Talk of 23 July 2024

Like this, let's move it up.

Now let's take it from here, like this. Let's do one. Okay. Let's also move this part to the door.

There are questions.

A guest asks, he says: in hadith 7187, the noble hadith,

let's start from there. Can you bring my phone? The questions are ready, the questions are coming one after another right away. Let them come. From the hadiths, number 7187. Hadith, sir, aleyhis... 19 7053, 7143 170, 185, 187. What does it say here? Yes, let's read the (?) and then after that.

It keeps doing something. 7187. In the hadith: "the public service that will hinder your righteous deeds," what does "service" mean, he asks. Could you explain it? May Allah be pleased with you, he says. Now first let's read hadith 7187 and see what it says. Anas ibn Malik (may Allah be pleased with him) narrates. The Prophet said: before these six things, to the hereafter look. Hasten to do good deeds, he says. He says it beautifully. If we do good deeds for Allah, because we fear Allah, because we do what Allah says, we will of course rise. Allah will raise our spiritual rank.

The sun rising from where it sets, he says. This is the onset of the Last Day. The world turning back on itself. The sun rising, turned backwards, from where it sets. Rising, that is. The Smoke (Dukhan). That is, a time when the sky is covered by that cloud, he says. Dabbat al-Ard. A creature coming out of the earth. The Dajjal, the death specific to each one of you, and the one that will hinder your righteous deeds, he says. Public service. How will that be? Here: no one can hinder anyone's deeds. But they have written it this way. This part needs to be explained this way. To hinder your righteous deeds, they will do all they can.

That is how they do it. But within his own will, if a person's faith is weak, he says: really, reluctantly, what this one says is right, and he turns to traits Allah does not want. But if his faith is good and strong: maybe some of what this man says is contrary, contrary to Allah's command too. What does he do? He wants to hinder my righteous deeds, he will say, and he will do that deed. Here a word has been explained wrongly like that. But it is all true. The public service that will hinder your righteous deeds, it says. Public service here: the public service that will hinder your righteous deeds.

And here, in public services too, some bans on religion are brought in. For example, earlier they closed the mosques, made them (?), and did not let the call to prayer be recited, then they changed it into Turkish. They had some religious matters banned. For example, they made girls uncover their heads while studying, by force. Righteous deeds like this they wanted to hinder, but people of strong faith paid no attention to them. Public service means, he asks; hindering the public. What does public service mean, he asks. Public service: for example, in some places in the past; not all of them like this, of course. Their beginning already describes the signs of the Last Day.

At the beginning it should be written as the herald of the signs of the Last Day. Because the sun rising from the west: these are signs of the Last Day. Smoke covering the sky: these are all signs of the Last Day. So here, in government offices, laws will be passed that hinder the deeds of those living Islam. You cannot come here like this, go away, he will say. For example: uncover your head and then come, he will say. Which also appears in other forms. For example he says: graduates of the Imam Hatip school cannot enter these places. They cannot work here. Didn't they? They said it. They did not let them into some places.

Like this. So it is appearing already. The Last Day has drawn near anyway. These are signs of the Last Day.

The guest has another question. In hadith no. 3212, the Prophet (peace be upon him), to a woman who had epilepsy, says about her illness: "(?) be patient, Paradise (?) to you." Hodja, is it to wait with patience against illnesses? Is that more right, or to seek a cure? Could you explain this? Yes, now, there are two kinds of treatment. Allah Almighty says first: to the doctor; you will go to the doctor. Because that doctor has studied the human body, and by giving medicine for some illnesses he brings you back to your health. If it goes beyond medicine and you fall into a helpless state the doctor cannot handle, then there is praying to Allah. That is the second form of treatment.

(?) you pray. For example, as Job (peace be upon him) lay for forty years without asking Allah for healing, and at the very end asked our Lord for his healing and found it, after lying forty years. Remember what his wife says? You are a prophet. Say it, so He heals you. And what does he say? Doesn't my Lord know my state? In the end, when he is helpless, Allah Almighty says: strike the ground with your foot. Water comes out from there. Wash in it, He says. Wash, He says. He is freed from the illness. And like this there are two ways of treatment. But if a person's life is to end, Allah Almighty says in the verse too: not an hour forward nor an hour back.

In that case, waiting with patience against illnesses is better, he says. Now, in an illness that cannot be treated, being patient is good. Some say it is an atonement for sins. That is right. Because Allah Almighty has given the body as a trust. If we use this entrusted body by Allah's command, and in this way, according to the verse "We test you with some of your lives and some of your wealth," according to this verse, if He has let some shortcomings appear in the body He gave you, and you patiently say, "My Lord does not put on my back a load I cannot bear," and are patient, your rank rises. It becomes atonement for your sins and raises your rank in the hereafter.

