Talk of 7 September 2024

Sending greetings to Ömer Sefer, he says: 350 (?) we left off (?).

There are no questions for us, I suppose? Hodja, there is one. Where? What does it say? Peace be upon you, Hodja. I kiss your hands. My Palestinian brothers waiting where they stand for the bombardment, to be bombed — I cannot comprehend it. They don't even have (?), he says. Shouldn't they emigrate, Hodja, he says. Yes, he says. That's what he asked. Yes.

Now let us answer this question like this. Let's start our lesson. He says: I kiss your hands, peace be upon you, Hodja. İlhan, a guest, says this. Our brothers in Palestine waiting to be bombed where they stand — I cannot comprehend it. Hodja, they don't even have cannons or rifles to fight back. Shouldn't they emigrate, Hodja, he says. If in a land they want to drive you out — that is the state — but if the state wants to drive you out, then there is emigration. But to protect your homeland, there is no emigration. No emigration. For example, there is the Qassam army. And what else was there? There's one more.

There's Hamas, Hodja. Hamas? Ah, there's Hamas. For example, they are defending Palestine. You cannot leave this place and go. Even if you are bombed, you cannot leave it and go. If you were to leave here, the jihad they have waged would be in vain. And the man would come there, take whatever he wants and go. This man is already striving to wipe out Islam and destroy them all together. Now, even non-Muslims have a conscience too. They also have their rules for waging war. But some people — some non-Muslims, we'll say — hell has seven layers; who will be in the most severe of the seven layers? Those who want to wipe out such poor, helpless people by genocide — such wretched people, their place is there.

Who will go there? People like this will go. People like Netanyahu will go. This world is the (?) and shadow of the hereafter. The greater the crime you commit, the greater the punishment you get. They too will commit such a great crime, and so, deceived by the three-day life of this passing world, deceived by a three-hour, even a one-hour life, people who act this way turn the eternal abode of bliss in the hereafter into a dungeon and will (?) torment in the most severe place of hell. Allah Almighty did not create that seventh layer in vain. There are seven paradises and seven layers of hell. Yes.

We are starting our lesson. We left off at Surah Al-Jathiyah, verse 16. We are reading the verse that was written wrongly. "Indeed, We gave the Children of Israel the Book, judgment and prophethood. We provided them with good sustenance. And We made them superior to the worlds," it says. Those who write these are all people of a Masonic mindset. These are people who change Allah's verses for money. But the Quran resembles neither the Gospel nor the Torah nor the Psalms. Because you can make changes in those books. But you cannot make changes in the Quran. Well, Hodja, isn't this a change? This is the word of a poor man who gives his own execution, his own verdict, himself — a poor man's word. Because Allah Almighty says in the verse: We sent down the Quran.

The Lord of the worlds says this. And We are the guardian of the Quran, He says. In its letters, in a single letter of it, neither alteration nor destruction will be made, He says. "Tahribat" means destroying. "Tadilat" means changing. So what they have interpreted are words in which poor people, by human reason, put forward their own ideologies. Look what it says: Indeed, We gave the Children of Israel the Book, judgment and prophethood. Now, did Allah Almighty give this only to them? Did He not give prophets and books to other peoples? Sir, did He not send the Quran to Islam, or to all the worlds, to all people — did He not?

The correct one: Indeed, We gave the Children of Israel the Book, judgment and prophethood. We provided them with good sustenance. Why? Because under Pharaoh's command they worked in the worst jobs. They were made to work in the hardest jobs, in sewage work, in filth. And they could not even earn their living. In this situation Allah Almighty — not only for the people of Israel;

whichever servant it might be, He would have done the same. But because the Children of Israel worked there, He took the Children of Israel there with Moses as far as the desert of Tih. With miracles, too. Even amid those miracles they still worshipped the calf that the Samiri had made. Still they fell into kufr. Such an accursed people this is.

Indeed, We gave the Children of Israel the Book, wisdom and prophethood. We provided them with good sustenance. They were confined there for nearly forty years. He fed them with quail meat. Because of their creation as human beings — "them over the worlds," it says. Yes.

We made them superior to the worlds. Because of their creation as human beings, We made them superior to the worlds. This verse — "Hodja, you say it by your own reason, but in the verse it says it for them." We will prove with this verse that it does not say it for them. Which verse, tell me — you can't know. Yes. Lekad halakne'l-insâne fî ahseni takvîm. I created man in the most beautiful form, He says. Why does He say this? Because Allah Almighty gave man a part of His spirit. Hodja, you're going astray. Has man now been made Allah? Well, I'm not the one saying it; Allah says this. When He created Adam from (?) clay, does He not say, "when I breathe into him of My spirit, prostrate to him"?

