Talk of 3 August 2024

If there are questions, let's answer the questions.

Hodja, there are four things we haven't answered. Four, Hodja. Four; let's scroll down like this. One, two, three, four. So, sir, what exactly does "memnu" mean in Islam; is it that one? No, Hodja, there is one before that too, Hodja. He asks why there is no destruction where there is mercy, Hodja. And the one before that: sir, why is there no destruction where there is mercy, he says. Yes, yes, it starts from there.

The question says: Peace be upon you, sir. Why is there no destruction where there is mercy? Whenever I ask a question, I always think like this: I take this knowledge, but if someone else asked me this question, I could not answer. That is why. When a question is asked, as I go deeper into that question, well, when someone asks a question, that one slips away. When (?) comes, one goes away. Then go search, find the question. We said: when a question is being asked, don't write answers here. Write when the question is finished. Once I start reading this, if you ask, we lose the text here.

They couldn't set this up well; they couldn't set this up. That question was going to go under this one. But as it goes in, this part slips away. Up. Now, from where; we will read this again from here. I take it, but if someone else asked me a question, I could not answer. That is why, when I ask a question, as I go deeper into that question, so that no question is left to ask, so that no (?) remains open, I ask because I try to learn it. May Allah be pleased with you, he says.

After this first question of yours, let me answer your next question. You learn something, and when they ask you about it, you won't be able to answer it. How do I go deeper, sir; so that nothing remains open, I ask because I try to learn it, he says. Now, when you are asked, if you cannot explain it to the other person as you learned it, then it means you have not learned it. If you have learned something, to go into its depth you will first know yourself. How will you know yourself? Through the states of your self, you will reach a high station. After that, with the wisdom of the knowledge our Lord has given you, you will dive into those depths, into deep seas, and from there, in the way our Lord commands you, the way He inspires you, you will explain it.

But be content with what you are told. If they ask you questions, be content with that. Whatever you are explaining, explain it. If you cannot go further, then again, whoever you learned it from, ask him. Let him explain it to you.

It is not possible to dive suddenly into a sea and take in the knowledge of that sea. That is why, look, you are asking here: Why is there no destruction where there is mercy? Now accept this. Someone came to you and is praising you. He both praises and beats you. Come on, you both love me and, to me, you know, "I will help you, I'll tell you what, I will save you from dangers," you say. And at the same time you have grabbed my throat and are killing me. Now what happened with mercy? Punishment got mixed in. Now what does it say here, where there is mercy? Why is there no destruction where there is mercy, he says.

Mercy means loving him and giving him life. Destruction means his meeting the punishment for the crimes he committed. Now can the guilty and the innocent live together? You took the innocent and put him next to the guilty. Or you took the guilty and put him next to the innocent. Would that work? That is why those who are to meet destruction are destroyed. And those who will remain recipients of mercy are the community of the Prophet. When the Prophet came into the world, what does He say? When He says "I have sent you as a mercy to the worlds," He then lifts the destructions, the destructions. Because mercy and destruction do not stay together.

Since He sent him as a mercy, there is no destruction where there is mercy. But so that people may find life, so that they turn back from the crimes they committed, Allah gives people afflictions. Afflictions.

Our forefathers too say it so beautifully, matching this word I have said: "One who does not mend his ways with a scolding deserves a beating." Yes, that is why mercy and destruction standing together, sir, the same person's; I close it and it comes back. In the Windows App too: installing the update, updating, keeping your device on and different; now it has restarted, look, sir, it's gone. Good, if it doesn't close this.

Now, mercy and wrath staying together means the same person both loves someone and kills him. Can such a thing be, really? This is an absurd question anyway.

What else are you saying? Sir, where there is mercy. Yes. Let me see, what are you saying after this? Sir, what exactly does "memnu" mean in Islam? Memnu means forbidden, of course. For example, in Arabic "shar'i" means, a shar'i ruling means, in Turkish law. That is, this Arabic "memnu" is "yasak" in Turkish. One is an Arabic word, one is a Turkish word. There is no need for you to ask so many questions like this anymore. Ask me about the verses, the verses. I cannot kill my time here explaining your own personal opinion to you. With verses: ask a verse, ask a hadith, and we will explain it to you.

Your personal ideas; if you want to train yourself, in return for these questions, instead of you asking a single question, I will answer: first reform your self. If you reform your self, you will reach all these questions you asked.

What does it say here? How can I learn every science? There is no way for you to learn every science. You are not capable of it. No person is capable of this. Of learning every science.

How will you learn?

