord they expected, expected in their own imaginations, did not appear, they continued to deny. In the verse my Lord says, "Let not what they say grieve you; they betrayed Me before as well." So if each person's own wish became his destiny, our Lord seals no one's heart; people cannot betray our Lord by their denial; their own hearts they themselves have sealed by Allah Almighty.

"Seal it as much as You like, I don't know You as Lord," he says. "Well, if you don't know Me, then I," He says, "write your destiny so that you won't know," He says. And this is what sealing hearts means. Otherwise there is no seal on the heart saying "he won't know Me." It is an expression used in a figurative sense. Khatamallahu ala qulubihim wa ala sam'ihim wa ala absarihim ghishawatun wa lahum adhabun azim. "There is a veil over their eyes, a (?) in their ears, and their hearts are sealed (?). For them there is a painful punishment."

Surah Al-Mu'min, verse 37: "the ways of the heavens, that I may reach them and see the god of Moses." Who says this? Pharaoh says it. Haman. To Haman. To Haman. "The god of Moses is in the sky," he says. "Build me a stairway, so that up in the sky, on its ways, I may see the god of Moses," he says. "I will see the god of Moses. Indeed, I think he is a liar," he said. "Thus Pharaoh's evil deed was made to appear attractive to him. And he was turned away from the path. Pharaoh's plot came to nothing."

Now, the wrongly rendered part (?) was like this. "Thus Pharaoh's evil deed was made to appear attractive. And he was turned away from the path." This is the wrongly rendered part. "Pharaoh's plot came to nothing." The correct one: "Thus Pharaoh saw the evil deed he did as attractive." Not "was made to appear attractive." He saw it as attractive and thus went astray from the path. They rendered Pharaoh's plot as completely empty (?). Yes. They rendered the verses wrongly. Over these years people have been ruled by superstitions and have got into dead ends. Dead ends. People have faith. With their faith, when they see the Turkish wording of those who rendered the verses as superstition, people go astray.

I mean, they get into a dead end. And in this situation, those who rendered these verses like this, from Allah's burden of responsibility, how will they ever be saved? If you don't know, don't write. Don't say it.

In the past, emirs used to explain with verses and hadiths, the emirs. One of the (?), a learned person, comes to the learned emir and says, "This verse you explained is not like that. I heard it like this from so-and-so. This verse is linked with that verse; the meaning corresponding to it is this," he says. The emir looks: "Yes, shall I explain it wrongly now?" He starts to explain what is correct. Even though we tell people that these verses were rendered wrongly, with verses, hammering it into their heads, position, rank, fame, renown, pride, arrogance, self-aggrandisement, worldly desire have taken over, and they try to throw falsehood over the truth.

And as long as he throws falsehood over the truth, people come to this (?), and you are responsible for these too. This world is temporary. O people, do not be deceived by this world. Just as the past has passed and been forgotten, so the future too will be forgotten, and finally you will be called to account in the presence of the Truth. There, "alas" is of no use.

Open Surah As-Sajdah, verse 12, will you? look what it says we came, we saw; is there a return to the world again, it says, give it to me come, those sinners, hanging their heads before their Lord: "Our Lord, we have seen, we have heard; now send us back to the world and let us do good deeds; now we firmly believe," the time they will say this, if only you could see it. By then it is too late. A person has no chance to come to the world again and prove himself. If you ask me, "Please, Hodja, if Allah sent him once more, the man would mend his ways," if you say that: in the earlier barzakh he had his characters set to work for himself.

If an unbeliever, an unbeliever; if a Muslim, a Muslim; if an idolater, an idolater.

He, even if he came to the world a thousand times, a hundred thousand times, would do the same deeds. So, since people's covenants and destinies will not change again, even if you sent that person to the world not once but a thousand more times, he would do the same deeds. So, if here we tell people that this world is the likeness and shadow of the Hereafter, and that in this world people are not permanent, all are guests; when one day you drink the sherbet of death and pass on to the Hereafter, when you face the reality and say, "My Lord, send me back once more," Allah Almighty, according to the verse "I do not call anyone to account for what I have not made known," has written it all out, made it all known to people; since there is no return to the world again, "Today," He says, "you will answer for the accounts you made in the world." Without anyone being wronged, everyone will be given in full, as the return of what they earned (?), so it is. So when we depart from this world, "alas" is of no use.

Our life is a treasure, our time is a treasure, our lifespan is a treasure, the treasure of the Hereafter. Prepare accordingly. Don't envy people burning ablaze outside. Seeing women undress and walk around stark naked, don't, with your carnal feelings, fall into the mood of committing zina. Keep your manly honour alive. If need be, even if you don't warn them... you can't anyway. You would immediately be sentenced to punishment. At least don't turn and look. There is no harm in looking once. It is eye-catching. The second time you will turn your head away. So that you may live Islam.

What does it say? Surah Al-Mu'min, 37: "I will reach the ways of the heavens and the god of Moses I will see. Indeed, I think he is a liar," he said. "Thus Pharaoh's evil deed was made to appear attractive to him," it says. Who would show it to Pharaoh? It's Pharaoh himself anyway. Who would show Pharaoh something attractive? Pharaoh is stating his own command here. So the deed he did appeared attractive to him. Our Lord makes no evil deed appear attractive to anyone and leads no one astray from His path. When we made the covenant with our Lord at Qalu Bala, every person had his own wish written for himself as destiny; these worlds were programmed; our Lord no longer interferes in what people do; He neither makes evil appear attractive to them nor leads people astray.