Did He not give of His spirit? Will is of two kinds, it says: universal will and partial will. Because He gave of His spirit, with that partial will in that spirit, did Allah Almighty not will what that person willed? Hodja, where did He will it? Well, if you don't know, I'll tell you. In Surah Al-A'raf, verse 172. People made a covenant.

Yes. That is why — look, to those who fawn over the ideology, over the Masons, who see themselves as superhuman with Masonic ideas and, as in the verse, say "the fire will not touch us in hell for more than three days," deciding for themselves — to them Allah Almighty says this: Since you say so, wish for death. Then get paradise after three days.

These are the words these people say to graft their own flattery, their own ideologies onto people. The place wrongly interpreted in this verse is this: their saying "We made them superior to the worlds." As we explained in Surah Ad-Dukhan, verse 32, our Lord did not create anyone superior to anyone. When people made the covenant with our Lord at Qalu Bala, by their own wishes, according to their closeness to our Lord or their denial, they are above one another by degrees. In this respect, (?) Surah Ad-Dukhan, verse 25 — its footnote we put beneath this as a footnote. We have put it as two paragraphs.

Allah Almighty has not given any people a privilege above other people. Now think of it this way. Let's say you have a thousand sons, children. They are all your children. If you are just, if you are fair, would you discriminate between these children? Whom do they call a tyrant, he says — a tyrant?

A father who discriminates between his children is also a tyrant, he says. If Allah Almighty is just, if Allah Almighty is the Judge of judges, then since He will not commit injustice, He does not discriminate between people. Because He gave all of them a part of His spirit, and man was created honoured above the worlds. Because in none of the beings created in the worlds is there spirit. That is why people are a superior being, and in the universe Allah Almighty, in this case, has taken only man as His addressee. Hodja, for what you say, is there anything? There is a verse: Surah Al-Baqarah, verse 257.

In the verse it says this: Allah is the friend of people, it says, you know, He takes them out of darkness and leads them to light, it says. And the Taghut takes people out of light and leads them to darkness, it says. So there is no being more honoured than man. In this case, these are only the words of people serving a certain ideology, a certain Zionism, a certain false belief. "The Children of Israel were created superior." Well, this poor man who says it — if the Children of Israel were created superior — Allah Almighty, though He is free from deficient attributes, cursed them. Both a cursed people who don't listen — He will curse the people that is the (?) of the earth, and also create them with a privilege above people.

Would any person of sound mind believe this?

Allah Almighty has not given any people a privilege above other people. If He were to give a privilege over the worlds, to the Prophet (peace be upon him) — though he came as a mercy to the worlds — to him He would have given a privilege. He would have granted his people a privilege. Here the meaning has been distorted; by saying a privilege was given to the people of Israel, they both ascribe faults to our Lord, and people, within certain ideologies, invent superstitions aimed at presenting themselves as superhuman. Superstition — isn't Masonry a superstition today? "People have degrees." Well, which person has a degree?

Degree is between Allah and man. There are no degrees among people. Because we are no different from one another. You were created of flesh and bone, and I was created of flesh and bone. You were given a part from my Lord, and I was given a part from my Lord. So, by the joy and delight, the longing, the love and affection we feel for our Lord, or by our denying Him, in the sight of Allah Almighty we become separated by degrees. And that not in this world, mind you, not in this world. Because in the world, "My mercy is for everyone," He says — for everyone. Because when man made the covenant with our Lord in the realm of the hereafter, to send them to the world to show what kind of person they are and to hold them as witness to themselves, to those around them and to Allah Almighty — according to the verse "Did you think you would die without proving what kind of person you are?" — man lives in this world according to his own covenant and, after proving what kind of person he is, when his life is complete and he goes to the hereafter, in the presence of Allah Almighty, at the Great Tribunal, he will suffer the consequences of what he did.

Or he will see them.

Here the real meaning is: our Lord gave people of His spirit. In this respect, people were created honoured above the worlds. But some who know nothing of themselves attribute spirit to cats, dogs, plants, in short, even to trees. Because Allah Almighty gave of His spirit only to people in the universe, He declares: I created man in the most beautiful form. In the verse, therefore, the correct form of the verse is: because of their creation as human beings, a privilege above the worlds they possess. Yes. Hodja, peace be upon you. Does a person — what he created, what he made others go through — die without going through it?

