Talk of 14 September 2024

Look, first of all, if I'm older than you, there is respect for the elder, and also, be quiet.

And also know that I am not an ordinary person.

You don't tell your troubles to Ahmet Agha or Mehmet Agha outside.

Al-Ahqaf We left off at verse 10 of the Surah. Before we begin our lesson, first, may the Mawlid Kandil be blessed for all of you.

There is a question here. Let's see what the question says.

It says Mehmet Misafir. Is there anything further up?

Okay, there isn't. You have Mehmet Misafir. Hodja, peace be upon you. Some say Allah, Jalla Jalaluhu, the earth and the heavens in six stages created. Six stages. He created them in six days. What does stage mean? I don't know that. Stage means, let Him create one thing, let Him create that. It goes stage by stage. When you say stage, it means developing oneself, developing something and developing it as it goes. He created them in six days. So He worked them according to a program.

They say not in six days. How true is this? It is as true as I have said. As much as I have said. To turn the religion of Islam into superstitions, people when I was a child, I was very naughty. My late mother used to say to me: you found a village without dogs and you walk about without a stick. Now these people, there is no scholar, there are no ulama. In religion they found a village without dogs and walk about without a stick. Stage would mean Allah Almighty began to create while developing Himself step by step. But He created in six days means the plans in His hand, what He would create in His mind, in that memory, He put into account and created them.

Now most people won't even understand what I'm saying. Let me tell you a verse, maybe you'll understand accordingly. Allah Almighty says "Kun", that is, what I say, I create. Do not think this is with sound and letters, he says. Who says this? Imam al-Ghazali. I say the same. Do not think it is with sound and letters. But when Allah wills, He creates. Whatever it may be. But this relates to a time. That is where the six days come in. What does He say? Look. If it were stages, it would say this. In two days the earth, in two days the heavens, and in two days what is between them He created. What did He do?

Six days. Now if it said two days, in two stages, in two stages the earth, in two stages the heavens, in two stages what is between them He created, in what time did He create them? Within how much time did He create them?

Then these two stages, two stages, how many days did they last? How long did they last? Right. I hear "in six days". There are six days. There is the number six. You can't deny the six either. In six stages, in which stage did He create the heavens? Why did He create the heavens? Why did He create the earth? But He created them in six days. Look what it says. In two days the earth, in two days the heavens, in two days what is between them; He made that calculation. Within that calculation, with those programs, all the living beings that will be until the Day of Judgement, the particles, the living and the lifeless, He programmed.

At every moment, in every place, He stands by all His creatures, present and seeing. Yes. Do you know, as the Prophet was ascending a little, "Stop, O Muhammad, your Lord is performing salat," it says. The Prophet is astonished. My Lord has no need to pray. When he ascended in the Mi'raj, He said, O Muhammad, why don't you ask about what you heard?

When the Prophet said, You know my heart better than I do, my Lord, I have no need to perform salat, to pray. At every moment, He says, I am occupied with My creatures, being at their head is like prayer for Me, worship. Worship. That is why I said salat, He says. I cannot part from them for a moment. There is no absent-mindedness. There is no sleep.

Yes. Which stage is this talking about? The irreligious. Yes.

So also, in my dream, in my dream I saw the ringleader. Look, I don't act as a dream interpreter. But I'll read it, I won't interpret it. I'll read it. When people like you say "in my dream, in my dream", our lessons here go to waste. We are not dream interpreters. So I'll read it, let me see what you saw.

It says Hodja, also in my dream I saw the ringleader, it says. I don't want to interrupt the lesson with dream interpretation. So I'm not curious about the interpretation of the dream, only whether it is satanic, rahmani or nafsani, I'm curious about that. The ringleader was sitting on a bed the size of a room. Who did you mean by ringleader? The ringleader. He was sitting on a bed the size of a room. Every side of the room was shiny, made of wood. I sat face down on the bed, and he said, you will ask, you will ask. I got scared. I made something up there, but I don't remember. Hodja, there it came to my heart as if nobody there loved him.

As if they were by his side because they were afraid. Hodja, the dream has stuck in my mind a lot. To me it seems rahmani, though? You know better. May Allah be pleased with you. I got scared. I made something up there. But I don't remember. Hodja, there it came to my heart as if nobody there loved him. Which people don't love him? Look, it starts with him alone like that. Then people appear there. They don't love him. He doesn't love anyone. You can't even tell your dream properly, for one thing. Nobody there loves him. As if because they are afraid. By his side, by his side they are, it came to my heart. Hodja, the dream, my mind.

