Talk of 17 August 2024

Goodbye.

It's here.

Well, let's have a look here, the thing won't open. There's (?) here. There's one more. Atilla Hüya: Hodja, peace be upon you. In the seventh verse of Surah Al-Mu'min, when Allah Almighty says "those who bear the Throne", is He speaking of the angels?

Yes. He puts it well.

Aydanur. Hodja, peace be upon you. I kiss your hands. In these days, as we enter the month of Safar, in this month calamities, misfortunes and illnesses supposedly rain down on people. We've explained this mostly, haven't we? We have, Hodja. Hodja, I am 18 years old. For about 6 months the true religion (?) we've explained.

My lesson starts at 19:00, God willing. Alparslan has written. Hodja, peace be upon you. In verse 7 of Surah Al-Mu'min, when Allah Almighty says "those who bear the Throne". Open Surah Al-Mu'min, let's see which page it is. "Bear", so is He speaking of the angels? Give it here, let me look.

It is very hard for them to understand this.

Surah Al-Mu'min, verse 7. No. Verse 7. Give it to me, give it to me, give. Give it to me. This, leave it. To three hundred fifty, sixty, look. Three hundred sixty. Three hundred sixty-six, Hodja. Look at page three hundred sixty-six. Four hundred sixty-six. Give it to me. Er, four hundred sixty-six. Four hundred sixty, is it 366? 466, 467. 466, page 7: "Those who bear the Throne and those around it, the angels, glorify their Lord with praise. They believe in Him, they believe in Him. And they ask forgiveness for the believers. 'Our Lord, Your mercy and knowledge encompass all things. So forgive those who repent and follow Your way.

Protect them from the punishment of Hell,' they say." Now the question about this says "those who bear the Throne". What does it say here, Hodja? In the verse, when Allah Almighty says "those who bear the Throne", is He speaking of the angels?

Now he has touched on a very good point. No one has borne the Throne.

It carries the meaning of "what is loaded onto the Throne", more or less. "What is loaded onto the Throne" is one thing, "those who bear the Throne" another. Now what does this mean?

Take this house as a single flat. Or take this building as thousands of flats.

The surroundings of this building, and take this building as Ahmet Efendi's building too. What do they say? Ahmet's building.

Allah Almighty created the universe in seven layers as well. Look. Seven layers. He surrounded it with the Throne of Allah. When it says the Throne of Allah, what is within it, all of it, (?) all beings that subsist are Allah's, it means. When it says the Throne of Allah, what Allah created is within this Throne. The seven heavens. How do you know? Now let me tell you.

Here, I lived what this verse stands for. What? Which one did he live? "Bearing the Throne." It is not "bearing the Throne". The Throne has encompassed the whole universe loaded onto it; that is what "loading" means here. It surrounds. The Throne surrounds it. In the sense of loading. And those around it, the angels. I did dhikr with those angels on top of the Throne.

They were reciting the name Allah, jalla jalaluhu. And I did dhikr with them. Allah is my witness, I lived this realm.

You know me only up to my knees. Yes. So it is not "bearing the Throne"; no one has borne the Throne. The Throne surrounded this universe. Once it is surrounded, this is what is loaded onto the Throne. And on top of the Throne, the dhikr of the angels. There. Whoever doesn't know this cannot understand it. What would an angel load the Throne onto? The Throne it speaks of is like these clouds, clouds. Just like a cloud. It surrounds like this. White clouds pass by, you know, up above. When those clouds cover this city, what do you say? "The clouds have covered this place." It's the same thing. The same thing.

Yes. You must have understood. Understanding these things, living them, is very hard. Understanding is hard too. Understanding is hard too. Explaining, until one understands, is very hard. Until you explain, until the person you explain to understands, it's very hard.

Let them translate the verse properly, look, let them translate the verse I mentioned properly; it should say "loaded onto the Throne", it should not say "bearing the Throne"; let them translate the verse properly.

There are many mistakes, many.

Such mistakes keep turning up.

What does this mean?

Just as this world turns on its own axis in space, these heavens turn on their own axis in space. Who bears this place?