But if you rebel, you prove what kind of person you are. Either way, in both ways, a person; according to the verse "Did you think you would learn without proving what kind of person you are?", being patient is of course good above all. Now here there is another question.

He says: Hodja, peace be upon you, Hodja, first of all I kiss your hands. Hodja, since I started listening to your talks, not only religious truths, but I have also begun to learn the realities about our ancestors as well. About our own forefathers I understood that there were deliberately many (?). Both as our teacher and as one of our elders, to have correct knowledge about our ancestors, with your permission, I would like to ask a question. After listening to you, that the views of Atatürk and Abdülhamid, in many points, even if by different methods, served the same aim: I came to this thought.

Do you think this thought of mine is right? I came across a few nice writings Atatürk and Abdülhamid Han made to each other. Since I wonder whether Atatürk and Abdülhamid Han, for this homeland and this nation of ours, were within a common system, I wanted to ask you. If you would like to give an answer on this subject, I would be very happy. I kiss your hand. These are in the past; about people who were entrusted, if they did good works, we pray for them. For example, Abdülhamid, seeing a gem in Atatürk, appoints him commander. And to save the homeland, the two struggle hand in hand, side by side.

For example, he gives Atatürk the keys to some weapon things. He gives the keys of the (?). He gives him a ship. By coming to Samsun, from there to Sivas, from there to Anatolia, he starts the national struggle. Now these provide us a benefit like this: for taking lessons from the examples they set, it provides a benefit. But what will develop us most are the verses and hadiths. If we know them, then how our forefathers in the past struggled for this homeland, how they sacrificed their lives along with people, these also become an example for us. Not always boasting about our forefathers, but walking in their way makes the station of martyrdom honourable for us.

And by taking examples from our past, we keep our religious culture alive. What we will need most is to keep the light our Lord has held before us always shining. If we move away from the light, we sink into darkness. That is, if we move away from Allah's commands, however much we boast about our forefathers, one day we will abandon them too. That is why, if there is anyone to boast about, Allah Almighty says, it is Me. If there is anyone to be loved most, it is Me. If there is anyone to be feared most, it is Me. Why do you come to Hajj and pray two rak'ahs at the Station of Abraham, and do the tawaf of Hajj, that is, circle the House, and after doing the sa'y between Safa and Marwa, He says: your mothers and fathers, do not boast of them anymore as you used to, He says.

What does this mean? It is this: boasting of your mother, your father, your forefathers did not benefit you. Because it is not they who will save you, it is Me, He says. You knew this and came to Me, He says. From now on, He says, do not boast of them, boast of Me, He says. How beautiful.

Not that we should not learn about them; we will learn about them. Taking on their good traits, we too, like them, will show loyalty to our homeland and our nation and act according to the hadith "Love of the homeland is part of faith." Yes.

Let's see, what else does it say here?

Peace be upon you, Hodja. Praise be to Allah. On Allah's path I have reached a true perfect guide (murshid-i kamil) who will guide me in the light of the verses and hadiths. Hodja, my question may be ignorant, but I want to ask it. What is the way for a student to benefit best from his perfect guide? I kiss your hands, he says.

A person first needs good manners and etiquette. A person whose manners and etiquette are in place, whose respect and reverence are in place, expresses his duty in the best way, not only toward his teacher but toward his religion as well. For example, Allah Almighty says in His word: First to Me, then (?) to your mother and father, He says. What does this mean? Know your elder as great; to him, first knowing Me as great, knowing Me as great, to Me, then (?) to your mother and father. So if his teacher is in the position of his elder and father, first with manners and etiquette and respect he must submit to him.

After that, to advance on the path his teacher has shown. Yes. Peace be upon you, sir. On page 337, Surah Al-Mu'min, verse 62, we left off at the footnote of the verse. I kiss your hands, he says. Al-Mu'min 67. Okay. We have come here. Sir, Yusuf says, Hodja: Peace be upon you. Hodja, "I am as My servant thinks of Me. However he knows Me, so I treat him." I heard a hadith like that. Is this hadith right? If it is right, (?) Now, Hodja, "I am as My servant thinks of Me," it says. That is right. However the servant thinks of Allah Almighty; since Allah Almighty is beyond any fixed form, that is, since He constantly changes form, however he imagines Me, I am that, He says. He manifests in that way.