What does this mean? Does a person die without going through what he made others go through? What does "what a person made others go through" mean? I didn't understand, Hodja. I mean, when a person does evil to someone else, does he die without going through that evil himself, he asks. Does a person die without going through what he made others go through — had he said it more clearly: here, when a person makes another go through oppression, does he die without going through it in this world too, he'd say. Exactly. How nice. That's what he said. What does he say?

May Allah be pleased with you, Hodja, he says. Now Allah Almighty gives people their punishment both in this world and in the hereafter. That person gives the punishment — but then isn't that two punishments? He'll suffer both in this world and in the hereafter. Is this compatible with Allah's justice? Now, when I say he suffers both in this world and in the hereafter, that person has evil in his destiny. In return for that evil — of the evils he did, the evil he did to you — when he does it to someone else too, he takes a blow from him in the same way. He takes a blow from the other one. Allah does not punish; he lives what is in his own destiny.

With what is in his destiny, someone else makes him go through what he made you go through. That is why Allah says: He does not let him die without making him go through what he made another go through. So he pays his penalty in this world. With the deeds they did, they took from one another. Their reckoning is at the Great Tribunal; before our Lord, who is Eleysallâhu bi-ahkemi'l-hâkimîn, they will settle accounts in His presence. There, whoever is right will get his due, and the other will suffer his punishment. Yes, let's say someone, A, oppressed B. A oppressed B. He made him go through bad events.

But B, though he went through it, could do nothing to A. C will plague that A. What he made you go through, that C makes him go through. He has your revenge taken by someone else. And Allah Almighty does not interfere with what we do. And we will reckon there, settle accounts in the presence of Allah Almighty. I will take my due from A in the presence of Allah Almighty. A, and C too, for the crime he committed in return, gets its recompense. Allah Almighty gives their verdicts with justice, gives their judgments. That is, here Allah Almighty does not say to anyone in this world, "you did this, so I'll do this to you," but if this is in people's destinies, by struggling with one another or through enmities, taking their rights with their own hands, when they oppress one another, whoever is in the wrong, Allah will give His verdict between them.

Yes. And if we have been wronged and can do nothing, we will be patient. If you too are a friend of Allah, if your degree is somewhat lower — a friend of Allah, but your degree is somewhat lower. What will you say? By bearing it silently and entrusting it to Allah, then, at that time, (?) his life (?). He sees his reckoning there too. His life too is only that long. And He sets you upon him likewise. "There is not a single living being to come until the Day of Judgment whose doings We do not know," He says. They settle accounts with one another like this. Yes.

Sir, could you explain Surah Ar-Ra'd, verse 15? I kiss your hands. Page two hundred fifty, Hodja. Which? Page two hundred fifty. Page two hundred fifty more. Surah Ar-Ra'd.

261, Surah Ar-Ra'd, verse 15. Verse 15 has come up. "Those in the heavens and on earth, and their shadows too" — this is a prostration verse. Prostration. "Morning and evening, willingly or unwillingly" — prostration. "They prostrate to Allah." Right.

Morning and evening — the sun rises, doesn't it? In the morning don't they have shadows? "Or their shadows," it says. When it is evening, when the world turns, isn't there no sun on the other side? And then the others — those shadows — don't they light up when morning comes? They too prostrate to Allah Almighty in the same way. And people, when they hear the word of Allah Almighty, and they, it says, fall into prostration weeping, it says. Yes. Now since this was a prostration, again a prostration has fallen to us.

Let's open this place again a bit more.

Yes. Here. It has come already.

"their shadows too, morning and evening, willingly or unwillingly, to Allah prostrate." Now you may ask a question like this:

They have neither life nor soul. That is, neither reason nor soul. How do they prostrate to Allah? How do they know Allah?

Allah Almighty — all that He created, matter, magnetic or antimagnetic — inside the atoms of all bodies there are negative and positive nuclei. As they revolve around each other's axis, Allah Almighty has them invoke an attribute, a name of His being in dhikr. He created it that way. In the verse it says this too: "The heavens and the earth and what is between them know their Lord's dhikr," it says. How beautiful that is. Thus, remembering their Lord — and there being no other god besides Him — Allah, who has all He created remember His being, shows tawhid to people. That there is no god but Allah, and that the owner of all this dominion and sovereignty is Allah — He symbolises this.