Who bears the seven heavens? Who bears the Throne that surrounds them? Why, by Allah's knowledge they all keep turning around one another. Allah's knowledge bears it. His knowledge. The angels did not bear the Throne. No one bore the Throne. This universe, the Throne surrounded this universe. So all of it came to be loaded onto the Throne. I mean, whose are the surroundings of this building? Ahmet Efendi's, Mehmet Efendi's. So when it says Arshullah, it is the Throne of Allah. And the angels on top of it do dhikr. They remember Allah. Yes.

We're coming to it.

"Allah making istiwa from the Throne and bearing the Throne, as that can we understand it?" "Hodja," it says. Who is this?

Let's take a look here.

"Hodja, when Allah Almighty says 'those who bear the Throne', are the angels (?)?" We've explained this part. "Peace be upon you, sir." On page 350, Surah Az-Zukhruf, verse 41 is where we stopped. Fine. There's a question here. "Sir." "Sir," it says. Page 511. "Could you explain verse 10 of Surah Al-Fath?" "Sir," it says. Let's explain it. Page 511. Yes. Its this verse is one that has been translated wrongly. Yes, let's read the wrong translation, then when we correct it we'll understand it better. "Indeed, those who pledge allegiance to you are only pledging allegiance to Allah." What is this?

No one understands this.

Its meaning, the meaning of this verse alone, is the Prophet's ascent in the Mi'raj and his taking the hand from Allah Almighty. There's this hand, on top of the hand, all the way down, it says. Look, here is the taking of the hand from Allah Almighty. That's why they pledge allegiance to the Prophet, kiss his hand, take his hand. "We are upon your covenant," they say. This is what taking the hand is. They follow your path, your covenant. Look, this is just one verse. Then whoever pledged allegiance to him pledged allegiance to Allah. He held Allah Almighty's hand. Well, did this man make Allah a human?

I'm not the one saying it. Allah says it, our Lord says it. "His hand that holds, his eye that sees, his foot that walks, his ear that hears." That's right. Ah. And if you believe me, you believe. If you don't, you're free. Since He gave from His spirit, He created man resembling His Essence. Yes. If you ask "did you see Him", and not just once. Not just once. "Hodja, did you see with these eyes?" No one can see with these eyes. But Satan too impersonates Allah Almighty; Satan appears and appears and impersonates Him. He sinks and sinks into darkness as he impersonates. Allah Almighty, however, appears without ever disappearing.

If a form appears before you, spiritual (?), when you close your eyes, if it doesn't disappear, say to it, you will say: "I declare You free of imperfection." When you say "I declare my Lord free of every deficient attribute, I declare You free of imperfection", if the form doesn't disappear, that is your Lord. If it disappears, that is Satan. Besides, Satan sinks and rises into darkness, while Allah Almighty passes form after form around you, before the world. These are about becoming aware of the manifestations. Seeing from (?) as well. Again, seeing the inner. For example, I saw our Lord in the realm of Lahut.

I saw our Lord while making the covenant. I saw Him in other places too.

"Pledging allegiance to Allah, they are pledging allegiance. Allah's hand is above their hands." Correct. I've already explained this part. I've explained this part. Before reading the verse, I tell of my seeing the verse. As for me, I say I have proof in my hand, proof. The verses are my proof.

"Whoever breaks his covenant only breaks it against himself" — this part is superstition. Look, why is it superstition? No one can break his covenant. Allah Almighty, in verse 172 of Surah Al-A'raf, tells us of our covenant. There we made a covenant with Allah Almighty; our wishes as destiny for us He wrote. And these destinies never change again, and no one can break his covenant. Because these people could not grasp the meaning of Surah Al-A'raf, verse 172, of that verse, they, according to their own minds, wrote superstitions. I say it openly, these are superstitions. Yes. That's why this Quran — in the Quran there is much superstition.

I didn't say it for nothing. Diyanet, the Qurans you had printed in Turkey, you need to collect them. Look. There are superstitions here. You don't know the meaning of the verse, yet you have him breaking his covenant. Who would give his word to Allah and then (?) his word? Ignorance. Inventing Allah after your own head, do you liken Him to people who make agreements with one another and then go back on their word? Astonishing.

"And whoever keeps his covenant with Allah, Allah will give him a great reward," it says.