These are dreams you see from the nafs. Not satanic either. Nafsani. I mean, it doesn't even fall under nafsani. Rather, it is a satanic dream. If it were nafsani, certain feelings would arise. You would become junub, you would become this and that. Some events would (?). This is a satanic dream. Don't dwell on it.

May your Kandil be blessed. It is the Mawlid Kandil. It is the Prophet's coming into the world on the 12th night of this Rabi al-Awwal.

People had gone astray. They had filled our Lord's House with idols. Around our Lord's House, stark naked, men and women undressed, clapping hands, whistling, they used to circle around it. Yes. They would bury girls alive in the ground,

and though the girl was from his own loins, he was ashamed of her, there were those who fled to the mountains. There were those who did not come home for weeks.

In this state the world was wrapped in a dark realm, with people living in oppression, their wives, their daughters, their sisters, their mothers made to dance at drinking tables, so that my eyes' pleasure be satisfied, stripping them stark naked and amusing themselves with them; the world had fallen to that state.

And to save the human being, whom He created most honoured, from this state, Allah sends the Prophet, mercy to the worlds (peace be upon him).

Let me turn off its Bluetooth, it's coming through to the ear.

Allah Almighty sends the Prophet not only to illuminate the world but also as a saviour. The Prophet (peace be upon him) was a commander, a statesman and a man of religion, that is, a prophet; Allah Almighty's last one sent to the earth, the Seal of the Prophets, and of the religion He will keep until the Day of Judgement, its essence, the Quran, on the 27th night of the month of Ramadan, sending it down to the place called Qadr, and to all of humankind, to this generation whose minds now work, the Quran, by sending it down, that the end of the world is near, and since no prophet will come after him, again that the end of the world is near, to people, how beautiful.

With the Prophet's coming into the world, his address to all of us, to all people.

If we are a part of Allah Almighty, if He gave a part from His spirit, if the worlds were created for man, because man, "wa ma arsalnaka illa rahmatan lil-'alamin", I man, and the Prophet (peace be upon him), He sends as mercy to the worlds. What does it say? "wa ma arsalnaka illa rahmatan lil-'alamin". The worlds He created from his light. And his spirit He created from the spirit of the Prophet. That is why he is mercy to the worlds. That is why, to remove oppression, to make justice known to the whole world, Allah Almighty created human beings the most honoured not of the earth but of the worlds.

What does it say in the verse? We have made man honoured above the worlds, it says. Above the worlds. For the human being, created the most honoured, these worlds were created, and the human being in our time, there is no religion left anymore, nor manners left, nor prophet left, nor fear of Allah left. They stripped stark naked. They commit fornication on the roads too. Openly, plainly they commit fornication. Is this a human being? The human being who fornicates on the roads like animals, isn't he the human being corresponding to the verse that says he is like the four-legged beasts roaming the earth? With the Prophet's coming into the world, removing such immorality, and the human being, the most honoured creation, so that no harm comes to his dignity and honour, his glory, his chastity, to cleanse the human being, whom He created as the most sacred being not of the world but of the universe, through the Prophet, with the Prophet, with the noble Book He sent to him and its religious rulings, He honoured him.

Whoever stays far from this honour is deprived of that honour. Because if you seek honour and glory, honour and glory are with Allah, it says. He doesn't say this to any of His creatures, He says it to man. If man drags himself around dishonourably, without dignity, unbecoming of the loftiness of his own being, like animals, he has no place with Allah Almighty. Unless he repents; this, if they repent of these immoralities and turn back, if he says I lived a period of ignorance and repents to Allah Almighty, then on such Kandils, on such Mawlid Kandils, there is no sin Allah Almighty will not forgive.

But the course is such a course, there is such a fire, that putting out this fire is not possible either. Until when? Until the time the Mahdi comes. Otherwise this fire won't go out with this technology.

In the time of the Prophet (peace be upon him) this technology will disappear.

How will it disappear, Hodja? How well you said it.

The sun's (?) rays are erasing the magnetism at the North Pole.

The world turns on its own axis one second, two seconds short every year. Will you be able to deny this? Technology says so.

Go to England, the settings on those new clocks in Greenwich say so. They are looking.

In the end, with the magnetism being erased too much, the world turning short, people being unable to hit the place they want from a satellite or from where they sit. This is the state of weapons not firing.

I mean, it's not that this weapon won't fire at all. What you put inside the gunpowder, inside the bullet, you can fire. But you won't be able to use your missile. He won't be able to hit the place he wants. You won't be able to send your guided munition to where you want. because all compasses will go astray, that is when the Prophet will come forth, in the time when weapons don't fire, in this situation toward the Day of Judgement step by step we are approaching; ahead of us there are darker days, darker days, worse lives there will be. Fornication will increase openly in the middle of the road.