How will you learn your religion? Its fiqh, its creed, its theology, its hadith. How will you learn geography? How will you learn mathematics? How will you learn a doctorate? How will you learn chemistry? How will you learn physics? Come on, how can I learn every science? Come on, these are childish questions. Guest. I don't know who you are, but in my opinion you are saying these questions to muddy the lesson. I'm moving on to this one. Ask your questions properly. Sir, in the verse it says: you will not taste any death other than the death. I also know it as the verse says, but unless I heard wrongly, in the lesson it was said the Prophet (peace be upon him) will taste death twice, I heard. Could you explain, to my lady?

Ask me. Okay. Do the verses correspond to these?

Allah Almighty says: We revive you twice and cause you to die twice. What did He say? We revive you twice and cause you to die twice. Not me; I am not saying it. This is Allah Almighty's verse. Look it up, let me see which verse says "We revive you twice and cause you to die twice."

Allah Almighty; I will tell part of it. The Prophet (peace be upon him): the first death, he died in this world. He tasted death. The second time, in the hereafter, He does not revive the Prophet (peace be upon him) and call his body to account. Why not? Because all people will be called to account, and all people will be revived there a second time. And they will be called to account. Where is the Prophet's distinction? His distinction is here. Allah Almighty says: I have forgiven your past and future sins. Would the body of someone whose future sins are also forgiven rise up again in the hereafter and appear a second time before Allah Almighty?

Would that befit Allah? He has forgiven his sins. What else would He question him about? So he has tasted death once. How will he taste death a second time? This is the side people's minds cannot grasp. He will come in the guise of the Mahdi; while in the body in this world, he will taste death a second time. He too will have tasted death twice. Yes. These sciences need a bit of depth, my child, depth. You need to know the depth and the beginning, you need to know the origin, so that you can understand. Well, this is as much as we explain to you. As much as you can understand.

Yes. Surah Ash-Shura, the nineteenth verse, has been explained wrongly. What does it say? "Allah is gracious to His servants." That is right. "Allah is the friend of people," it says. In Surah Al-Baqarah, verse 257. What does it say? "Allah is the friend of the servants. He takes them out of the darkness and brings them into the light," it says. Here it says: Allah is gracious to His servants. Here He is gracious to all people. "My mercy has surpassed My wrath," He says. By His grace He gives food and drink both to those who deny Him and those who do not. "He provides for whom He wills," it says.

That cannot be. There is no such thing as Allah Almighty providing for whom He wills. Here it contradicts Allah Almighty's verse "El rızk-ı Teala." May Allah protect us. You would be denying this verse. With "El rızk-ı Teala," it says it is Allah who gives provision. Allah is the guarantor of the provision of all servants, it says. In that case, if it says Allah gives provision to whom He wills, or provides for whom He wills, then here He discriminates between servants. Sir, as in: you, stay without provision. I don't love you anyway, I just created you like that, but you live in the world as a (?), something like that. May Allah protect us.

These are all wrongly explained. And after that, it says: He is the Strong, the Mighty. If He is strong and mighty, then with His strength and might, even if what He created is an atom, He is the one who gives them their provision. We explain the right one; the right one: "Allah is gracious to His servants; to whoever of you wishes, He provides within their destinies." Within their destinies, whatever he wanted, He gives him that. What did we say earlier? In Surah Al-A'raf, verse 172, when people made the covenant with Allah Almighty, people's wishes and desires He gave them in full, in full, neither less nor more. So whoever wishes, He provides within their destinies.

He is the Strong, the Mighty. Now, the part explained wrongly in this verse is this, it says: "He provides for whom He wills." The right one: "He provides for the one who wishes, within their destinies." That is, when we say "within their destinies": when the verse is explained in Arabic, this needs to be explained. Since some words have multiple meanings, and in Turkish there is no exact equivalent of the Arabic, we say "within their destinies." Because according to the verses, if He had given more, he would say: You gave me too much and I lost my way. If He gave little, he would say: If You had given me much, I would have worshipped You too.

To remove words like these, Allah Almighty has given His servant, however much and whatever he wanted, in full. So the right one: "He provides for the one who wishes, within their destinies." However much and whatever they wanted, within their destinies. We wrote in many verses that our Lord has no willing over people. Since "willing" occurs repeatedly in the Quran, it occurs repeatedly. Constantly, everywhere, in many places. We too repeatedly write a short version of the footnote we wrote about willing. In this verse 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 a broad commentary, in Surah Al-A'raf, 172, verse, it has been explained. There: why were we created? Where were we created? Why did He make a covenant with people? And although He knows what we are, why did He send us to the world? There, from there, you can get information. Yes.

13. The footnote of the verse is not here. We took its gap here, completed it, we will complete it. That is why we started from verse 19. Since this part is missing anyway, in the book we newly wrote, in the book it is not missing, but on the computer it went in as missing. We will correct it from there, Allah willing. But we started from the nineteenth verse. Surah Ash-Shura, the twenty-fourth verse. "Or do they say of you: he has invented a lie against Allah? "If Allah willed, He would seal your heart too. And Allah wipes out falsehood. He establishes the truth with His words. Surely He knows what is in the hearts," it says.