In this case He has His creation, whether knowingly or unknowingly, remember His being. You know how in the verse — willingly or, willingly, unwillingly — "come to your Lord," it says, in the verse. Those they call "willingly" are people, those "unwillingly" are matter; He has them remember His being. In this case Allah Almighty symbolises that He is the Lord of the worlds and that there is no other god besides Him. Now, in case we forget, come, let's do a prostration. Come on — do you know how a prostration is done? Without raising your hands at all we'll say Allahu Akbar straight away and go into prostration; from prostration we'll stand up, and we will have done the prostration. Prostration can actually be done individually too, but when we are together, an imam can also lead the prostration. If you will each do the prostration alone, do the prostration; if you won't — I've had you prostrate. What will you say? What did you say? (?) to teach. (?) the congregation present (?).

We turned to the qibla. And what will I say? What did you say? (?) to teach. (?) the congregation present (?). Allahu Ekber.

Semi'nâ ve eta'nâ ğufrâneke Rabbenâ ve ileyke'l-masîr. Yes. Now Kazım says, Hodja, (?) we're watching like this, and you too pray like this. Well, I can't sit; I can't lift myself onto my feet.

Yes.

Bismillahirrahmanirrahim.

Hodja, I'm Mustafa from Konya — my question further up, it got lost in between; can you answer it, I kiss your hands, he says. No question gets lost in between. It was skipped unknowingly. That — write it here, write your question again, and let's answer it.

Mustafa. Mustafa from Konya. A guest, a guest says this. Yes. Now, when you say it got lost, that would mean we deliberately didn't explain it to you.

"Our state leaders are preparing our country for war. So that Allah's word may be (?), they are trying to strengthen both the treasury and our soldiers; they are working." We talked about these, I think, didn't we? "What is the reason for the Mahdi and the Prophet coming to the world again in the end times?" We explained these, I think. We did, Hodja. Yes. Erdem, a guest. The guest — what, Hodja? "A woman who goes about uncovered, the scent of paradise" — we explained this too. We did, Hodja. "Peace be upon you, sir.

In a video of Cübbeli," he says.

There's no question of yours here. There is, Hodja, right here. Where? He asked on the 17th, Hodja. Let's go up a bit, Hodja. Let's go up a bit more.

Is it here? The 17th — the question is from Mustafa, Hodja. We went up too far, Hodja. Let's go down a bit. It's a rather long question anyway, Hodja. There's Atilla here. This one. This is Mustafa. That one, Hodja. "Hodja, peace be upon you. I'm Mustafa from Konya. I had a question for you. According to my current knowledge, Allah (?) none of His works (?)." Someone wrote something. That place disappeared. Will you be able to find it? Here you go, Hodja.

Guest, guest. This one? No, Hodja. A bit further up. Up. When (?) reading something, don't write to me here. This one? Asayi, my brother.

Guest, guest. This one, Hodja. That one. This one? Yes. "Hodja, peace be upon you." They need to fix this. When such a question comes in, they shouldn't drop it. That question needs to be added below it. You know, while reading here, a question is sent. The question goes by. Then find it somewhere in between. They need to fix this. It doesn't work like this. Tell Çağlayan that. Let him fix it.

"I'm Mustafa from Konya. I had a question for you," he says. "According to my current knowledge, Allah does nothing by chance." Of course He doesn't. Let me tell you a verse. "There is not a single living being to come until the Day of Judgment whose doings We do not know," He says. What chance could this be? "Everything is by a certain reckoning." Right. Everything is within a program. "It serves a certain purpose." Allah Almighty has programmed these worlds according to everyone's wishes and desires.

He has also arranged the food, drink and sustenance of all creatures. "When the time comes, events appear. These events are put into action.

Starting from this knowledge, at the beginnings of suras what they call huruf-u muqatta'a" — where is it — at the beginnings of the suras, the letters? Hodja, there are verses like Alif, Lam, Mim, you know, the huruf-u muqatta'a verses — the muqatta'a verses, as they call them, those sura-opening letters — he writes, "like Alif Lam Mim, they are not meaningless." Of course, I'll explain that to you too; let me see what you say at the end. "I suppose so, I think." You think correctly. "Do they at least have batini or ladunni meanings? If so, what can I do to learn them?" he says. The word of Allah Almighty is built on letters.

Letters. For example, as you wrote here: Alif, Lam, Mim — what they mean, we don't know. But when these letters come side by side, Allah Almighty tells us a verse. Within these verses there may be a secret of creation. We can't know. But verses open up, meaning by meaning. So the verse is for the letters. Because the letters are in separate meanings. With a separate meaning of each letter, Allah Almighty will light our way; He sends us His verses in a way we will understand. But within the letters of those verses: the first meaning, the fifth meaning, the fiftieth meaning, the seventieth meaning.