Filth will multiply by the roadsides.

Little time is left for this.

After the third world war this will come out openly.

Little time is left for the third world war too. That will break out too. No one will be able to prevent this war.

In this situation, as we go to where we have come, the Prophet (peace be upon him), who came as mercy to the worlds, to protect people from the fire of Hell, which Allah gave to him as a gift, and to his ummah or to people, ruling with the Quran sent to the worlds, His Paradise to grant to people, the Prophet who strove, people who move away from his word, those people who stay away from such beautiful days and do not repent and still rebel, following the whispering of Satan, saying there's still time, you'll repent later, and continuing their filth, according to the verse "long hopes are shirk", that one moment later they will be alive, these poor people have no proof in their hands; with Satan's whispering, with the feelings of the nafs, deceived by the beauty of the world, if he still continues his filth, will he not have wronged his own self?

Will he not have taken revenge on his own self?

Yes, may Allah protect us. That is, the one who came as mercy to the worlds, the oppression of all these worlds, turning darkness into light, with his justice giving life to all people, addressing people with the verses of Allah Almighty, illuminating the worlds, the night the Prophet (peace be upon him) was born, yes, such a prophet's ummah, as we are, however much we thank Allah Almighty, it is little. Yes, my advice to you: as the superstition-mongers say, to drive you away from religion, tonight you'll pray a hundred times, a thousand times you'll recite this, three thousand times you'll do that.

There is no such thing like this. Ladies, there is no such thing. These are people who drive people into hardship to push them away from religion, who daunt people. Look, what does Allah's verse say? In My sight the best of worship is that which is little but constant, it says. There you go. Look at what those superstition-mongers say; look at the beauty of Allah Almighty's verses, which do not load on a person's back a burden he cannot bear.

Don't believe the words of those superstition-mongers. On Kandil nights there is no such thing as: you'll pray, how shall I put it, this much, you'll do this much dhikr, you'll worship this much.

We do not burden you with anything beyond your strength, says Allah Almighty.

We have moved away from the Quran. We stopped reading our own Book. We mortgaged our minds to the minds of the superstition-mongers. We were deceived by the lies of non-Muslims. And in this way we moved away from our religion. Our nafs made the world look beautiful to us. And Satan made a very fine partnership with these two. And together with Satan, our third enemy, we handed ourselves over to these enemies.

Wake up. Just as you wake up from sleep. Just as one day you have a frightening dream and wake up with that fear, and say it was a dream, praise be to Allah, it wasn't real, think of the opposite of that day. When you are resurrected in the realm of the Hereafter, you will ask each other, how long did we lie under the earth? Some of you will say three days, some of you a little less than a day, ask the angels on duty who kept count of it, it says. There, when you wake up, you can't be as when you wake up from a dream, there you will wake up from the sleep of truth; its reckoning there is hard, "alas" is worth nothing; there is no (?) to the world ever again.

So your life is a treasure in your hand, be wise, think of where you came from, think of where you'll go, think of your Owner who created you, think of the account you'll give Him, accordingly Kandil nights like this are an opportunity for you. Repent. Turn to Allah. And give up those filthy things. Stay well.

Yes. Let's return to our lesson. There's probably a question here.

No question. We begin our lesson. We left off at verse 10 of Surah Al-Ahqaf.

We read the wrong one. 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 the like of it and believed, while you still behaved arrogantly, would you not have done wrong? Up to here it is correct. After this it says: Indeed, Allah does not guide the wrongdoing people to the right path.

In this time the wrongdoing people have taken the bit between their teeth and go on. Among the unbelievers too, those who go to churches and do wrong with the words of those wrongdoers, who in the end regret it and from Christianity (?) become Muslim, aren't there such people? There are. Well now, did this verse fit? He does not guide the wrongdoing people to the right path. Yes.

Whereas they should explain this verse like this. The wrongdoing people cannot attain Allah's guidance as long as they remain in that state. Look how beautiful. What is this? What does the word show? Let me say it again. This word is the word of which verse? I'll tell you now. Indeed, Allah, the wrongdoing people, as long as they continue in that state, cannot attain Allah's guidance. This reveals Allah's attribute at-Tawwab, this last thing I said. I mean, this closes off the attribute at-Tawwab.

The verses will confirm each other, confirm, not contradict.

And when we explain this, those without knowledge say, what's in this, and like that they brush it off. Yes.