At the address "Alastu bi Rabbikum" we were either wretched or God-fearing. We became God-fearing. What does this mean? Either we became people of Hell or we became Muslims. This verse confirms it. In verse seven of Surah Al-Waqi'ah, Allah Almighty: "ve küntüm ezvâcen selâseh". What is this? All the pairs, coming from one another, are three classes. Where did they become three classes? When Allah Almighty created our souls, when Allah Almighty said "I am your Lord", there they divided into three parts, groups. In Surah Al-Waqi'ah the verse confirms this.

Ve eshabil meymeneti ma eshabil meymeneh fe eshabil meymeneti ma eshabil meymeneh: people of the right, good tidings to you. Ve eshabil meş'emeti ma eshabil meş'emeh: people of the left, woe to you. Ve's-sâbikûne's-sâbikûn: a third group, the foremost, all of them. These are the saints, the prophets, the martyrs, those on this path, all of them. Is there a man who can go back on his word? Because He made a covenant with people, gave them their covenants as characters, and sent us to this world to prove what kind of person we are. And this covenant of ours with our Lord: for the people to come until the Day of Judgement, He programmed these realms according to their time.

That's why Allah Almighty: "There is not a single living being to come until the Judgement whose deeds We do not know." So if a person backed out of his word, went outside his word, then Allah Almighty would have to not know what people will do in the future. But what does He say? "There is not a single living being to come until the Judgement whose deeds We do not know." If you take this out of his word, and if a person can break the covenant he gave to Allah, then Allah is unaware of it. Then this universe would be turned upside down until the Judgement. The world would be turned upside down. But everything goes within a program.

Is there a brave man who can explain these verses? And I say: is there a brave man who will explain these verses?

Didn't I say it? They make me say it.

Look, in the correct version what do we write: "Indeed, those who pledge allegiance to you are only pledging allegiance to Allah; Allah's hand is above their hands," I write. "Whoever turns his back on Allah's covenant, turns his back on the covenant, backs out, only backs out against himself; and whoever keeps Allah's words, Allah will give him a great reward." What is this? Whoever said to Allah "You are my Lord", Allah Almighty to him — well, he enters the nature of Islam; and whoever Allah's words at the address "Alastu bi Rabbikum" turned his back on, he becomes one of the wretched, that is, one of the disbelievers.

Yes, whoever Allah's covenant turns his back on, that is, denied when He said "I am your Lord" — let's open it up a bit more — if he denied, it's that he waited for the Lord of his own imagination. How do you know, Hodja? Look what Allah Almighty says in a verse: "Had We wished, from the sky with angels, from the clouds with angels hanging down, We would have made them prostrate," He says. So He has given each person's will into his own hands; by his own will He wanted man to know his Lord. Allah Almighty created such a great being. With knowledge. That's why the will (?), He says. He does not interfere with man's will.

Yes.

These verses are all linked to one another. To know this, you have to come from the ones before. Allah Almighty giving man from His spirit, Allah Almighty creating man in the realm of Lahut, Allah Almighty making a covenant with people, Allah Almighty clothing people in the garment of the body and sending them to the world with a second creation: these are all linked verses. If you don't know these, you can't explain it; we're telling you this once and for all. What you understand, you understand; what you didn't, tomorrow, back in your own state, "now how was that?" you say. Yes.

What does it say, Hodja? "After the address 'Alastu bi Rabbikum', it seems, when people said yes, after that, the first who could not say yes there, the first to bear witness to Allah — is it the Prophet (peace be upon him)?" No. No.

Why no? Because the first created — before the universe was created, listen well, before the universe was created, Allah Almighty created the light of the Prophet.

From his light He creates the angels and this universe. From his light. He creates from his light. How do you know? Ah. He knows it from "ve mâ erselnâke illâ rahmeten li'l-âlemîn". He sends a mercy to the worlds. Because He created from his light. Then He gave him from His spirit.

The Prophet (peace be upon him), whom He created first, He kept in worship for seventy- eight thousand years. And after that, with Allah Almighty, "who am I", he began to explain. To explain. The first human created is the Prophet (peace be upon him). After that, however many messengers and prophets would come from his spirit, Allah Almighty, from the Prophet's spirit, created the spirits of the messengers and prophets. From their spirits, too, He created the spirits of their peoples; indirectly, all people were created from the Prophet's spirit, and this is what this verse stands for: "At first you were a single community, then you fell into division." Who will know these verses?