How do you know the seventieth meaning? The Prophet says: every day I would repent seventy times for my lowliness, he says. What does this mean? What is the seventyfold deficiency of the Prophet who came as a mercy to the worlds? Not lowliness — what is his deficiency? Deficiency, he says. When he receives the fifty-ninth meaning, he sees that the fifty-eighth meaning was deficient. When he receives the seventieth meaning, he sees that the sixty-ninth meaning was deficient. So, like the way we talk, in plain speech, when one says to Ahmet (?) "come," you'd interpret it in one meaning, or in a few — two, three meanings: "he called him for this, he called him for that," and so you give it meaning. But with Allah's letters, if you try to give it meaning, (?) you cannot understand its meaning.

Only we are shown the way, you know, and we can understand a few of its meanings. Three meanings, five meanings, ten meanings, fifteen meanings. Yes.

Do they have ladunni meanings, he asks. Ladunni meanings are not within those verses. Ladunni knowledge is within this: "Whomever We give knowledge, We give wisdom," He says. Wisdom is to sense the meanings in that verse, and Allah Almighty to a person — let me put it this way — telling Khidr (peace be upon him), when he sank the ship, why he sank it. That is ladunni knowledge. Moses couldn't know this, even though he kept company with Khidr. But Khidr (peace be upon him) knows why he sank it. Because Allah Almighty commands him. Up ahead there is a king. He will seize the sound ship of these poor people.

These are poor. They earn their sustenance with these ships. You damage the ship, He says. Make a hole, He says, damage it. When that king sees it damaged, He says, he won't take it. And these young men will earn their sustenance from it, He says. Moses, though he is a prophet, doesn't know.

Now he comes to a village and kills a boy. He comes to a village; though they gave them no food, he repairs the wall. This is ladunni knowledge: when Allah Almighty gives an order to a person, that is, when He gives it to a person who possesses ladunni knowledge, that person knows why he did it. And when He gives wisdom about verses too — what that verse means — with that wisdom He makes known to him a few of that verse's meanings. Yes. Otherwise you cannot solve this with this reason, with books. Well, Hodja, with what do I solve it? By reforming your nafs, by continuing your worship, by praying the tahajjud prayers at night, while sitting, lying down, standing, after prayer — if you remember Allah and keep up your prayer, if you struggle with your nafs, if you pass through the states of the nafs, step by step, then you will come to know these.

Otherwise, not a thousand books — even if you read a hundred thousand books, even a million books, you cannot come to know these.

You cannot get there with Ahmet's reason, with Mehmet's reason.

When Shams of Tabriz threw the books left by Mevlana's father into the water, Mevlana's heart sank. He says — Shams of Tabriz says — "The books or me?" Throw, throw away the books, he says.

Yes, the knower needs no explanation. To one who understands, a mosquito is music; to one who doesn't, drum and zurna are too little. Yes.

(?) says: "God forbid, Hodja, I didn't mean it that way," he says. "'It got lost in between' — that's how we say it back home," he says.

Yes.

Now — he has written something else. "Sir, why is it that the evil eye strikes some people heavily, weighs on them and affects them negatively, while it doesn't affect other people at all? May Allah be pleased with you. I kiss your hands." There is an evil-eye verse.

If you recite it, that prayer, that verse removes it from that person. Allah Almighty says this to the Prophet in His verse: "Had We not protected you, they would have knocked you down with their eyes," He says. Which verse? Look it up. Look, let me tell you that verse. So is the evil-eye verse in Surah (?)? It'll be somewhere like that. Surah Al-Qalam. The evil-eye verse: Surah Al-Qalam 51–52. Surah Al-Qalam 51–52. At the end, anyway. In Surah Al-Qalam, verses 51–52. It's written there at the very end. So if you become proud, arrogant, act with ego, and you also have wealth, a man goes "oooh" at you, and the ray in his eyes knocks you down.

But if you are with Allah, Allah Almighty protects you with His verses.

"Sir, peace be upon you. The evil eye — who? I mean, what is its cause? May Allah be pleased with you. I kiss your hands, sir," he says.

The verse near the end of Surah Al-Qalam — on which page of the Quran is it? Look it up. Surah Al-Qalam, Surah At-Tur. Let's see. Yes.

Hodja, page 565. Page 565.