We read the correct one. The correct one is the same up to the end. At the end, likewise: as long as they continue on that path, they do not come to Allah's right path. That is, they do not attain guidance. The part wrongly explained in this verse is this. Indeed, Allah does not guide the wrongdoing people to the right path. Now besides, Allah neither guides anyone to the right path, look, neither guides to the right path nor takes them off the right path. Allah Almighty has no ruling over us as long as we live. If He had a ruling, He would not have given us will and then, with our own will, made a covenant with us in Surah Al-A'raf, verse 172.

So this verse too tells us that He has no ruling. Fa man ya'mal mithqala dharratin khayran yarah. Wa man ya'mal mithqala dharratin sharran yarah. What does this mean? I will call you to account with what you did. I will write the good of an atom's weight too. I will write the evil of an atom's weight too, He says. Well now, where is Allah's will upon me?

Shall I tell you another verse? The verse: Did you think you would die without proving what kind of person you are? Where is Allah Almighty's ruling over me?

Where is He to guide me to the right path? Where is He to take me off the right path? Because Allah Almighty has left us alone with our own minds, our own will, Allah only shows the right paths. He shows the right paths, the right paths. Ah, if you go toward the crooked, He tells you too: look, Satan is your enemy, don't befriend him. I mean, He tells you. He leaves your own will to you. Look, He doesn't turn you away from there. He doesn't lead you. He doesn't take you from there either. He leaves you free with your own will. Satan is your enemy, He says. Don't make friends with him. The world looks beautiful to you, looks attractive.

Don't love it more than Me either. Your nafs is your enemy, He says. Never side with your nafs. He shows you these. Come on now, step up. The will is yours. If I go to the right, it's right; if I go to the crooked, it's crooked. Now did Allah lead me? But we were in darknesses. What does this mean? We came into the world. We were people who didn't know what to do, unable to see in front of us. We held a light before you, He says. Light. What is this? He sent down the verses. The verses. He shows the right paths. He also shows the crooked paths. The will is yours; whatever you do, that's it. A person who is not this versed in knowledge, a person not versed in the verses, if he explains these verses like this, then that's how Allah's attributes come out.

These people wrote verses, they wrote a Quran.

The correct one is indeed, the wrongdoing people, as long as they continue on that path, do not come to Allah's right path. We explained the meanings of these verses under many verses. Because they explained the verses with the same mistakes repeatedly, we said we are copying the footnote we put under the verses here too. Maybe a person opens it from here. Not knowing under which of the others it is, in order to learn its meaning, he learns it here, we said. When explaining the verses, in many verses they explained them both incompletely and wrongly. Those who did not know of people's covenant with Allah Almighty judged people by their state at that moment.

Whereas people, from the state they are in, after that, those who realise their ways are wrong, when they repent and enter the religion of Islam, they attain guidance. The will is always in man. Man, with his own will, if he wishes goes to the right path, if he wishes to the crooked path he goes. You can't pin this on Allah. Why can't you pin it? Look, now, for us not to pin this on Allah, let me read to you here from the verse. I'll read you Surah Al-A'raf, verse 172.

Look what it says. Because they explained this wrongly too, because they explained this verse wrongly, because they did not know the correct one either. But some people, very rare people, they worked as hodjas and this verse they hid. They covered it with ashes. They practised enmity toward Islam. Because the root of all superstition is here. In this verse. Look what it says now. So that on the Day of Judgement you would not say, we were unaware of this. I mean, we came into the world. When we go back to the Hereafter, so that you would not say, we, I mean, were unaware of You. Your Lord brought forth from the children of Adam, from their loins, their offspring, look.

He brought forth their offspring from their loins. We are the offspring that came from the loins of the children of Adam. Look what it says now. Addressing us.

He made them witnesses over themselves and said, Am I not your Lord? Am I not your Lord? You know, He appeared to us. Am I not your Lord? And in their footnotes they say, whether in the mother's womb, in the world or in the Hereafter, it is not clear. Now look.

They too said, yes, we have witnessed this.

They did not say it.

They did not say it. But in the verse there is "yes".

Yes, we have witnessed. They did not say this.

Because they would deny, Allah Almighty, without giving cause to their denial: you too know that I was created by a deity. Since, although I have said until now I am your Lord, no deity, that so-called second deity, has come forth, and since there is no deity other than Me who created you, yes, He says, I created you. This is Allah's word, the "yes". They did not say yes. Hodja, that's your own reasoning. I'll tell you a verse now, since they did not say yes. My beloved, don't mind their denying you. In their time they betrayed Me too, He says. And they are lying unbelievers, He says. Look, there they denied.