Who will find the part explained wrongly here? Tell me.

(?) I'm reading. "Or do they say of you: he has invented a lie against Allah? "If Allah willed, He would seal your heart too. And Allah wipes out falsehood. He establishes the truth with His words. Surely He knows what is in the hearts."

Who will say it? Everyone is now looking at the right one. He'll find it and say it. Allah does not seal anyone's heart. Allah does not seal anyone's heart by His own wish. He created the person He intended and left his will to him. We said will is two: universal will and partial will. Universal will created what it created; partial will He created to give him whatever he wanted from Him. In that case, that Allah Almighty has no willing over man, that whatever man desired He gave him all of it, He tells us in the verse, in Surah Al-A'raf, verse 172, anyway. Sir, what are we saying now? Here the part explained wrongly in the verse is this: "If Allah willed, He would seal your heart too." Yes.

Now, on what basis do they say this?

"Allah drew a veil over people's eyes, stopped up their ears, and sealed their hearts." Which verse did they explain like this? Hatemallahu ala kulubihim ve ala sem'ihim ve ala ebsarihim gışaveh, ve lehüm azabün azim. "We put a veil on their eyes, a plug in their ears, a seal on their hearts," it says. If he explains this like that, those whose eyes were veiled, whose hearts were sealed: you, had You struck their hearts too, they would have been like us. Had You not sealed our hearts, a day later we too would have turned to You and obeyed You, he would say. So the verse is not explained like that.

Whatever each one intended from Allah, if Allah gave them their intention, and this became their destiny, then although Allah says "I am your Lord," those who deny Allah; My Beloved, do not grieve. Do not grieve at their grieving you. In time they betrayed Me too, He says; at the address "Am I not your Lord?" in the realm of Lahut, when He said "I am your Lord," those who divided into three groups there: the people of the right, the people of the left, and the class of those brought near (muqarrabun). Since the people of the left denied Allah there while seeing Him, they themselves grew greatly proud. Because they saw Allah Almighty like themselves, they did not believe.

In that case, when they said "You are not my Lord," there, the people of the left, as it says, denying Allah, waiting for the Lord of their imagination, the one who denied his Creator: did Allah seal him? They had their own hearts sealed. They had a veil drawn over their eyes. And they had the plug put in their ears.

Now what does this resemble? I committed a crime. I went before the judge. The judge sent me to prison for my crime. Did the judge send me to prison, or did I go to prison for the crime I committed? What fault does the judge have? For the crime I committed he sent me to prison. And from Allah Almighty, if they deny the one who created them, if they deny Allah, and in this case, when they say "You are not my Lord," did Allah seal their hearts, or did they have a veil drawn over their eyes, have a plug put in their ears and have their hearts sealed? One must think well. No one can ascribe fault to Allah.

Because Allah is free of all deficient attributes. A person; those who deliberately deny Allah, the enemies of Islam, over the centuries have played with the Quran's verses in this way. And they explained the verses in a way that would make man an enemy of Allah. They did not load an atom's weight of fault onto man. They loaded all the fault onto Allah. Yes. Is this now scholarship? Is this explaining a verse of the Quran? Will you explain a verse of the Quran by blaming Allah? And will you say, "I too explained a Quran verse; did you serve Allah?" What will you say tomorrow in Allah's presence?

The verse "Whoever says Allah said it, though Allah did not, let him prepare his place in the punishment": where did you hide it? Were you not afraid of this either? You explained the verse at random.

A person gets keen. I can write too, he says. If he has a title in front of his name too, he puts the title forward. Then: this man is a professor; "I wrote this Quran," he says. Yes. Then people too, to the translation he wrote: "Well, this is so-and-so professor's, so this verse must be like this," and they loaded superstitions onto people.

Do you know where the root of this comes from? Non-Muslims who studied, who studied earlier, the minds of people, saying "I am enlightened," some persons, both in material terms and in intellectual, struggle terms, they bound to themselves. And they appointed them to certain positions. And these, within these positions, the words those ones said, by telling them to people. Showing these as high persons in those positions and putting them before people, saying these speak the truth; those who in this way planted the verses too in people's minds as superstition: in this short worldly life, inclining to a few pennies of gain or to a position, if he says Allah's verses according to the idea the enemy of Islam before him has said, let him prepare his place in the punishment tomorrow.

Surah Ash-Shura, verse 24: what did it say? "Or did they say of you: he has invented a lie against Allah? If Allah willed, He would seal your heart too," it says. The part explained wrongly in this verse is this: "If Allah willed, He would seal your heart too."