For example, He manifested to Moses in the form of fire. That is what he thought, and that is how He manifested. And since He will not be seen in this world anyway, that is, in a hidden realm, Allah Almighty did not appear with His essence; He appeared in the form of fire. Sir, what else does it say here? "However you know Me, so I treat you." "However you know Me," it says. This part is wrong. Saying "However you know Me, so I treat you" does not befit Allah. For example, today even idol worshippers, although they associate partners with Allah, He does not treat them that way. Generally, just the same, according to the verse "My mercy has surpassed My wrath" toward people, however He treats people, He treats them the same way in this world.

With their conduct and actions they will prove to themselves what kind of people they are. Allah does not stoop to people's level and say, "You were this, so I did this to you." That does not befit Allah. That is why whatever Allah gives His servants, the believing men and believing women, that is, the Muslim, He gives the same to the unbeliever. In this world He gives everything equally. For example, He says to you: I have even shared out the world equally, He says. The world. Some have oil. Some have natural gas. Some have gold. Some have other minerals. There is natural gas. Sir, every place separately; no one will be able to say: You gave him that treasure.

You gave that nation, in that homeland, that treasure. He will not be able to say: You gave me this. He has shared out in common the minerals that serve them, enough for each, in the world. For example, Saudi Arabia is desert. Nothing (?) there, nothing grows at all. There is nothing there but dates. He gave oil there too, so they get oil. Oil wealth. That is, no one can attribute qualities to Allah. That is why saying "However he knows Me, so I treat him" does not befit Allah. This part is fabricated. The other is right. Allah is (?) of people. That is, even when He manifests, to a person: old, young, aged, bearded, beardless, all sorts of forms He takes, manifests and passes. Passes before him.

He passes like this without disappearing at all. He changes form. Satan too manifests to a person like this to mislead him. But he sinks into a darkness and comes out again. He sinks into a darkness and comes out again. This is Satan.

Now Surah Al-Mu'min, 69, verse; we left off at verse 67, he says. Let's do that. Let's open it.

We have come to 67 to 69.

If there are places in what I explain that you do not understand, you can ask again. We are reading in the footnote the part explained wrongly. Surah Al-Mu'min, verse 67: "It is He who created you from dust, then from a drop of semen, then from a clinging clot, a fertilised egg, then brings you out as a baby, then lets you reach your age of full strength, then grow old, and some of you die before that, and so that you reach an appointed time, He lets you live like that. It is hoped that you will reflect," it says. That is what it says here. It is all right. At the end, when it says "it is hoped that you will reflect," the words "it is hoped" do not befit Allah Almighty.

As we always say, when one says "it is hoped," he does not know what the person will do in the future. He does not know. And he will look at his state and condition. This one obeyed Me nicely, he will say. And he will raise his rank accordingly. Whereas this is how Allah's attributes are. In Surah Al-A'raf, verse 172, what does Allah Almighty say? Look, Bismillahirrahmanirrahim. "From the children of Adam, from their offspring, with those to come, We made a covenant, and We said: We are your Lord." Our Lord, who knows what state people are in, what they will live through from birth to death, and the secrets of their hearts, has placed their characters in them.

There is not a single living being to come until the Last Day whose doings We do not know. According to the verse, the words "it is hoped" contradict this. So what will we say here? "So that": that is, within a people, Allah Almighty, people living in unbelief and then, living in unbelief, will return to their Lord, will live Islam; since He knows this, for them, "so that," here: you reflect, it says. So that you reflect. Yes. So that you reflect within your lifetime. That is, you return to the truth. We said the part explained wrongly in this verse is this: "It is hoped that you will reflect." The right one: "so that you reflect within your lifetime." Since the parts explained wrongly in the Quran are explained wrongly in the same way, they have been explained repeatedly.

We too, the text we wrote under some verses for those who explained them wrongly, we put repeatedly, we say. I don't know if there is a need to read it. I have explained it already. But if you like, let's read it. Let's read the same things. Because by constantly explaining things over and over, people don't understand the first time, don't understand the second, don't understand the third, but the fourth time they try to understand. That is why there is benefit in reading it too. When explaining the verses, they constantly attributed qualities to our Lord, repeating the same verses in the same way in their explanations.

So under the repeated verses we again put the footnotes of the verses we wrote earlier. When our Lord forgives the sins or the lives of peoples, He does not use the words "it is hoped," "perhaps," "such that," or "it may be that." The words "it is hoped": saying "it is hoped" means, according to the state of people unaware of the future, he will assess them, and if the reward is a reward, without knowing his state, he will test people and decide accordingly.