Because they denied, they did not say yes to Allah Almighty. That "yes" Allah said. Because there is no deity but Me who created you, He says.

Who will explain these verses like this?

You will see and then explain them. If you don't see, you can't explain these.

Not just anyone can write a book. Not everyone who knows Arabic can write a book. He can't write a Quran, he can't explain the verses. If they explain them, they disgrace themselves like this. Come on, leave aside the disgrace. They will have explained them wrongly, and people will have been swept into superstitions. And they themselves will be responsible.

So whatever covenant we gave to Allah Almighty, after "Alastu bi-Rabbikum" (?), in Surah Al-A'raf, verse 172, we made a covenant with Allah Almighty. Our wish became our destiny. After that, when Allah Almighty brings us into the world again, He never lifts our will from us and directs us. Only that we, according to the verse "Did you think you would die without proving what kind of person you are", in return for the covenant we gave Allah Almighty, in order to prove what kind of person we are, clothed in flesh and bone, sending us to an outward world, by the deeds we will do in this outward world, there, you are this, He says, there He says.

You, look, what does it say here now, let me tell that too. So that on the Day

of Judgement we would not say, we were unaware of this, those who would come forth from the children of Adam, their offspring, We made witnesses over themselves and said, I am your Lord. They too said, yes, we have witnessed this. This last word is Allah Almighty's word. Because there is no other deity to say it. If they had said it, here they would all be Muslims. Because Allah Almighty, according to their covenants, their scenarios wrote. He gave them characters accordingly. Then in the verse after it, or earlier, our fathers associated partners with Allah. We were a generation that came after them.

We followed in their footsteps. So that you would not say, will You destroy us because of the doers of falsehood, We did this, He says. Your real being, He says, is spirit, nafs and soul. We put your (?) at its end, He says. So that in the world you prove what kind of person you are. So that when you come here, I mean when I call you to account in the realm of the Hereafter, I followed my father's footsteps, You didn't show me the truth, you wouldn't say; that is why We made the covenant with you beforehand, He says. Whatever your covenant was beforehand, He says, you will live that. If your covenant beforehand was good, if your covenant beforehand was good, the spirit of the person who gave that good covenant, in an unbelieving land, He puts into the loins of an unbelieving man.

The child born from there, because he is Muslim, in the end returns to Islam.

Abraham's father too was an unbeliever, Azar. What did he do? In the end he returned to Islam. I mean, he was Muslim. In fact, it's not that he returned to Islam, he was Muslim. He was hanif. In this situation, we finished our business beforehand, beforehand. We came here to prove what kind of person we are. And (?) for a temporary life, if a thousand years here are like one day there, Allah Almighty, who creates time within time, if for a few hours here we spend our life and for a few hours indulge in pleasure, we will be subjected to the torment of an eternal, endless realm. Using our minds, for our life of a few hours here, to be a servant to Allah, to be the ummah of His beloved, we must race with each other.

Yes.

Even treating with kindness the one who is hostile to us, perhaps if we win his heart, we will have invited him to Islam. Or we will have turned him away from evil and directed him to the Truth. In the verse Allah Almighty says this: When you do good to the one who is hostile to you, He says, a time comes, you look and that one who was your enemy has become a sincere friend to you, He says. How beautiful. I have lived this, lived it.

Yes. We don't know the verses. We tell them as we please. With this limited mind. How much will you understand the verses to explain them? You must explain the verses not by stretching them to your own reasoning, but by learning the truth, the verses confirming each other. Every word I tell, look, I bring you a verse. I'm explaining the verses anyway. These translations I tell you, I tell the meanings of the verses.

The origin of the verses being explained wrongly: Surah Al-A'raf, verse 172, because they couldn't understand the meaning of the verse and gave meaning according to their own minds, they explained it wrongly. They don't even give meaning according to their own minds. They say, if you try to explain this, you become a Sufi. If you go further than Sufism, you become a fatalist. If you go further than the fatalist, you become a Mu'tazili. That is, you become an unbeliever. Why? Because the root of superstition is hidden here. Yes. Look, we keep showing these verses.

Our Lord's doors of repentance are open. Those outside the religion of Islam, if they die in the state they are in without repenting, go to the Hereafter without faith, without attaining guidance. However, until the soul reaches the throat, the door of repentance is open. If they repent, they pass to the Hereafter as Muslims. Yes, he stays in Hell as much as his sin, then again to Paradise he goes. But he does not stay in Hell eternally. Now against this word I've said, Satan gives your hearts (?) like this. Eh, there's still time, I'll repent later, you say. In this case you go more and more astray.