The right one: "If you wish it from Allah, He would seal your heart too." How beautiful. Because Allah is the judge of judges. Eleysallahu bi ahkemi'l-hakimin. He is the judge of judges. Our Lord created people. He wrote people's wishes and desires for them as destiny. Their wishes and desires. In that case our Lord does not seal anyone's heart. But the hearts of people who oppose the truth and do not believe in our Lord, denying the verses, have, by their own wish, had our Lord seal them.

Had them sealed. In that case our Lord, to the Prophet (peace be upon him), says: if you too had followed your desires and lied, We would have sealed your heart too. In that case, that the word of the Prophet (peace be upon him) is not outside our Lord's command, and our Lord, with this verse, supported the Prophet (peace be upon him). "He does not speak idly." This verse shows that Allah Almighty did not write the destinies of any of His servants by His own wish, and that people's desires were written for them in full as destiny, and moreover, that He judges with complete justice without discriminating among His servants, becomes clear.

Yes.

We have come to Surah Ash-Shura, verse 27.

The part explained wrongly in this verse is this: "But He sends down provision in the measure He wills." The right one: "But, within their destinies, in the measure He wills, He sends down provision." How beautiful. What does it say? "But He sends down provision in the measure He wills." Here those who go hungry will say: He did not give us provision.

Whereas they will have denied this verse of Allah Almighty: "Rızk-ı Teala'lı." Allah is the giver of provisions. Yes. Ha, they always wrote it made up like this, you know? The part explained wrongly in this verse is this: "But He sends down provision in the measure He wills." The right one: "But He sends down provisions, within their destinies, in the measure He wills." Their destinies; whose? Within people's destinies, He sends down in the measure He wills. In many wrong verses they explained it as "Allah gives provision abundantly to whom He wills of His servants." Here, though: "If Allah gave His servants provision abundantly, they would transgress on earth." Verses explained in this way cannot be attributed to Allah.

And verses are not explained like this. The verses confirm one another; they are not belied as contradicting each other. If we read the right form of the verse, that is, if we read it whole, the whole of the wrong verse: "If Allah gave His servants provision abundantly, they would transgress on earth. But He sends down provision in the measure He wills." Now, Allah, if He gave His servants provision abundantly; that is, here Allah Almighty says this; this part is right. If I gave all My servants, to those who know Me (?) those who don't, (?), provision abundantly, they would truly transgress. They would transgress.

They would transgress on earth. "But We send down provision in the measure He wills." Now what does it say here? If I followed My own wish and gave people provision, I too would be attributed qualities, He says. That is, if I gave abundantly. But whatever people wanted from Me, people, whatever they wanted from Me, what they wanted I gave them in full, and with these provisions I gave, with the acts and deeds they did, they will prove to themselves what kind of people they are. Look at what beautiful justice. He gives a person freely whatever he wants within his wish and desire. And the person, putting that wish and desire into acts and deeds, with the reward and sin he earns, proves what kind of person he is.

Now if this verse is explained with this, explained like this, does Allah not get attributed qualities?

Those who knew the verses explained them, and those who did not know explained them.

They turned our religion into superstitions. They blamed Allah Almighty for everything. The part explained wrongly in this verse is this, it says: "But He sends down provision in the measure He wills." The right one: "But He sends down provision, within their destinies, in the measure He wills." Whatever people wanted within their destinies. Neither does he transgress, nor... nor does he attain mercy. Whatever a person is, he will show himself within that provision. If he is to transgress within that provision, he will transgress; if he is to attain mercy, he will attain it within that provision.

For example, let's say a poor person finds his daily food. He only gets his living. But he thanks Allah. Look, although it is little, he thanks Allah. Now let's come to another poor person in the same way. In the same way he barely makes his daily living. "Hey, look at that man; Allah gave him and gave him; if only He had given us a bit too," he says. Look. Now look at the difference between the two. One is in rebellion, one is in contentment. Right. So whatever everyone wanted, He gives him that. After that, he is tested within that provision.

You understand, I suppose? Yes.

With many wrongly explained verses they explained it as "Allah gives provision abundantly to whom He wills of His servants." Here, though: "If Allah gave His servants provision abundantly, they would transgress on earth." Verses explained in this way cannot be attributed to Allah. And verses are not explained like this. Praise be to Allah. Yettin'a ve yettükümullah The verses confirm one another. Verses are not explained by belying them as contradicting each other. That is, they are not explained by making them belie each other. Just as our Lord has no willing over people, in the distribution of their provisions too, our Lord's giving provision to people is not by His willing.