Saying "it is hoped" means, according to the state of people unaware of the future, he will assess them, and even if one is a hypocrite, without knowing his state, he will test people and decide accordingly. Whereas here the words "so that" must be used. The words "so that" are a demonstrative pronoun. Since our Lord knows who within a people will become Muslim, it is giving these people the opportunity of a span of time. That is, within that time, at the address "Am I not your Lord?" (Alastu bi-Rabbikum), this person is obedient to his Lord, but We sent him among a non-Muslim people. So that a non-Muslim there does not say, "If You had created me in a Muslim land too, I would have become Muslim there," among those non-Muslims, a person who earlier gave Allah a good covenant finds Islam among the non-Muslims, and when he turns to Islam He shows him to that one as an example.

The meaning of the words "it is hoped," "perhaps" or "it may be that" is: I will look at your state; if you are good, I will bring you to salvation or relief. Whereas our Lord, after the address "Am I not your Lord?", made a covenant with people, and their wishes and desires were written for them as destiny. And these worlds were programmed until the Last Day. In that case, instead of the words "it is hoped" or "perhaps," the demonstrative pronoun, pointing to those within a people who will turn to Islam, and within the span of time given to them, the words "so that" must be used. That is why our Lord does not use the words "it is hoped," "perhaps" or "it may be that." The words "it is hoped," "perhaps" or "it may be that" attribute qualities to our Lord.

Surah Al-Mu'min, verse 69, wrongly (?), we read its (?). "Have you not seen those who dispute about Allah's verses? How they are turned away?

They do not come near to affirming it," it says.

Here, at first glance, people cannot understand this. That is, they have changed this at such fine points that they always attributed qualities to Allah. "Have you not seen those who dispute about Allah's verses? How they are turned away? They do not come near to affirming it." Whereas the right form of the verse is this: "Have you not seen those who dispute about Allah's verses? How they turn away?" Now here "they are turned away" is one thing, "they turn away" is another. When it says "they are turned away," it touches on the person's destiny, and the person does not accept his destiny, or else he is turned away.

That is, he goes outside his destiny. Whereas when it says "they turn away," it is his own act, his own doing, denying Allah Almighty, and that denial being confirmed in this world. When it says "turns away," "they turn away." "Have you not seen those who dispute about Allah's verses? How they turn away?"

The meaning of this verse is very deep, but we explained it plainly. For example, that person who disputes about Allah's verses, from the start not using his mind, is in the state of the person addressed by the verse that says "like four-legged beasts roaming the earth."

Against the word of Allah, who created these worlds from nothing, who created this universe with knowledge, who also created him from nothing; that against our Lord's knowledge, with that small mind of his, he sets out to argue with Allah's verses. What does this resemble?

It allows no comparison, but let's say it lightly. An ox is climbing up a slope. A mosquito lands on the ox's horn. After the ox finishes the slope, the mosquito says to the ox: I was a burden on you, forgive me. And the ox says to it: You are so light, I did not even feel you land, he says. Although man is not even in a position to be compared with Allah, this fool argues about Allah's verses. That is a separate meaning. The one here is a separate meaning too. "How they are turned away," it says. Whereas here, since no one can change his destiny, they are not turned away. They turn away. They themselves turn away from Allah's command, from His verses.

We said the part explained wrongly here is this: "How they are turned away? They do not come near to affirming it." The right one is: "How they turn away?" His own wishes and desires; when it says "turned away," he comes under the influence of someone else, goes outside his destiny and is turned away. That is, these are not possible. Like this; because destiny does not change. People who made a covenant with our Lord at the address "Am I not your Lord?" had their own wishes written for them as destiny. No person can go outside this destiny nor change it. In that case, no one can turn anyone from religion, nor make them deny the verses.

Man has come to this world to prove to himself what kind of person he is. By living their own destinies, these people prove to themselves what kind of people they are. In that case, even if someone forces another to deny the religion and the verses, they cannot take them outside their destiny. Because man cannot go outside his destiny. If there is denial in his destiny, one word is enough for him to leave his religion. Because a person will return to his origin and his covenant. Yes.

In Surah Al-Mu'min, verse 74 too, there is an error in the footnote. "Where are those other than Allah?" it will be said. They will say: "They have all left us and gone. Rather, we were not worshipping anything before," they will say. "This is how Allah leads the unbelievers astray."

Allah leads no one astray. What does "led astray" mean? He takes revenge on you, gets angry with you, makes you go astray. And to that person He would have done injustice. To give an example: suppose I have committed a light offence. Suppose I go before the judge. And suppose the judge has a grudge against me. Suppose he inflates that light offence more and more. Beyond my offence, with more charges, confusing me, he sends me to (?), or increases my sentence. It would come to that. Whereas Allah always judges with justice, watching over His servants.