Imagine an incurable wound on your body. This wound grows and grows, grows and grows. And finally it takes you away. Likewise, as long as you continue in your unbelief, you continue your pleasures. For that pleasure, in pursuit of pride and fame, pride and arrogance, glory and fame, together with it, just as that incurable wound takes you away, that too takes you and carries you to the place of torment.

Verse 27 of Surah Al-Ahqaf is also a wrongly explained verse.

I want to tell you this. When we say a wrongly explained verse, not all of it is wrongly explained.

It comes right, comes right, comes right, and with one word it leads you astray. That spot (?) being wrong, the verse as it is becomes wrong. But in other verses, when the same correct parts appear correctly, we don't call them wrong. For example, in a hadith, let's say it is a hadith of a hundred sentences. A single hadith. A hundred sentences. If one letter changes one meaning, it ceases to be a hadith. Because it does not correspond to the verse. Look, one letter, a change of one letter. So here too, for example, what does it say now? And We certainly destroyed the towns around you too. Perhaps they will return to the right path.

Look, here it says perhaps. As if Allah doesn't know what His creatures will do, look, He says perhaps. This is what's wrong. Look, He said, And We certainly destroyed the towns around you too.

Do you know what these towns around you means? You can't know.

All the states of the world are the towns around Mecca. Yes.

This is the surroundings.

And We certainly destroyed the towns around you too. So that you can't say, the place here of mine was destroyed, my surroundings weren't destroyed. All the states and tribes in the world are the towns around Mecca.

We explained the verses again and again so that perhaps they would return to the right path. All correct. But here, when it says perhaps, Allah Almighty, among them, those who would return to the truth, or among those who rebelled against Him, those who perhaps would not be destroyed, He couldn't know. He destroyed them all there.

Whereas here now, look: And We certainly destroyed the towns around you too. So that they return to the right path, We explained the verses again and again. So that they return to the right path. Here there is a demonstrative pronoun. "So that" instead of "perhaps". "So that" is already a pointer. There is a demonstrative pronoun. What does this mean? Allah Almighty knows those who won't return. He knows those who will return too. Giving those who will return the chance of a span of time.

Now the verse has been set right. What does it say? So that they return to the right path, the verses again and again We explained.

They will return to the right path, those people will return; the others, in proportion to their covenant, will not return, they will continue on their way. But here, when it says perhaps they will return, that Allah does not know who among them will return is what it means.

Do you see how different it is?

The part wrongly explained in this verse is this. We don't mention the others. Look, we always mention the wrongly explained part.

We destroyed the towns around you, perhaps they will return to the right path. We explained the verses again and again, it says. The part wrongly explained in this verse is this. Perhaps they will return to the right path. The correct one: so that they return to the right path. Our Lord does not use the word perhaps. Perhaps means not knowing about the future. Whereas our Lord knows the secrets of people's hearts. Our Lord, who knows what we need, what is in the farthest corner of our heart that we are unaware of, our desires and wishes, we don't use the word perhaps, He doesn't use it. There, we need to correct this spot too.

You don't use the word. We'll correct this spot.

Let's put a full stop here too. Because the sentence ends here.

In the correction we haven't come up to here yet. We finished, but I'm still continuing. Yes. Our Lord does not use the word perhaps. It also contradicts this verse.

There is not a single living being that will come until the Day of Judgement whose deeds We do not know. In this case we must use the word "so that". "So that": that our Lord, among a people, those who live in unbelief and in the end return to Islam, using the word "so that", which is a demonstrative pointing to them, makes known that these servants of His will return to the truth. Yes.

We have come to verse 4 of Surah Muhammad. The wrongly explained part. Let's not read the verses here. Let's read the wrongly explained parts. The part wrongly explained in this verse is this. Had Allah willed, He would have taken revenge on them. But you want to be tested with one another. He wants to test you with one another, it says. An entirely superstitious statement. Allah does not test anyone with anyone. To test means: I don't know what kind of person Ahmet or Mehmet is. I'll test him with some events. Well now, does this befit Allah's attributes? Does it not contradict the verse: There is not a single living being that will come until the Day of Judgement whose deeds We do not know?

You don't know, He says, but We know what is in the farthest corner of your heart; does it not contradict His saying that? Making a covenant with Allah Almighty, in Surah Al-A'raf, verse 172, does it not contradict the verse: Did you think you would die without proving what kind of person you are? And their covenants of that kind, as character into their own destinies, does it not contradict the word of Allah, who works them in?

They explain verses. You see, don't you? Yes. And then, do you know what the Diyanet says? When we wanted the text of the Quran.