Yes. 574. 560 — did you say page 4? 565. The end, anyway.

Look what it says here. Ve in yekâdu'llezîne keferû.

Which verse is this? 51, Hodja. It starts from verse 50. Verse 51: "Those who deny, when they hear the reminder, almost knock you down with their eyes. (?) and out of their envy, 'No doubt he is a madman,' they say," it says. What does verse 52 say? Ve mâ huve illâ zikrun li'l-âlemîn. Here they have written this: "Yet it, the Quran, is nothing but a reminder for the worlds," it says. This is a wrongly interpreted statement. What does it say? Ve mâ huve illâ zikrun li'l-âlemîn — here the meaning is this: "hu" — the One who subsists by His own being, by no one created, not born, existing by Himself — that is its meaning. "Ma" makes it negative, and "ma hu": other than the One who subsists by His being there is none — by His being, other than the One who subsists by His being there is none, yes — "illa," "illa": all the worlds remember Him.

The verse is clear. Indeed — "illa": all the worlds remember Him, other than whom, who subsists by His being, there is none — that is what we have written here. That is exactly what the verse means. And what do they say? "Yet it, the Quran" — here "Quran" doesn't even occur. "Quran" doesn't occur. Now they interpret by their own reason. "Sir, that Quran is nothing but a reminder for the worlds," it says — (?) Here we always write the correct ones. Yes. We have come to Surah Al-Jathiyah, verse 23.

"Who takes his whims and desires as god," it says. Do you see? As we told guest Mustafa a moment ago, what does it say? "Who takes his whims and desires as god" — that is, with his nafs, his own existence, his reason, seeing himself as superior to other people, living with pride and arrogance, boasting of his existence; likewise, with his beauty, his qualities, showing off to people, sir. Whereas all of these are events Allah gave to test people. For proving himself. And Allah tests no one. For proving himself, in whichever state a person would prove himself better — because he wished for those states, he proves himself so well in that state.

"Whom Allah, according to a knowledge from His own presence, led astray, and whose ear and heart He sealed" — Allah leads no one astray. They have interpreted all of these wrongly. Then why did He make a covenant with us? Why did He write our covenant as destiny for us? So if He hadn't made a covenant with us, this verse would hold. I mean, what it says would hold. "And over whose eyes He drew a veil — have you not seen him?" it says. Now Allah led a person astray. Sealed his heart. Drew a veil over his eye. Plugged his ear too. Well now, wouldn't this person say, "My Allah, You did this to me.

If I — You didn't do this to Your other servants. If You hadn't done it to me too, I would have known You too," he would say. He could easily say this. Yes. "Now who besides Allah can bring him to the right path?" But He says: I sealed him, didn't I? I bring him to the right path. "Will you still not take heed?" it says. Nonsensical words. He both seals and also says, who besides Allah can bring him to the right path? Whereas: "The one who takes his whims and desires as god, who from Allah's right path strays and has his ear and heart sealed, and has a veil drawn over his eyes — have you seen him?" it says.

Hodja, now how should we understand what you say here? Is this correct? To understand that it is correct, the realm of Lahut must be known. You will know that our souls were created in the realm of Lahut. There you will know Allah Almighty's "I am your Lord," Elestü bi-Rabbiküm. There, at the address "Elestü bi-Rabbiküm," the Prophet (peace be upon him) having us affirm Allah Almighty — you will know this. And you will know that there people were divided into three groups. It says so in Surah Al-Waqi'ah too. All (?) coming from one another — three groups: ve küntüm ezvâcen selâseh. Verse seven, Surah Al-Waqi'ah.

Fe ashâbu'l-meymeneti mâ ashâbu'l-meymeneh — O people of the right, good tidings to you. Ve ashâbu'l-meş'emeti mâ ashâbu'l-meş'emeh — O people of the left, woe to you. You will know these. What the middle class, the class of the muqarrabun, is, you will know. Then, that these are this way — that those people, in Surah Al-A'raf, verse 172, when Allah Almighty made the covenant, said "You are not my Lord" — you will know this. And you will know that those people await the Lord of their imagination. And did Allah seal their hearts, or did they have Allah seal their hearts?

If you commit a crime, if you come before the judge, and the judge sends you to prison — did the judge send you to prison, or did you, for the crime you committed, send yourself to prison? They have always interpreted the verses like this, blaming Allah. "Ascribe to people not even an atom's weight of crime," they said. They have always blamed Allah. Yes.