Whereas the right one is this. They will say further; let's read this from the beginning. "Where are those other than Allah?" it will be said. They will say: "They have all left us and gone. Rather, we were not worshipping anything before." Now this too is a wrong, a lying word. Not wrong, rather a lying word. We will say that too. They will say: this is how the unbelievers go astray before Allah. We will say: before Allah.

Yes. If people in the hereafter had affirmed Allah Almighty, saying "Yes, my Lord, it is You," Hell would be abolished. Because Allah's mercy has surpassed His wrath. They are lying. That is: You; I have recognised You. Now I have recognised You as my Lord. Forgive me. If he had said this from the heart, Allah would forgive it. Because look what our Lord says in the verse: If only they had known Me here, He says in the verse. If only they had known Me there, before, He says. If only they had known before. The verse corresponds to the same thing. Whether they know before or know there, both correspond to the same thing.

Because if he had known before, he would have come as a Muslim and Hell would have been abolished. As for knowing here, he will not be able to know. Because his destiny was written before. And since he will not be able to know there either, he is lying here. Remember, in Hell they will say to Malik: Tell your Lord to lighten the punishment on us a little. He cannot say it to our Lord. Because if he said it to our Lord, if he had truly obeyed his Lord, Allah Almighty would forgive him from there. Like whom? Muslims who were guilty and went as Muslims will go to Hell. But in Hell (?) will say to the Muslim: You were a Muslim.

Why did you come here? There he will say: I was no different from you; whatever you did, maybe I did even more than you. My Lord gave me even too little of this punishment, he will say. Hearing these words, Allah Almighty will say to His servant: O My servant, your faith has become perfect, come out of there, He will say. He will take him out of there. So if they there said, "My Lord, forgive us," consciously, there is no sin Allah Almighty would not forgive. According to this verse, He would forgive them from there. But characters are written such that if this man is poison, if he is poison and says "I am a cure," do not believe him, because this is poison.

That is why Allah, since He knows the secrets of hearts, does not give value to such words of theirs anyway.

The part explained wrongly in this verse is this: "This is how Allah leads the unbelievers astray." The right one: "This is how the unbelievers go astray before Allah." That is, here going astray has been put mildly; that is, lies are told. This is how lies are told before Allah. When explaining the verses, they always explain them by blaming our Lord. In worldly life our Lord neither leads anyone astray nor interferes in their affairs. Since every soul will bear the consequence of what it did, since, without any soul being wronged, what everyone earns is the return of his own two hands, in that case our Lord neither leads anyone astray nor changes people's destinies.

When our Lord made the covenant with people, He wrote people's destinies in proportion to their own wishes, and sent them to the world to prove to themselves what kind of people they are. For this reason, by explaining the verses wrongly, people accuse our Lord of (?). The right way to explain the verse: "This is how the unbelievers go astray before Allah," that is, they lie. Fussilat, Surah, verse 19, has been explained wrongly: "The enemies of Allah, on the day they are gathered to be driven to the Fire, are all brought together." Here Allah Almighty is set opposite like you and me. Allah becomes an enemy to His creatures.

Look what it says: "the enemies of Allah."

Yes.

This word can carry both meanings. When it says "Allah's enemies," those Allah is an enemy to. When it says "Allah's enemies," meaning the people, it means these are enemies of Allah. But here the meaning is that Allah is an enemy to people. "Allah's enemies, on the day they are gathered to be driven to the Fire, are all brought together." Whereas not "Allah's enemies" but "Allah- enemies, on the day they are gathered to be driven to the Fire, are all brought together."

When they are all brought together, Allah Almighty will call the Zabaniya (keepers of Hell). When they resist so as not to enter Hell, those Zabaniya will throw them in through the gate of Hell. This verse has been explained wrongly from the start. They say "the enemies of Allah." Our Lord is no one's enemy. Our Lord, (?) His creatures, creating them strong against Himself, so as to be an enemy to them?

But since the people He created are free in their own will, out of their arrogance and pride toward our Lord, they themselves act big before our Lord and are enemies of our Lord who created the worlds. For this reason, in the verse, our Lord addresses them as lying unbelievers. Now, to Allah Almighty: "Give me life until the end of the world"; when he asks that, Allah Almighty says to him: You are among those given respite, He says. In that case I will sit in front of Your servants who come to You. I will keep them from coming to You, he says. Allah Almighty also says this in the verse: Satan was not wrong in his guess, He says.

So what does "guess" mean? He did not say this knowingly. He guessed. Because no one can know the unseen. Satan cannot know it either. The key to the unseen is in Allah's hand. That is, he guessed. And people too: those whom this Satan guessed about and whose necks he yoked and made follow him. To abolish our Lord's true religion, they work with all their might, materially and spiritually. But with the puffs of their desires, did they think they would extinguish our Lord's light? Our Lord will keep His light going until the Last Day. For this reason the right way to explain the verse is "the enemies of Allah" (Allah-enemies).