Our Lord, who made the covenant with people at Qalu Bala, knows within people's covenant what, and with what feelings, they will ask for their provision in their lives. In life He gives those people neither more nor less than their provision. In this verse: "If We gave people abundant provision, they would transgress," He says. So our Lord gives people's provision within their destinies in full; neither more nor less.

Yes.

Surah Ash-Shura, verse 44.

Yes.

From ourselves we haven't shaken off the illness yet; there's more. Surah Ash-Shura, verse 44, we read its deficient (?): "Whomever Allah leads astray, after that he has no friend at all." And look at the shameless one; he explained this verse like this. "If Allah leads astray." Did you not fear Allah at all?

Did you never hear this verse? "Allah is Tawwab, the One who accepts repentance much."

Since there is no other door to go to besides Allah, only the unbelievers lose hope in Allah, He says. Look, in that case, according to these verses, "whomever Allah leads astray": how do you say that? With what mouth do you say this? With what conscience do you say it? Allah would lead His servants astray, supposedly.

God forbid. May Allah protect us.

"Is there any way back for the wrongdoers, when they see the punishment?" You will see them say, it says. This part is right.

Allah Almighty says this in Surah As-Sajdah, verse 12. We have come, they say, we have seen. Is there a return to the world once more, they say, so we may obey You.

Even if We sent you not once but several more times, you would do the same thing again, He says. But there is no return to the world again.

Surah As-Sajdah, verse 12.

Allah; who strays from Allah? Who strays from Allah? I am reading the right one. "If he continues on that way, after that he has no friendship with those on Allah's path," it says. He has no friendship with those on Allah's path.

This word I explained corresponds to this verse: Do not make friends with them, He says, with the unbelievers. One does not befriend unbelievers.

"When they see the punishment," in the hereafter, in our Lord's presence, while their account is being settled, "you will see the wrongdoers say: is there any way back?"

The part explained wrongly in this verse is this: Since the verses have no Turkish equivalents, the verses must be explained in Turkish with the meaning of the verse. "Whomever Allah leads astray, after that he has no friend at all." Whomever He leads astray. When it is said so: first of all, Allah leads no one astray. We put the meaning of this under many verses. Second: do those who stray from Allah have no friends? They do. They take devils and taghuts, two-legged enemies of Allah, as friends. Satan, the self and the world are people's enemies. According to our Lord's verse where He says "aduvvallahi ve aduvveküm," man has three enemies and three friends.

One enemy is the self, the second Satan, and the third the world. These show man the ways other than Allah as very beautiful, attractive, and make man follow them. There are also three friends. One friend is faith, the second your reason, and the third, against Satan's garb, the inspiration our Lord gives to people's hearts. In that case man chooses his side himself. That is, according to his character. Isn't that so? What does it say there? What does it say? Read it, let me see. Verse 12, Hodja. Yes.

"If only you could see a time when the sinners will bow their heads before their Lord: Our Lord, we have seen, we have heard; now send us back to the world so we may do good works; now we firmly believe, they will say," it says. Of course. Yes.

So if a person loses his way, even if he loses it, he has many friends who will show him the way, it says. Yes. That is, one must explain the verses consciously. One must explain a verse with verses; this is one. It must be explained so that no one blames Allah; this is two. Because Allah Almighty is free of deficient attributes; He is complete and perfect. If a verse is being explained in a way that ascribes fault to Him, it means the person has understood the verse wrongly. And he cannot explain it the way he wrongly understood it. Because there is a great punishment for it. What punishment? What is the punishment?

"Whoever says Allah said so, though Allah did not, let him prepare his place in the punishment": that verse. "When presented to the Fire": Surah Ash-Shura, verse 45. "When presented to the Fire, you will see them, bowing their heads in humiliation, looking secretly from the corner of their eyes, at people; and people will say: the real losers are those who brought loss upon themselves and their families on the Day of Resurrection. Let them know for certain that the wrongdoers are in lasting punishment." Yes.

Where is the wrong part here too?

Look what I'm reading: "When presented to the Fire, you will see them, bowing their heads in humiliation, looking secretly from the corner of their eyes. And people will say: the real losers are those who on the Day of Resurrection brought themselves and their families to loss. Know for certain that the wrongdoers are in lasting punishment." Yes.

Look, here it writes (?). "Those who brought loss upon themselves and their families on the Day of Resurrection," they will say. What does it say? "Those who brought loss upon themselves and their families on the Day of Resurrection," they will say. What does it say here?

"The real losers are those who brought loss upon themselves and their families on the Day of Resurrection," they will say. "Themselves and their families on the Day of Resurrection they brought to loss," they will say. Who are these?