But when people set traps outside their destinies, our Lord breaks their traps and puts them into their destinies. This is what the verse means: "They set a trap, and I set a trap. But I am the best of those who set traps," He says. What does this mean? It is putting people into their own destinies. Allah does not set traps for people. He breaks a person's trap and puts him into his own destiny.

Surah Al-Mu'min, verse 63: "Thus those who stubbornly deny Allah's verses are turned away from the truth," it says.

Like this, no one can turn anyone away from the truth.

Now you come and turn me away from the truth. You can't. I'd give my life, I won't turn. Because this world is a temporary world. So, if everyone will be called to account for the deeds they themselves did, that verse is not "are turned away"; truly, this is how they turn away. People turn away by their own will. Yes. "Oh, I am suffering torment. They torture me to make me renounce with my tongue. What should I do?" if you say, Allah Almighty says to a person in this state: "Deny with your tongue, affirm with your heart." This does not mean turning away either.

To protect the trust He has given you, deny with your tongue and affirm with your heart Allah.

This verse has been rendered wrongly from the very start. Our Lord does not turn anyone, not even one who stubbornly denies the verses, away from the truth. No one can change anyone's destiny either. It is not even possible for a person to change his own destiny. When those who stubbornly turn from the truth repent, our Lord forgives such people too. Because our Lord is At-Tawwab, the one who abundantly accepts repentance. In that case, on the contrary, our Lord accepts people's repentance until the soul reaches the throat. People, Surah Al-A'raf, verse 172, because they do not know that verse and cannot grasp its meanings, in the Quran have rendered many verses according to their own minds.

That's why, Surah Al-A'raf, verse 172: when one reads the footnote of that verse, the meanings of such verses will be understood better. In this book we wrote the footnote of verse 172. If a person reads it here, reads it well: why did we come to the world? Why did Allah create us? What does He want from us? It is all written there.

Let's open Surah Al-Mu'min, verse 67 too. Let's end our lesson here. "It is He who created you from dust, then from a sperm drop, then from a clinging clot, a fertilised egg, then brings you out as a baby, then lets you reach an age of strength, and then grow old, and among you are some who die before that, and so that you reach an appointed time, He keeps you alive. Perhaps you will reflect." How nicely he writes, writes. This man comes at the end and at once: "Perhaps you will reflect." Allah is saying it. Allah does not use the word "perhaps." We explained the word "perhaps" earlier.

"I don't know you. Because I don't know you, I test you. If you are good, I say this man is something good. If you are bad, you were bad anyway. Off you go," I say. Does the word "perhaps" befit Allah this way? Do you set Allah before you and make Him speak like a human, like a human's thinking? Because He doesn't know the unseen, you talk like this. Here the word "la'alla" occurs. "So that." "So that." I mean, within a people there are those who are Muslim and yet live kufr. It is the opportunity of a span of time He has given them. Allah Almighty: "There is not a single living being to come until the Day of Judgement whose doings We do not know," He says.

Well now, according to this verse, how do you use the word "perhaps" here for Allah Almighty?

That is how they turned the verses into superstitions.

If they had rendered the verses in their full meaning, if, instead of "Allah, whom He wills, to Paradise," they had said "whoever wills, to Paradise, and whoever wills, to Hell,"

if, instead of saying "Allah created Hell for many of the humans and jinn," they had said "Hell was created for the sinners among people," if in many verses they had not skipped over people and blamed Allah, the people living in this environment in this way would not, in this state, undress. Part of the burden of this is on the heads of those at the top. On their failing to tell the truth.

The wrongly rendered part in this verse is this: "Perhaps you will reflect." The correct one: "so that within your lifetime you may reflect. So that within your lifetime you may reflect." Since the wrongly rendered places in the Quran were rendered wrongly in the same way, they occur repeatedly. Since they were rendered wrongly, we too put the text we wrote under some verses repeatedly. We put the same verses elsewhere. Now we write: those rendering the verses, constantly attributing qualities to our Lord, the same verses they have repeated in the same way. We too, out of repetition, under the (?) put the footnotes of the verses we did earlier as a repetition.

Our Lord, when forgiving the sins or the lives of (?), the words "perhaps" or "maybe" does not use.

He does not use the word "maybe" (?). "Perhaps" would mean: unaware of the future, He would assess people according to their states, and even if one had become a hypocrite, looking at his state (?), He would test people and decide accordingly. Whereas here the word "so that" must be used. The word "so that" is a demonstrative pronoun. Because our Lord knows those within a people who will become Muslim, to these people a span of time is given as an opportunity. The meaning of the word "perhaps," "maybe" or "it may be" is: "I'll look at your state; if you become good, I'll bring you to salvation or relief." Whereas our Lord, after the address "Alastu bi-Rabbikum," made the covenant with people, and their wishes and desires were written for them as destiny.

And these worlds were programmed until the Day of Judgement. In that case, in place of the word "perhaps" or "maybe" (?), the demonstrative pronoun, which points to those within a people who will turn to Islam, and within a span of time given to them, the word "so that" must be used. That's why our Lord does not use the words "perhaps," "maybe" or "it may be." Our Lord (?) the words "perhaps," "maybe" or "it may be." We are ending our lesson here. We left off at Surah Al-Mu'min, verse 69. Page 337. Sir, stay well. Be entrusted to Allah. Lillahi Teala. Al-Fatiha.

Amin.