Surah Fussilat, verse 25, has been explained wrongly. What does it say here? "We assigned to them certain companions." Now here they always blame Allah Almighty.

That is, to bad people something, or to people, devils, bad people He assigned. "You set these upon me. What do You want from me? I could not cope with them," he says. That is, they always blamed Allah. "We assigned to them certain companions, and they made whatever was before them and behind them all look adorned to them. The punishment applied to the jinn and men who came and went before them has become due for them too. Surely they are the losers." Now here there are words contradicting each other. On one hand He makes bad beings their companions. Then He threatens them with punishment. Let me look at it once more, look.

"We assigned to them certain companions, and they made whatever was before them and behind them all look adorned to them." How nice. It looked adorned. You set them upon us. Before Allah, there is nothing in our hands. You are strong. We did as You said. What was our fault? You set these upon us. "The punishment applied to the jinn and men who came and went before them has become due for them too," it says. It is all the opposite of each other. "Surely they are the losers," it says. Now look, I am reading the right one here. "They attached themselves to certain companions." Who is this? "They attached themselves to certain companions." That is, to jinn or to bad people.

Two-legged taghuts who work like Satan. A taghut is also a two-legged human. What happened now? "They attached themselves to certain companions. And those made whatever was before them and behind them all look adorned to them. The punishment applied to the jinn and men who came and went before them has become due for them too.

Surely they are the losers." In this verse too, the part explained wrongly is this: "We assigned to them certain companions, and they made whatever was before them and behind them all look adorned to them." The right one: "They attached themselves to certain companions." Allah did not set them upon them. The person attached himself by his own wish and will. "And those made whatever was before them and behind them all look adorned to them." Those who go the bad way. For example, (?) people. He takes a person: Come on, this life; can there be a life like a plant there? Come, let's have a drinking party here.

How nice. He takes him and leads him off to it. Here: tomorrow there is a concert over there. Come, let's go there. (?) he puts a temptation in his heart. Come on, this is life, he says. This is the beauty of the world, he says. He gives him every kind of temptation. Well now, did Allah set this upon him? Or did the person attach himself by his own wish? Because we came here to prove what kind of person we are. Since every act we do is by our own wish and desire, reward and sin are written for us. A person who does not know it this way, if he sets out to write a Quran like this, he puts not a single stain on man; he always blames Allah.

"They attached themselves to certain companions. And those made whatever was before them and behind them all look adorned to them." Our Lord will not change people's destinies in worldly life. Why did people come to worldly life? Those who do not know the meanings of these verses, explaining the verses according to their own minds like this, have turned our religion into superstitions. Of Surah Ta-Ha, verse 134, and Surah Al-Qasas, verse 47, unaware of their meanings too, explaining the verses as contradicting each other, they attribute deficient qualities to our Lord. Our Lord, in Surah Al-A'raf, verse 172, when He made a covenant with people, wrote everyone's wishes and desires for them as destiny.

Since these destinies will not change again, so that every person proves to himself what kind of person he is, our Lord clothed people in flesh and bone and sent them to the world. Why you were sent to the world is written in Surah Ta-Ha, 134, and Surah Al-Qasas, verse 47. If you cannot grasp the meanings of these verses, you will go on explaining the Quran's verses as contradicting each other like this.

Our Lord does not set bad companions upon anyone. When everyone made the covenant with our Lord at Qalu Bala, he came to the world to live his own wish and prove what kind of person he is. The right way to explain the verse: "They attached themselves to certain companions. And those made whatever was before them and behind them all look adorned to them." These bad companions: with the temptation Iblis gives people, these people (?) Satan (?). For those who live far from Allah's path, who carry on their lives outside the religion of Islam, these people's whims of the self make these bad ways look beautiful.

And they themselves, through the pretty glasses of this bad way, living outside Allah's command, so that they do not come to the religion of Islam. Yes.

In Surah Fussilat, verse 35, there are also parts explained wrongly. "To this, this good conduct, only the patient are brought. To this only one who has a great share of good is brought." What does it say here? "To this, this good conduct, only the patient are brought. To this only one who has a great share of good is brought," it says. Whereas: "To this, this good conduct, only the patient attain." Now there is a difference between "are brought" and "attain." When it says "are brought," it is Allah Almighty taking whomever He wants among them. But when it says "attain," it is those who do the same works rising to the same rank.