For this, the Quran's translation, we don't give its (?). Because it contradicts the foundation of Islam, it says. Because it contradicts the foundation of Islam, to me publication, it does not grant publication rights to this Quran. I mean, it doesn't give the seal. The seal. Now I ask for the sake of Allah. Is it they who put dynamite under the foundation of Islam and blew it up? Turned Islam into superstitions? I say this to the one who wrote it. To me, saying it contradicts the foundation of Islam, the essence of Islam to these people who stop me telling it, to their words, I am speaking. Is it they who contradict the foundation of Islam?

Or is it what I tell that contradicts the foundation of Islam? O you who sent me this letter. I'm telling you, I'm addressing you. You are at the head of the Diyanet. I'm just saying, guide me to the right path. You are obliged to guide people to the right path, to tell the truth. But you can't tell the truth and you don't know it. You don't know the truth either.

If you knew the truth, you wouldn't have so many verses explained by attributing qualities to Allah, and to the one who tells the truth, saying because it is contrary to the foundation of Islam I won't let him write this, you wouldn't address him like that. Now if you take these words of mine as an insult to you, take me to court. Take me to court. Well, if you are right, I'll apologise to you and kiss your hand. But you'll invite me to Islam. You'll truly explain the verses to me. If I am right, not me, if Allah's word is right, give up your word.

And turn to the Truth.

Be upright.

Don't try to throw falsehood over the Truth.

I address those at the head of the Diyanet this much: call me, or else this man, to a man at the head of an institution, is insulting him by calling him wrong, if you take it as an insult; of course I'm warning you, warning, well, you too, at the head of Islam, if you address people to tell them about Islam, and if I'm on the wrong path, you are obliged to bring me to the right. You are obliged to tell me the truth.

If what I tell is Allah's word, you too are obliged to observe this word. You are obliged to do justice to that institution. Surah Muhammad, verse 4, they have explained. Its wrong part is this. The part wrongly explained in this verse is this. Had Allah willed, He would have taken revenge on them. Look, they brought Allah, like a human being, with the feelings of the nafs, to take revenge on people; but now it says this to him. But He wants to test you with one another, it says. I'm not taking revenge on you, but you be tested with one another. Allah Almighty doesn't know what He is doing. He doesn't know what will become of them.

And these people who put dynamite under the foundation of Islam, telling people superstitions, in this way spread falsehood over the Truth.

Look, the correct one is this: the situation is that they too take revenge on their own selves. Who are they? Those who are crooked. If I now commit a crime, a crime, I went, the laws of the state caught me, brought me before the judge; because the state has a law, before this law, if I am guilty, the judge passed my sentence and sent me to prison; did the judge send me to prison, or did I, with the crime I committed, send myself to prison? The judge applied the laws; because I did wrong I went to prison. So then Allah always says the truth, shows the truth. Well, here now, does Allah take revenge on the one who does wrong? Does Allah, a person He would take revenge on, raise up as a rival to Himself, like Himself, and try to take revenge on him?

According to the verse: if mankind and jinn gathered, they could not overpower Allah. How can he say this? He was going to take revenge, and so He'll test them with one another. Now who put dynamite under the foundation of Islam? Who was contrary to the foundation of Islam? Yes. You attribute qualities to Allah; you go and respect the foundation of Islam. Islam, the verses, understand them correctly, would you; yet he says contrary to the foundation of Islam. There you go, gentlemen.

Our Lord takes revenge on no one. Because is our Lord helpless, that He should take revenge on people? Taking revenge: they attribute deficient qualities to our Lord, it says. Taking revenge: they attribute deficient qualities to our Lord. In this verse too they explained the verse by showing our Lord as contemptible. Again, We take revenge on them. The correct one is: again, they take revenge on their own selves.

We'll put a (?) like this.

Again, We take revenge on them. The correct one is: again, they take revenge on their own selves. In verse 25 of Surah Az-Zukhruf they said that our Lord takes revenge on people. In this verse too they repeat the same word. We too, as a repetition, Surah Az-Zukhruf, verse 25, its footnote we put here as a repetition, I said. When explaining the verses they constantly fell into attributing qualities to our Lord. Does our Lord become an enemy to the servants He created and take revenge on them? Can a Creator be like this? Our Lord invites His servants to Himself. Man is helpless and suffers an injustice.

He becomes an enemy to someone. When he finds the chance, he either kills him or, by oppressing him, takes revenge on him. Is our Lord helpless, that He should take revenge on the servants He created? This 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 has taken revenge on his own self. The verse, correctly: they too took revenge on their own selves. Also, in the wrongly explained part, He wants to test you with one another; our Lord has no need to test anyone. There is not a single living being that will come until the Day of Judgement whose deeds We do not know.