We read the correct one once more: "The one who takes his whims and desires as god, who strays from Allah's right path and has his ear, his ear and heart sealed, and has a veil drawn over his eyes — have you seen him? Now who besides Allah can bring him to the right path? Will you still not take heed?" Allah, if He wills, does it, but a word has gone forth from Us: paradise and hell. "If We do not will, you cannot will" — what does this mean? No one other than Me can change your destinies, because I am the one with judgment, with knowledge above the worlds, He says. And I wrote your destinies for you, He says. But a word has gone forth from Us — what does it say? Paradise and hell. With Us there is a Book that in the Preserved Tablet is preserved. Nothing is later added to it nor taken from it, He says.

Nothing is taken from it. Because over the times to come, Allah, who knew what the people to come until the Day of Judgment would do and accordingly programmed these worlds — if He had created something deficient, He too would be ascribed faults. That is why we say: according to this verse, until the Day of Judgment Allah will no longer create anything. He creates nothing. Pay close attention to my words. Until the Day of Judgment He creates nothing. In the hereafter He will say to paradise, figuratively, "Are you full?" When it says, "Is there more?", He will create new beings. But to hell too, figuratively, He'll say "Are you full?"; it will say "Is there more?"; with the foot of His power He will close it.

What does this mean? He will create no being for there. Allah is not unjust. Yes. While we have such a Creator, such an Owner, in such a passing world, in a guesthouse, eating and drinking what Allah gives and, without giving thanks, turning our backs on Allah and rebelling — in a short time, with our life of a few hours, by rebelling against Allah, is it worth buying the eternal abode of hell in the hereafter?

If the Diyanet explained it to these people like this too, would these people go astray like this? People are thirsty for their religion. They don't know their religion. They don't know. A person cannot learn his religion by reading the Quran. A person cannot learn his religion by telling the stories of Ahmet and Mehmet. One should make people love Allah. Explain why they came to the world. Explain their duty in the world.

Always stories, stories, stories, stories. Yes. In this verse, the wrongly interpreted place is this: "The one who takes his whims and desires as god, whom Allah, with a knowledge from His own presence, according to a knowledge, led astray, whose ear and heart He sealed, and over whose eyes He drew a veil — have you seen him?" The correct one: "The one who takes his whims and desires as god, who strays from Allah's right path and has his ear and heart sealed, and has a veil drawn over his eyes — have you seen him?" Those unaware of Surah Al-A'raf, verse 172, because they interpret the verses like this by their own reason, have ascribed faults to our Lord.

Our Lord has not led anyone astray. He has not discriminated among His servants.

Our Lord made a covenant with people. He wrote each person's wish completely as destiny for him. In this case, people have led themselves astray in the middle of the straight path, had their ears plugged, had veils drawn over their eyes, and had their hearts sealed. In this case, no one can say of our Lord that among His servants He plugged this one's ear, veiled that one's eye, sealed that one's heart. Those unaware of the meaning of the covenant at Qalu Bala, because they ascribe faults to our Lord like this, have turned the verses into superstitions. Yes.

We have come to Surah Al-Ahqaf, verse 10. This is the wrongly interpreted place. "Say: Have you ever considered? If this is from Allah and you have denied it, and a witness from the Children of Israel has seen its like and, while he believed, you still acted arrogantly, would you not have done wrong? Surely Allah does not guide the wrongdoing people," it says. Yes. Now here it is correct up to the end; the verse at the end is wrong. I won't call it a verse. The verse interpreted by a person's own reason has been interpreted wrongly. What does it say?

"Surely Allah does not guide the wrongdoing people." Whereas among the wrongdoing people, is there no one who is guided, who comes to the right path? Indeed, Allah does not lead anyone anywhere. Allah only (?) the truth and speaks the truth. Look what it says in the verse too. "I always speak the truth anyway," He says. In the verse. Which verse? Look, let me tell you this here.

Yes. Now, sir, we have come here.

Surah Al Imran, Hodja. Yes. Verse 95. Here a "when you come into Our presence with a (?)," it says.

It is Surah Al Imran, verse 95. It is Surah Sad, verse 84. One minute. Not that. It's here, but I didn't write it here. There, it's over there. Look. Let me come to this. And we'll rest a bit, those of us who explain. And I'll have listened a bit too.

What does it say? Giving a promise. In Surah An-Nisa, verse 122, it says: in giving a promise and keeping it, who can be more truthful than Allah? Also, in Surah Al Imran

I didn't write it. That one, Hodja — Surah Sad, Hodja, 457. Page. Surah Sad, page 451. Now look. 451. Surah Sad, page 457, Hodja. 84. Verse eighty-four.