The embodiment of His justice. Yes. I read it once more. "To this, this good conduct, only the patient are brought." The patient are brought. "To this only one who has a great share of good is brought." That is, here it comes to the one who is wanted. But more correctly it is this: "To this, this good conduct, only the patient attain." The patient attain. That is, he has earned it; he will go there. When it says "are brought," there is the matter of taking whom He wants. But when it says "attain," it is that he has earned it.

"To this only one who has a great share of good attains." In this (?), the part explained wrongly is the word "are brought"; the right one is "attain." Our Lord sent people into worldly life to prove to themselves what kind of people they are. When it is said that in the good works people do in their charity and good deeds they are brought to our Lord's reward, it emerges that this person was helped and brought to the reward.

Whereas every person, with the charity and good deeds he does by his own will, attains his reward in our Lord's presence. How beautiful.

In Surah Ash-Shura, the sixth verse, there are errors. "Allah is always (?) those who take friends other than Allah. You are not a guardian over them," it says. Now what did you understand here? You understood nothing. It says the truth, doesn't it? It strikes from a very fine point anyway. Look what it says. "Allah is always watching those who take friends other than Allah. You (?) a guardian over them." Whereas: "All these worlds, and those who take friends other than Allah, Allah is always watching." "You (?) a guardian over them." It must also put "all these worlds." And you will add that those evils, and those who do them, will not go unpunished.

Here it only says: "Allah always sees those who take friends other than Allah." Although He sees them too; when it says He sees you as well, this only creates a situation concerning people. But when it says "all these worlds": all these creatures, the created, all living beings, and the non-living, all of them He governs; those who take friends other than Allah, Allah (?) (?) is watching; "and you are not a guardian over them," it says. Although this verse seems right, it needs explaining. Allah Almighty does not only watch those who take friends other than Allah. Our Lord watches over all these worlds.

Neither drowsiness nor sleep overtakes our Lord. He is (?) from these deficient attributes.

We have come to Surah Ash-Shura, verse 8. This too is a (?) place. "Had Allah willed, He would have made them a single (?)." That is right. "But He brings whom He wills into His mercy." Here there is an error. Not "whom He wills." "But Allah brings the one who wishes for Allah into His mercy." "The wrongdoer, (?), has no friend and no helper." Now that is wrong too; is there any person who does no wrong? If I say an unjust word to someone, I am a wrongdoer too. Well then, do those wrongdoing people have no friend? This part needs clarifying. Now we are saying it here anyway. "Had Allah (?), He would have made them a single nation." That is right. "But He brings (?) into His mercy." (?) He has given will into man's own hand.

Will is of two kinds. Universal will is Allah Almighty's. Partial will is man's. Now in that case, since man will be called to account for what he himself did, if here he wishes for Allah, he will rise to Allah. If he wishes for wrongdoing, he will go to wrongdoing. But if he remains in that state of wrongdoing, he can never again return to the truth. But if he repents, he returns to the truth. Now we explained this as a verse like this: "Had Allah willed, He would have made them a single (?), but He brings the one who wishes into His mercy." That is right. "The wrongdoers, while in that state, have no friend or helper." Let's keep on with wrongdoing; would he have a friend?

But if he turns back, if he repents, you say "come, friend," you (?). Yes. There is no sin Allah Almighty will not forgive. Why is there no sin He will not forgive? Because there is no other god besides Allah. Because this whole universe is what Allah created. There is no god but Him. So no one can lose hope in Allah, saying, "I am destined for Hell." And Allah Almighty says: only the unbelievers lose hope in Allah.

If the unbeliever has lost hope in Allah, then he does not come near Allah. What does this mean? Those who, according to their own minds, worship gods other than Allah. He is speaking of (?).

(?) explained wrongly (?). "But He brings whom He wills into His mercy. The wrongdoers have no friend and no helper." The right one: "But He brings the one who wishes into His mercy. The wrongdoers, while in that state, have no friend and no helper."

As for the wrongdoers, when they pass on to the hereafter in that state without repenting, they have no friend and no helper. Why? They have none. Because to people who go to the hereafter without faith; when, from people, Allah removes His mercy, from the servant He removed His mercy from, no prophet will intercede for them. Because Allah has removed His mercy from them. These are now destined for Hell forever. Because in the hereafter our Lord, removing His mercy from those destined for Hell forever, no one, including the prophets, will intercede for these people. We wrote in many verses that our Lord has no willing over people.

Since "willing" occurs repeatedly in the Quran, we too put the (?) we wrote about willing, repeatedly. That is, we put a part of it here. In this verse too we wrote that our Lord has no willing over people, that every soul made a covenant with our Lord, and that people's wishes and desires were written for them as destiny and this will not change again, and so in that case our Lord has no willing over people. As (?), in Surah Al-A'raf, 172, verse, it has been explained. There: why were we created? Where were we created? Why did He (?) with people? And although He knows what we are, why did He send us to the world?