Who will draw these out and say them?

"Hodja, don't boast so much." No, I'm not boasting, I'm explaining. Boasting belongs to Satan.

He was cursed because he boasted. We explain to enlighten people.

Yes. When Allah Almighty raises a scholar, above him a scholar, above him a scholar He raises. We don't say we alone are the scholar in the universe. Allah forbid. Allah Almighty's slap on a person is severe. We tell the truth, we say what's right. And we confirm what we say with verses. So that it's understood well, so that it isn't said after one's own head.

Yes.

The Prophet (peace be upon him) was beside Allah Almighty. When He said "I am your Lord", Allah Almighty too — to people, "Yes, this is our Lord", he was confirming. He was the one who made them confirm. To people.

How do you know?

I saw it and I lived it, I know. Believe it or not. You make me say it by force. Believe it or not. It's impossible for you not to believe. Because if this man tells you so many verses in this way, he's not talking idly. This man has no Arabic, but those who know Arabic and its grammar well, these verses, let them explain them. Let them explain what I said.

"I can't make the connection between the Prophet (peace be upon him) being a mercy to the worlds and his being created from His light. Can you explain it?" it says.

Allah Almighty, from His own — let me say — of His face, it says, created from the light. What does this mean? He gave him the form of His beauty. Light. I mean a light, a silhouette. (?) And He had him learn.

He had him worship. Then He asked him a question: "Whose am I?" After having him learn. And he began to explain from His word. Then Allah Almighty gave him from His spirit. Now the spirit is separate,

the light is separate. Light is a light. A light. But not this light we know, the one that burns. Allah Almighty's word, the Quran, is a light, isn't it? It's a light. A proof He has held before us. It's light. But there is knowledge inside this light. Knowledge, light, what is it? Knowledge; Allah created the universe with knowledge, Almighty. He placed the Prophet's light into that knowledge too, created it with knowledge. A light, a silhouette; when He gave from His spirit, He made it visible. That is, visible too, it already brings it into the form of a spirit before our Lord, but we can't tell you what that spirit is.

Why can't we tell? "You have been given little knowledge about spirits," it says. "They ask you about the spirits." "Little knowledge has been given." Now let me ask you what the spirit is. Do you dream? You do. Do you travel around in your dream? You do. What is it that takes you around in your dream? Is it your body that travels in your dream? Your spirit travels. So what is that spirit? Can you tell me? We can't tell it either. Because where He created it from, how He created it, how it appears, we can't know. But when it says "from His light", again from that light, Allah Almighty's will, His saying "light", will create the worlds again.

He knows what people will do, as a program. He programmed it all, the seven heavens, and in the lowest layer the realm of the world, let me say; "esfele sâfilîn", it says. When it says "esfele sâfilîn", some poor souls say it put him into Hell. When it says "the lowest of the low", the lowest of the low: the world is on the first layer, the bottom of the seven layers, on the first layer, at the lowest of the low: the world, the moon and the heavens, er, the sun. When I explained this in Fatih, a hodja said (?), "(?) wrote a very beautiful verse," he said.

If you call some parts of the verses spirit, it's spirit. And the spirit, you can't explain it. Because there is a verse about the spirit. We cannot go beyond the verse and speak by our own minds. We tell what we know and what we saw. And in the verse too: "They ask you about the spirits. Say: the spirit is a knowledge of my Lord." Yes. The spirit is a matter my Lord knows. We can't know anything about a spirit. And His creating this universe from light, illuminating it, or creating the heavens. Sir, this, this much we'll know. The knowledge given is that much.

We say He created from light. Because in the Prophet's light, that is, him into this realm He will bring, and Allah Almighty will create people, and to those people, at the highest level of creation, He will give their will into their hands, and that person by his own will his Lord will know, will know his Creator. Now you make a robot. A robot. You plan the robot. You make artificial intelligence. You write software. Right? Through the software you have that robot do what you want, or say it. Is there anyone who'll bring that robot to life? By its will it will decide for itself, it will know the one who made it.

That is Allah. He gave it life, gave life to robots like us, clothed them in flesh and bone besides, and then "know Me if you like", or don't, the will is in your hands. Yes.