This is Surah As-Saffat. Not in Surah As-Saffat. It would be in Surah As-Saffat. Yes, Hodja. Surah As-Saffat, page four hundred fifty-seven, Hodja. Page four hundred fifty-seven. Leave the page. From 857, 84. "The truth is — and I always speak the truth," it says, look. Yes. We did that one. "Surely I will fill hell with you and all who follow you," it says. Now they interpreted the words of 83 wrongly anyway, look. 83 too. "Except My servants among them who have been made sincere," it says. "Servants made sincere." Who made them so? Others made them so. Whereas: "except My servants among them who have attained sincerity." Then, "the truth is," it says, "I always speak the truth," He says.

Allah Almighty only speaks — only speaks, speaks the truth. Man has will in doing and not doing; in doing or not doing what Allah Almighty says he is free by his own will, so this person, because he did not do what Allah — that is, our Lord who created us — said, will of course be called to account. If he does it, what happens? If he does, He asks nothing of you. He gives you His paradise, after all. He asks nothing of you. Yes. Say: just know Me. Know Me as Owner. Know Me as the Lord of the worlds. Know that I created you. Say "Allah" to Me once, He says.

He asks for nothing else. Your prayer is for you. Your fasting is for you. For your health. Your worship is for your health too.

In the world, to earn your sustenance, you work for Ahmet, for Mehmet.

With the money you get there, you secure your sustenance.

Do you ever think about the body He gave you in trust?

This body is entrusted to you. To use that body well, Allah Almighty gives you some duties. He says: if you use this body of yours this way, you'll be at ease. You won't suffer with it. What is it? Pray, He says. That is, you exercise. Praying melts the fat in the hollows of this belly. Praying. Taking ablution protects the heart, prevents heart disease. Yes. "Because I gave you this body, I will call you to account for the way you used it," He says. Look, the body is a trust. To keep the trust of the body alive, He gives me duties. Well, if I take this body as a trust — let's say if I push the horse under me, if I push the horse, spur it on, if I tire it out day and night without stopping, one day the horse drops dead.

And you too one day fall ill and suffer the penalty of that illness.

Why?

Imams in the old days didn't fall ill. I have never seen a sick hodja. Imams didn't fall ill either.

They lived long, too. Because the secret of living long is not in Ahmet or in Mehmet. Not in the stories people made up — in this water, in that fruit, sir, or that he did this or that somewhere — no. The unbeliever has it too. He lived to 120. He's still alive. "Oh, his secret was this." The secret of living long — of living healthily, rather — is peace, peace. And peace is in Islam. If you live Islam, you find peace. Just as with the bank or with acquaintances — your property, your possessions registered in your own name, your money ready in the bank — just as you trust them, if you lean your back on Allah and trust Him this way, you find peace.

Otherwise you find peace nowhere else. And stress eats you up; you fall into the state of the person this verse describes. They interpreted it wrongly. I'll tell you that wrong version first. "Germs are My soldiers; I send them on whom I wish," it says. They have always laid the blame on Allah for people, always. Whereas: Germs are My soldiers. I send them to whoever wishes, He says. To whoever wishes. If you do every kind of filth — in the gambling house, in the bar, in fornication, sir, in (?), in (?), in injustice — will there be peace in you? Can you attain peace? That stress, that depression, that inner gloom eats you up, finishes you. Because you weaken your body for those germs, you have invited them yourself.

And then you have betrayed the trust Allah gave you. "I will call you to account for the way you used this trust I gave you," He says.

If you are not with the verses, if you read other people's novels, if you devour thousands of pages of books and say "I am an intellectual," and to the reason of poor people, of superstitions, you mortgage your own reason — though the Lord of the worlds created you — and the word of your Lord, who shows you the truth and will bring you to peace by right paths, you don't read, you writhe like this.

Who opens their Quran at home and reads it?

At least read its translation, come on. Read its translation. You don't have to read the Arabic. Read its translation. This is your book. You have abandoned your own book. You read everyone else's book. Allah, Allah. And then you say, "Sir, I'm an intellectual." You say, "I've devoured books." Look, to devour books, you first have to read your own book.

Yes. Our time is up. Here, at Surah Al-Ahqaf, verse 10, at this verse, we end our lesson. God willing, we will continue our lesson next week. Page 355. Here. We are on page 355. Yes. Stay well, be entrusted to Allah. Lillahi Teala'l-Fatiha.

Amin.