You can get information there, we said. Here there is a question.

Let's answer the question. We are stopping at Surah (?), verse twelve. After this our lesson (?) anyway. I am also a bit unwell. I want to close early. On the page, page 341. And there is a question. Let's answer the question.

Peace be upon you, sir, he says. In this verse, (?) Surah 53:39: "Let him know that for man there is nothing but his own striving." This verse: outwardly, that a person's earnings are from his own striving; (?), that with his atom's weight of good and evil being written, Allah does not influence him, and that the person, without being wronged, only according to his own sins and rewards, will come into His presence and give account; can it mean that? There are other things too, they don't come to my mind. If you can tell us, all the better. This part, (?) Surah 53:39. Sir, let's look now, the verses are even better.

Look how beautifully it says it.

The verses.

What number does it say here? 53. Here 39. First let's look at 39.

39.

"Know that for man there is nothing but his own striving." What does this mean?

It corresponds to this verse. The verses always confirm one another. "What you earn is the return of your two hands." What does it say here? In 39: "Let him say that for man there is nothing but his own striving." That is, on a day when no one will benefit anyone, in that court, (?), without anyone being wronged, "what everyone earns is the return of his own two hands"; what that verse corresponds to. Besides, they always confirm one another. That is, here: let Ahmet give me his reward. I have no (?), sir. What everyone earns is the return of his own two hands. "Know that for man there is nothing but his own striving." But those at the station of (?) are separate.

They are taken out of this (?). Their meanings are different. Now we come to 59. To verse 53, (?).

Was it Surah An-Najm? Yes. 44, verse 53. "And the overturned cities, He did the same with them," it says.

Surah An-Najm, verse 53.

"And the overturned cities, He did the same with them." Now here Allah Almighty, the wrongdoing peoples, is trying to show us. Here the wrongdoing peoples: the people of (?), the Flood of Noah, before that Pharaoh's destruction; here He gives a single example. Now what does it say here? Let's start at 52, from 51. "Thamud, He did the same to Thamud and left nothing behind. And before that He had destroyed the people of Noah, who were most wrongdoing and most rebellious." Now we come to verse 53. "And the overturned cities, He did the same with them," it says. That is, those outside Allah's command, and from now on they will be bad examples for people to come, and since all of them are destined for Hell, since they are all together anyway.

We destroyed these as a lesson for you, He says. Let's read the next verse too; what does it say? "He brought upon them what He brought." That is, when they act outside Our command, when all of them go astray, He brought upon them what He brought. Now: "Which of your Lord's blessings will you doubt?" it says. He shows us examples. He destroyed them. Now if we explain a broad meaning here: there were nations to come after, there were prophets to come after, and those peoples, all of them they cast aside, so that in one verse He says this: Although little time passed over the peoples We destroyed, how they came to resemble their forefathers, He says, and He destroys them.

Again Allah Almighty creates peoples. Again He sends prophets. As for us, since no prophet will come again, we too have run wild, exactly taking their path, off we go. Stark naked, outside Allah's command; the Last Day is approaching us too. Little time is left. Yes. This is what the verses correspond to. Ah, sir, 53, the sura number was 53. Let's look, 53. Let's look at sura number 53. Let's look at that too; at 53, 9, that could be it too. 40, forty-three, fifty- two, fifty- three, Surah An-Najm. Sir, fifty-three was the sura number. Okay. We have explained that too. In 53, we already explained twenty-nine.

Was it twenty-nine? Yes. Let's look here. Yes, it was 39. We already explained 39. What does it say here in 39?

"Let him (?) that for man there is nothing but his own striving." We explained that with its verses too. "What everyone earns is the return of his own (?)," it says. (?) When it says "what everyone earns": in this world and in the hereafter. Why did we come to the world? Allah Almighty will not carry the world into the hereafter for us as the return of what we earned by earning the world. With the rewards He has given, our wealth, as reward in return for our wealth here, He will give in the hereafter. In the hereafter. What everyone earns is the return of his own self anyway.

"Let him say that for man there is nothing at all but his own striving," it says. His (?), his sin, his worldly striving, his striving for the hereafter as well; it tells that man will be called to account for what he himself did. That is, he will not be able to say: I did this under someone else's compulsion. He will not be able to say: someone made me do this by force. Everyone, by his own (?) and wish, the worldly and otherworldly strivings he did, will receive their return. Yes. It is already eight o'clock.

Be entrusted to Allah. Lillahi Teala'l-Tatiha.

Amen.