What does it say here: "in the case of trying not to incline"? "Or there are traits He has forbidden. If so, and the person, seeking his Lord's pleasure, tries not to incline toward them, what kind of covenant might the person have given?" Let's do this part once more like this. Is this separate too?

"If our Lord gives us our characters according to our covenant, and in the person's characters there are traits our Lord won't love or has forbidden, and the person, seeking his Lord's pleasure, tries not to incline toward them, in that case what kind of covenant might the person have given?" May Allah be pleased with him. Look, good questions. Truly good questions. Now of course, those who haven't seen, who don't know those places — as we said, this covenant or this realm of Lahut, however much you explain it, the person by his own mind raises many questions; he hasn't seen it. Now here too, Allah Almighty, those coming to the world, the people, one by one, makes a covenant with them.

Look, let me tell you about covenant people (?). One by one. For example, now let me tell you about myself. Let me tell you about my covenant. I saw it, let me tell you. He comes. He says: when do you want to go to the world? He shows you the times. In the Prophet's time, war, let me say, poverty; I shy away from that. But if you now said, "I'd come there with my faith." (?) Why? I'll tell you that now as well. Time after time He shows the times, the eras. I like this era. I say, "O Lord, let me come in this time." Now He helps us too, according to our state. He says, "Come, come in such a time as a common person, and go." And I say, "My Lord, coming and going in this time," "but," He says, "in this time," He says, "you'll slip." He said it. In this time you'll slip.

Because my heart likes this time. To Allah Almighty: "O my Lord, if I am to slip, protect me with Your mercy. And take my soul before I slip," I say. There you go. (?) and covenant. The person's own will, the covenant he gave to Allah Almighty, Allah Almighty's making a covenant; and all my characters He knows, He knows the secrets of my heart. Shouldn't I say it anyway? "In the farthest corner of your heart, the secrets you need but don't know, We are aware of them," He says. Yes. Accordingly He gives us characters, and with these characters, in this realm, to whichever person, in whatever time he is to come, in that time, with the characters of his own desire and wish, by his own desire and wish, to carry out the deeds he wants, Allah Almighty for him creates the means. And he, carrying out what he wanted through deeds, reward and sin earns.

It's not that simple.

Yes.

Surah Az-Zukhruf, verse 41 is where we stopped. I'm reading the wrong version.

"Even if We take you away from them, We will still take revenge on them," it says. Look now, Allah has no need to take revenge. Taking revenge means: I get angry with someone, and him, if I'm not strong enough, I resort to a (?). I grab a weak side of his. Either I kill him or have him beaten. I take my revenge. Or, sir, if I can't, I hold a grudge against him. Look, Allah is in human form, but above the human mind. Allah takes revenge on no one. Look what Allah Almighty says. If men and jinn gathered, they couldn't harm Allah. So man takes revenge on his own nafs. Allah, the judge of judges, "Eleysallâhu bi-ahkemi'l-hâkimîn", on the Day of Judgement, on the day of resurrection, in the hereafter, when the supreme court is set up, he will be called to account before Him, and if he's for Paradise he'll receive his reward; if he's for Hell, taking revenge on his own nafs, into the Hell of (?) punishment he'll be pushed.

Well, there you go. Allah takes revenge on no one. Man takes revenge on his own nafs. What do we say? "Even if We take you away from them, they will still take revenge on their own nafs," it says. There you go. Yes. This verse too, they have translated it looking down on our Lord, our Lord. "We will still take revenge on them." Correct version: "They will still take revenge on their own nafs." In verse twenty-five of Surah Az-Zukhruf, that our Lord takes revenge on people, they have said. In this verse too they repeat the same words. We too put the footnote of verse twenty-five of Surah Az-Zukhruf here again as a repeat, it said.

In translating the verses they've constantly ascribed attributes to our Lord. Does our Lord become an enemy to the servants He created and take revenge on them? Could a Creator be like that? Our Lord invites His servants to His Essence. Man is weak and suffers an injustice. He becomes someone's enemy. When he finds the chance, he either kills him or, by oppressing him, takes revenge on him. Is our Lord weak, that He should take revenge on the servants He created? A person commits a crime, the laws sentence him to death. And when that person is executed, have the laws taken revenge on him? The person's nafs, from himself — the person has taken revenge on his own nafs.