"And people: the real losers are those who on the Day of Resurrection brought themselves and their families to loss." Here (?): "those who brought loss upon themselves and their families on the Day of Resurrection," they will say. That is the wrong one. And the right one: "On the Day of Resurrection, those of themselves and of their families who followed them, those who followed are among the losers," they will say.

Among the losers. Now there is this. What is the difference between these two? Both are the same.

Here one word is different. You will find that word difference. Look what it says now. They explained these very deeply. You know, they worked on this.

"Those who brought loss upon themselves and their families on the Day of Resurrection," they will say.

The right one: "On the Day of Resurrection, those of themselves and of their families who followed them are among the losers," they will say.

You didn't understand this part again, did you? Let me explain it to you.

"On the Day of Resurrection, of themselves and their families, to them; on the Day of Resurrection those who brought loss upon themselves and their families," they will say. Here, when it says they would bring loss upon themselves and their families, everyone in the whole family has not reached salvation at all; all of them are in a state of loss. Mother, father, sibling, wife and children. That it is not so: Abraham separating from his father and finding Islam.

What a subtlety there is here. We are explaining the right one anyway. We say the right one is: "On the Day of Resurrection, those of themselves and of their families who followed them are among the losers," they will say. Those who are losers. Do you see how different this part is? Yes. That is, they worked on it, this, this way. They always blamed Allah. Even if there was a good one among them, they put them all into Hell together. They put them into punishment.

The verses at random; if explained by reason, they run against many verses. Our Lord says: do not mock or ridicule anyone. It may be that that people is better than you. In that case, the father of Abraham (peace be upon him), Azar, was an idol worshipper. Abraham, however, was a prophet and the friend of our Lord. Noah (peace be upon him) was a prophet, but his son went as an unbeliever. In that case, so that the verse does not contradict our Lord's words, those of the family who follow them will remain subject to lasting punishment. This is the right one. Those in the family who follow them.

Surah Ash-Shura, verse 46, we have come to. We read its wrong explanations. "They have no friends at all to help them other than Allah. Whomever Allah leads astray, he has no way out to salvation." The same words keep repeating. If Allah leads astray; that is, if a person became an unbeliever: You made me an unbeliever, what is my sin, he will say to this. That is, it even gets the unbelievers freed from Hell. Yes,

yes, the part explained wrongly in the verse is this: "Whomever Allah leads astray, he has no way out to salvation." The right one: "Whoever strays from Allah, as long as he remains in that state, there is no one to set his way right." Look, that too: a state; if he remains in that state. Otherwise there is a way back. That is, you will get the words exactly right; you will not blame Allah.

In this world, our Lord, using His own will over people, leads no one astray. Our Lord invites all His servants to Himself. Did He not send the Quran to the worlds? And to light up people's ways, did He not send the Prophet as a mercy to the worlds? Yes.

He sent the Quran as a mercy to the worlds. In that case our Lord, discriminating among His servants, leads no one astray.

Yes. (?) this part.

So when people come to the world, with these characters they feel wish and desire in the works they will do. And our Lord creates causes for them. With the acts and deeds he does, a person earns reward or sin. So in worldly life our Lord never interferes in what people do. In return for what they themselves do, people prove what kind of people they are. Yes.

We have come to Surah Ash-Shura, verse 49. Here too the part explained wrongly is this: Let's read (?). "The dominion of the heavens and the earth belongs to Allah. He creates what He wills." Now look, this is Allah's willing. "He creates what He wills. To whom He wills He grants daughters, and to whom He wills sons." This part is wrong. Not "whom He wills."

Then Allah would be wronging some. What do we say? "The dominion of the heavens and the earth belongs to Allah. He creates what He wills. Within people's destinies He grants them daughters and sons." There is no "whom He wills" here. He grants daughters and sons. We will explain that part too anyway. He gives daughters to the one who wishes, and sons to the one who wishes. People also have a wishing. "If only I had a daughter." He gives that too. The part explained wrongly in this verse is this: "He grants daughters to whom He wills and sons to whom He wills." You see, this is always Allah's willing.

Our Lord does not give daughters and sons to whom He wills. Because they do not know about people's covenant with our Lord, they have explained the verses nonsensically, according to their own minds.

When every person made the covenant with our Lord, our Lord, who wrote their destinies according to the persons' wishes and desires, knows: if which person is with which person, or to which person He gives a son and to which a daughter, or when to which person both daughters and sons are given, being tested by one another, how will they best prove what kind of people they are? Allah knows this. So our Lord does not give daughters and sons to people at random. For example, a Frenchman does not get along with an Italian, an Englishman does not get along with a German, an American, we say. Yes. Does not get along with an African.