According to this verse, testing people harms our Lord's being free of deficient qualities. Just now we called out to the Diyanet. The Diyanet has one more mistake.

I won't say his name. Someone is printing a Quran translation. He says, it's sealed by the Diyanet. I have no knowledge of it. He didn't get the seal from the Diyanet. These people, in this way, take the decision to have books collected. Supposedly they say, we took it to court. They didn't take it to court either. The evidence in their hands, I guess either fabricated or genuine, I can't know. Sir, attributing this to me, this incident attributing it to me, contrary to the foundation of the religion of Islam, they write letters saying so. They don't give it. We had the book collected, he tries to show what he has as evidence.

Well, why don't you want to turn to the Truth, if you are right? If he is right, why don't you want to turn to the Truth? If he isn't right, I've been telling you for years. I address you: if I'm wrong, bring me to the right path. Why don't you bring me to the right path? Why don't you give me an answer? Why don't you call me and say, look, you explain these wrongly. This is our warning to you. Look, this is our last warning. You can't explain these like this. Why don't you invite me to Islam, saying this is the Truth? If it is contrary to the root of Islam, why don't you invite me to the root of Islam?

With the fake (?) document in his hand, I'd say, now. Whether it's fake, I don't know that either. That's how they say it. They also produced some fake documents. Documents that don't exist are in our lawyer's hands. Sir, the (?) there actually didn't even have the book collected. In that way, with a letter, they try to suppress this truth. They try to throw falsehood over the Truth.

The real party isn't me. The real party is someone else. The one who wrote the book is someone else too. He says, we got the seal from the Diyanet and printed it. He calls it the Diyanet seal. That young man too, in that way, Hafız Osman Nuri's, or something like that. He says this because he printed it with Hafız Osman's book sealed by the Diyanet. He has no fault in that. He takes Hafız Osman's seal. And Hafız Osman's seal is sealed by the Diyanet. Well, there you go.

Now there is a group, a group that doesn't make a sound. They're at their work, you see. There is a group that is silent. There is a group that has raised the flag of rebellion. It doesn't listen. There is a group that, though we've shown the truth, stays silent. We've come across that too. It stays silent.

Do you know what comes to my mind? This thing called FETÖ, you know, FETÖ, it has entered all of Turkey's capillaries anyway. You don't know what the people next to you are.

People who want to sprinkle falsehood over the Truth come to my mind, it's not that they don't, but I'm not accusing anyone. Could it be those who belong to this group? I don't know anymore. Because so openly, denying the truth and going so far as to say it is contrary to the language, sir, the foundation of Islam, for a person who rejects the truth in this way, I can't find another word to say, I mean. This is my thought.

But I'm not accusing anyone either. Because a person has certain suspicions, you know. Voicing this suspicion is not threatening the person or saying you are this. But we see plainly that they oppose the truth. You oppose it, but there's also no one who calls this man and says, why do you write like this? For years, for years. Why are you silent?

Yes.

We end our lesson here, gentlemen.

We left off at verse 11 of Surah Muhammad. Let me say this much too. I'll have this footnote printed and spread it quietly.

Take me to court, saying this man is an enemy of Islam. Take me to court. And I'll say only this much to the judge. I'm not defending myself. I'll say, my evidence is here, and hand it over. If you tell me the truth about these verses I wrote, I'll kiss your hand. Whatever the penalty, I'll accept it. And you'll teach me Islam. If what I've written is right, I ask you to turn to the Truth. I ask for nothing else.

Know the Truth. Return to the Truth. You have a place above my head. Enter my heart. If I'm wrong, invite me to the Truth. Say, what you wrote is wrong. Confirm it to me. But confirm the verses with verses. And let me take you into my heart.

Because we, as servants of Allah, tomorrow at the Supreme Court, before our Allah, we want to go to give account with a clear forehead.

In what I've told so far there are about fifty thousand videos. Can you find a single letter that blames our Allah? Within fifty thousand videos.

But you blame Him constantly. You don't ascribe even an atom's worth of fault to man. Not an atom's worth. You always blame Allah. Allah guided him to the right path. Allah chose this one. Allah made him honoured above the worlds. Allah, hopefully, forgives you. Allah puts whom He wills into Paradise, whom He wills into Hell.

Find some fault in man, come on. Well, what does Allah say? According to the verse: Did you think you would die without proving what kind of person you are? How can you always put the blame on Allah?

Look, so that you would not say this, He says, We made a covenant with you in the beyond. Ya Lillahi Teala el-Fatiha Amin