The correct verse: they, too, will have taken revenge on their own nafs.

There's one more thing here, a question. "Peace be upon you, Hodja. When women make ablution, so that their headscarf isn't disturbed, they wipe from the back of their heads. Is that right, is it okay?" it says. Yes. Is it right? It isn't.

Why isn't it?

Do you know why it isn't? You don't. These are good questions.

Rinsing the mouth, rinsing the nose: the mouth, they say, the bad things it has done, (?) has said, to clean them. The nose too, likewise, bad smells, or smells of the kind one would covet, to clean them. Washing the face, wiping the head. The head, the head. Wiping the head. So washing the arms and then wiping the head. Washing the feet prevents heart disease. This is one. This is one. Second, in winter a person's blood thickens. The palm of a person's hand is warm. When he presses it to his head, it makes the blood flow better through the capillaries.

In summer a person drinks cold water. Cold water. While drinking water we hold our head like this. What is the reason? We hold our left hand to our head. We drink with the right. When we drink cold water, so that the water's coldness, freezing the blood, doesn't cause numbness in the head.

Other than the way it has been shown to us, there is no ablution. You already (?) the back of your neck from behind. You (?) all the way into your ears. And such practices prevent a person's heart disease. I was a child. Seventy years ago they used to say cancer had appeared. In America they're dying of cancer. We didn't know what cancer was.

Our elders said: it'll come to us too, to us too.

How will it come? Well, if we fall for superstitions in religion, if we live under stress, if we don't take ablution properly, if, while praying, most of us wander the market and don't know how we prayed, then of course it'll come to us, it'll come to us too.

How will it come? Verses, Hodja? There are. How could there not be a verse? I could say it without verses. Allah (?) says: "Microbes are My soldiers." They've translated that wrongly too. "I send them to whom I will," it says. No. Not to whom I will. He'd say, when He sends it to whom He wills, the person says, "You made me ill. I suffered hardship. I couldn't worship You," he says. He sends it to whoever wants it. To whoever wants it. He sends it to whoever wants it. When he wants it, when he wants that illness, when he falls ill, if he is patient, he has fulfilled his gratitude. If he isn't patient, he's already struggling with the microbes Allah has given (?); he has rebelled.

That's why stress turns a person's nerves upside down. And the person becomes hasty. Satan makes a person hasty anyway. Haste is from Satan, deliberateness from the Most Merciful. So let her take ablution properly. If she wants to stay healthy, and if her hair gets messed up, let it. It's Allah who gives her that beauty, a person that beauty.

No person is ugly. Even the ugliest person you see, there's surely someone who sees him as beautiful.

I don't see any person as ugly. They are all of the forms of the Essence of Allah, our Lord. That's why the elders say: don't strike a person in the face. Well, they say it well. They know something, but they don't know its origin. They know something. But we've forgotten it all. Because there is no one who explains its origin.

What does it say now? "Hodja, is there zakat on clothing? If there is, how should we give it?" There's no zakat on clothing.

There's no zakat on a car.

There's no zakat on your goods and property. Unless they become trade goods. Look, unless they become trade goods; what you earn with them, that money stays with you over a year, then you give a fortieth of it as zakat. From the moment you put your goods up for sale, those goods become trade goods. When they're sold, since the goods have been with you quite a while, their zakat you give. If within a year you didn't buy goods to sell, but bought them for need, and then sold them, there's no zakat on that, because that money, those goods didn't stay with you a year. So, just as there's no zakat on clothing, let there be no wastefulness in clothing.

What is wastefulness?

People wear very tight trousers.

Today there are lesbians, lesbians. Women who love women, men with men, there are homosexuals.

These very tight trousers people wear, people's private parts, they put them on display just as they are. And Allah Almighty says in the verse: dress so that your private parts are not shown. Well, there you go, in these verses, where is the clothing you wear?

In this state homosexuals have increased, lesbians have increased, the uncovered have increased, increased and increased. Yes.

We don't know the religion of Islam. Islam remained on the tongue. It didn't remain in the heart.

In the heart only as much as a needle's tip remained.

And who knows what will happen to that tomorrow.

Yes.

Man is deceived by this world.