These are people who get along well with each other among themselves, in their own worlds. If our Lord had created them at random, mixed among each other, their lives would have become unbearable. But people of the same mindset, while getting along with one another, through the acts and deeds they do, prove to themselves what kind of people they are. In a family too, when our Lord gives children to the family, those children, while within the family they live closely with one another, with their conduct and getting along toward one another, prove what kind of people they are. So our Lord does not grant children to people at random.

They need to write verses like these by explaining them in a way people will understand. But to be able to write these parts like this, one must be versed in Surah Al-A'raf, verse 172. If they don't know this part, they cannot explain this. They cannot explain these verses. So this is how they explain them. They explain them with lies and errors.

"Or He gives them pairs, both sons and daughters. And He makes barren whom He wills. He is All-Knowing, All-Powerful." Whereas: "Or He gives them pairs, both sons and daughters. And the one who wishes remains barren." The one who wishes remains barren. "He is All-Knowing, All-Powerful." Here the part explained wrongly is this: "And He makes barren whom He wills." The meaning of this verse is written in the footnote of the previous verse. The right way to explain it: within people's destinies too, they did not want children. If they did not want children, these too He makes barren.

Now here, some people: when it says "He makes barren whom He wills," those who are barren have children. With what? From the ovaries, from the semen, by placing the male sperm into the mother's womb, they develop it. They have children. Well now, this woman gives birth. She becomes pregnant. Now, does this verse befit the dignity of Allah Almighty's verse? The barren one gave birth. Look, the one who was barren gave birth.

Here, without blaming Allah Almighty, you will explain the verses. You will take all knowledge into account, because He created the universe with knowledge.

There, if there is someone who doesn't want children at all: "I can't deal with anyone every day," he says in the world. Because he would give a trust to the people to come.

Even if you put fifty eggs into her, it won't happen.

There are those for whom it doesn't happen.

But due to some illness; Allah Almighty, who knows they will have a child, creates causes for them, and they have a child. Well now, the barren one had a child. Did Allah tell a lie here, then? You will know the verses well and explain accordingly. If you can't know the verses, you can't explain them. Let's do one more verse and close. "And thus We have revealed to you the Quran by Our command. You did not know what the Book is or what faith is, but We made it a light by which, of Our servants, We guide whom We will to the right path. Surely you are showing the way on a right path," it says. Many parts of this are wrong.

Now here the part explained wrongly is this: "Whom We will, We guide with it to the right path": He guided whom He wills to (?) path. Now my Lord created me, created you too, created him too. He took you and guided you to the right path as He willed. The One who created me too; His power is sufficient for everything. If He had taken me too and led me along, what is my fault? Even if I am bad, You are my Owner. You are the One who created me. So save me too. Now when it comes to mean "whom He wills," we blame the verse. We blame, well, Allah.

If a person blames Allah Almighty with "whom He wills," he abolishes our Lord's attribute of justice. Allah Almighty says: His willing over people was in one single matter. His essence was an unknown treasure; He wanted to be known. From His spirit He created Muhammad, from his spirit the prophets, and from the spirits of the prophets the spirits of the peoples. That is His willing. After that He left people to their own will. Since Allah gave man a part of His spirit, the traits found in the spirit, in man too, are there.

Because Allah Almighty is the whole, and man is a part. For example, in man there is glory, fame, pride, arrogance, ego, grandeur, whim, love of the world. There is. There is. If you cannot break these, cannot reform them, you cannot reach Allah.

In the universe, there is no spirit in any being other than man. But because people do not know what the spirit is, they put a spirit into the cat, the dog, the animal. They put a spirit into nature.

Allah Almighty says in the verse: We created man honoured above the worlds.

Among the worlds, only people are honoured, because they have a spirit.

If the cat, the dog, the other plants had a spirit too,

this word could not be attributed to Allah Almighty. Which word? We created man honoured above the worlds. The others have your spirit too. They would have to be honoured too. So people do not know what the spirit is. The spirit; they do not know that the universal spirit is Allah, Allah Almighty.

They call the noble angels, that is, Gabriel, "spirit." They call the Quran "spirit." There is no life in the Quran. It is writing, word.

The Quran is the word of the universal spirit, but you cannot call the Quran a spirit. They call Jesus "spirit."

Sir, they extend the spirit according to their own minds. Whereas people should not extend the spirit like this. Because Allah Almighty, in the verse: they ask you about spirits. Say: only a little knowledge about it has been given to you. Yes. It must be written here, I suppose. Let me look.

Ve yes'eluneke ani'r-ruh kuli'r-ruhu min emri rabbi ve ma utitum mine'l-ilmi illa kalila They ask you about the spirit. Say: the spirit is from my Lord's command. Only a little knowledge has been given to you. Sura 17, verse 85. 17th

sura. In sura 17, verse 85. Surah Al-Isra, Hodja. Surah Al-Isra. In Al-Isra. Yes. In Al-Isra.

Ilmi illa kalila. Only a little knowledge has been given to you.

That is why, if you don't know what the spirit is, you could ask me a question like this.

If you say, "If only a little knowledge was given, how then do you attribute the spirit to Allah?", I will prove this to you. To what? How will I prove it?

But your mind will grasp the first, and your mind will not grasp the second. In the first: when I breathe into Adam from My spirit, you will prostrate, He says. What did He say? When I breathe from My spirit. Look, while in the form of a mould, He does not have them prostrate before sending the spirit. If, while it was a mould, without putting the spirit into that body, into the clay, without breathing the spirit, He had had them prostrate, Allah Almighty would have had them prostrate to beings other than His essence too. The spirit is so precious that in the universe, when He breathes from His spirit, He says, prostrate to him. What is breathing from His spirit?

When He gives him a part of His essence. Look, He gives a part of His essence.

(?), except Satan, the angels prostrate. (?), how do you say Allah. You don't know these verses either. Now let's come to the second proof. As I said, you will grasp the first, but you will grasp the second with some difficulty.

Because (?), Surah Al-An'am, verse 103, open that verse, will you. Surah Al-An'am, verse 103.

Yes.

I can open it here too. I've opened it, Hodja. "Eyes cannot perceive Him by encompassing and grasping. Whereas He sees all eyes and encompasses them. He is the One who knows things very well and is aware of everything." He governs all eyes, but no eye can perceive Him; it cannot. That is, it cannot fold Him in, contain Him and perceive Him. Now here let's say suras it says Al-An'am. We've come to 103. The verse. Al-An'am 103 Bismillahirrahmanirrahim La tüdrikühü'l-ebsar ve hüve yüdrikü'l-ebsar ve hüve'l-latifü'l-habir "Eyes cannot perceive Him by encompassing and grasping"; that is, this; he cannot say: this is my Lord.

Knowingly, on earth, he cannot say: this is my Lord. This has very deep meanings.

"Whereas He sees all eyes and encompasses them." Nothing is hidden from Him. The One who knows things very well, that is, who grasps all He created, who is aware of everything. Down to the furthest corner of the cell. Now in this case, to Mary, Allah Almighty comes. Now they'll call me deviant here, but because they don't know the verses, because they can't grasp them. Can Allah be seen, really? This one has brought Allah into the world. What does the verse say? Look. Eyes see Him but cannot perceive Him. He cannot say: this is my Lord. The verse is explicit. Remember, it says that on the Night of Qadr the spirit and the angels descend to the world.

If it descends to the world, maybe it visits you, but you don't understand. You don't know who it is. You don't know the deep meaning of the verses. But the Prophet says it beautifully: explain in proportion to people's minds, he says. Because if it is in a form their minds cannot grasp, they call even the one telling the truth deviant. Now Mary shies away from him. In human form, to you, he says, I have brought your Lord's command, himself. You will have a child. How can that be, with no man having touched me, she says.

He says: (?), he says. How beautiful. They talk together. But Mary does not know who he is.

Upon this: whether Gabriel or an angel, they do not come to a woman.

How do you know, Hodja? That Gabriel does not come to a woman, that the angels do not come to a woman.

When our mother Khadija (?) to the Prophet, her uncle Waraqa; to Waraqa, Khadija says; much known, Waraqa is a very learned man. Gabriel comes to me, he says, cover me, he says. And I cover him, she says. Once more, he says; if he says that, he says, uncover your head, he says.

When Gabriel (peace be upon him) comes to the Prophet again, she covers him, and uncovers her head. Gabriel leaves. She covers her head. Now, has he come, she says; he has come, he says. She uncovers her head again. When Gabriel leaves: O Khadija, what are you doing there, he says.

Gabriel does not come to a woman, because angels are genderless; people make up many lies in this case. For this reason they call this an angel; an angel does not come to a woman; but that it was Allah she cannot know, and He breathes into her from His spirit. He breathed into Adam; and He breathed into her. Likewise they say angel; he breathed his spirit into her.

Allah Almighty. He breathed from His spirit. That is, because He had created it before. He placed Jesus's spirit there. So, with Allah, Allah's wife; people who went further, who were so aware of this, come close to what I explain, like this. He married, they say. Do you understand? So in this case, so that no such strife arises between Himself and Mary, Allah says: the creation of Jesus is just like the creation of Adam. Will you be able to grasp these verses? Will you be able to explain them like this? Will you be able to know these sciences? You are writing a Quran verse.

You are writing a Quran. Shame on you.

We leave it here. We left off at Surah Ash-Shura, verse 57, 52. Page 347. Yes.

Stay well. Be entrusted to Allah. Lillahi Teâlâ el-Fatiha.