By golden ears of grain, by shining gold coins. He worships the world, and the world draws him to itself. The person forgets the One who created them. And if he's together with the things created, as far as his eye sees and his mind reaches, is there anything left in the world since the time of our father Adam? No. Where did they go? Where did they come from? So don't forget this beautiful saying of Yunus Emre. "He who doesn't know where he came from and where he'll go is an animal," he says. So don't be deceived by the world and turn your back on the One who created that universe. Every soul shall taste death.

The inheritance of my heavens and my earth will remain to Allah. Don't forget these verses.

To be a servant to Allah, to His Beloved, toward Allah Almighty, granting strength and power, to be a servant to my Lord and to the Prophet Muhammad (peace be upon him), to be of his community, sir, to live on that path, may my Lord grant it; pray for that, and on that path try to walk. Otherwise our affair is bad.

In this realm, a person who can protect himself, a person, faith, at the very top of an apple tree, unclimbable, is like an apple on a thin branch. Happy is the one who picks it without breaking that branch.

Or, in the ocean, amid raging waves, with its rudder broken, imagine a ship. Its engine has stopped too. Broken down.

Happy is the captain who saves it among those waves.

Our time is this time. Don't get carried away. By the desires of the nafs. Don't get carried away by these people who go about uncovered. I don't call the men men either, not all of them, of course; the scoundrel who walks his wife around stark naked beside him and takes pride in it, I address him: if you want to live in such a country, people who live like that are plenty in the world. Among them you'll live very nicely, comfortably.

If you want to live in the land of Islam, what Islam fears, you'll shy away from. Islam fears Allah. You too will be wary of Allah. If you want to be a man, you'll take care of your honour.

Then someone else harasses the woman. "How dare you look at my wife sideways?" Then he either stabs or kills; either prison or the grave. Now, was this right?

Doesn't Allah Almighty say: "Cover yourselves, it is better so that you're not harmed," He says. A verse, I'm citing a verse. "Cover yourselves, it is better so that you're not harmed," He says. If you don't do what Allah says, if the man doesn't act as a man either, well, today's (?) rises up like this. And then they say "I'm a Muslim". What sort of Muslim? You're a Muslim, but.

The disgrace of Muslims.

Yes. I'm telling the truth. Even if my own children went by like that. Even if it were my child, if he didn't do what I said, I'd leave him. Because the will is his. Only, from us, enjoining what is right.

I'd neither let them near me nor go near them. Why? Well, if my child, my grandchild went by like that, I'd be ashamed, ashamed of it.

Well, this is your wife; how are you not ashamed of this? These are your grandchildren, your children. How are you not ashamed of it? Don't you fear Allah either?

Yes. We continue our lesson.

Surah Az-Zukhruf, verse 55. Let's read this and close our lesson. It's time anyway. It's time for the evening prayer.

We read the wrongly translated verse. "So when they angered Us." Look, Allah got angry.

They translate verses, these people.

"We took revenge," it says. Revenge. Now revenge. Allah became a human. He's in human form anyway, well. Sir. That's what comes to their mind. He took revenge on him. "We drowned them all in the water," it says.

Yes. In the thing. This is probably Moses', sir, Pharaoh's water.

In this verse too, in the same way, making our Lord an enemy of people, they have translated it saying He took revenge on them. In verses 25 and 41 of this surah we wrote that our Lord does not take revenge on people. It is also useful to read the footnotes of these verses. Our Lord does not take revenge on people. From the meanings of verses translated this way, such questions in people's minds may arise.

And this, I mean, people might think like this: perhaps here other (?), but Allah Almighty created, yet couldn't create a complete human. There's such a person, above Allah, who set out to take revenge on Him. And Allah, being stronger, took revenge on him. Or He trapped him and took revenge. That's how it would be understood.

"Our Lord, in creating people, didn't create them with complete knowledge. In that case some people were created as enemies of our Lord. And our Lord, when the time came, found the chance and took revenge on them": like this, many questions come to mind, whereas our Lord is free of such deficiencies. People, in return for the deeds they have done, take revenge on their own nafs, they do. Yes. Surah Ad-Dukhan, verse 16 is where we stopped. Page 351. Stay well.

May Allah keep you. Lillahi Teala. Al-Fatiha.

Amin, O Lord of the worlds.