Talk of 21 September 2024

355 — we left off at Surah Al-Ahqaf, verse 10. 353, 355, 355, Surah Al-Ahqaf. Yes, Hodja. Okay. There are questions here; we'll answer the questions. This well like this we'll move that up.

Let's take this like this.

Shall I lower it a bit more? It's fine now, Hodja. We'll start the prayer. Yes, Hodja. Let's say it here.

Now in Ankara the evening call to prayer is being recited. Let's pray our prayer, and then begin our lesson.

If we start our lesson — there are 10 minutes left until the night prayer — we'll have missed the evening prayer. So we'll begin our lesson in 10 or 15 minutes. Pray the evening prayer. So you too — if there are listeners in Ankara, if there are those who will pray the evening prayer at this hour — let them pray the evening prayer at their ease. Yes. Come on. Say the iqamah. The call to prayer is being recited anyway. Let's pray our prayer. Yes. Get ready.

Yes.

sâti fi'l-ukad. Ve min şerri hâsidin izâ hased. Allahu Ekber.

Semiallâhu limen hamideh. Allahu Ekber.

Allahu Ekber.

Elhamdülillahi Rabbil alemin. min şerri'l-vesvâsi'l-hannâs, ellezî yuvesvisu fî sudûri'n-nâs, mine'l-cinneti ve'n-nâs. Allahu Ekber.

Semiallâhu limen hamideh. Allahu Ekber.

Allahu Ekber. (?)

(?)

Allahu Ekber Allahu Ekber

Surah Al-Ahqaf 27 Al-Ahqaf — there's Al-Jathiyah — Al-Ahqaf 10 Yes, let's have a look at our questions. Okay, Hodja, it stopped at Muhammad 11. Muhammad 11. Now there's a question here. this we've said it, I think, haven't we — in six stages in the earth and the heavens. Yes, Hodja. Hodja. Guest, guest says: Hodja, peace be upon you. Someone I know — the coffee-cup readings that someone I know does usually come true. Sometimes she also tells some things that will happen in the future. And they really happen. That is, it happens through inspiration that comes to her heart. Because the devil cannot make the future known.

I wonder what the ruling on this is, he asks. Yes.

I'm telling you its ruling with a verse. Let's take the Quran here. What page is Surah Saba, children? Have a look. Saba. Here. Saba, Hodja, 427 (?). One minute. 415. 421, 422. On 422 there's Surah Al-Ahzab. 27, Hodja. Yes, Saba. Now we will tell you from the verse. In Surah Saba, verse 20. But first let's explain. What comes after that? Evening prayer in Ankara.

Fortune- telling is forbidden in our religion; it is a sin. Leave the sin aside. Allah Almighty says this: Fortune-telling. Showing people the way into the future with arrows. Looking at palms like this. Such things are forbidden in our religion. And whoever deals in these, in these — according to the verse of Allah Almighty, these are unbelievers. Unbelievers. But, Hodja, some of what they say comes true. The devil says this to Allah Almighty: You cursed me and drove me from Your presence. So I will sit in front of the people who will come to You and hold them back from coming to You. And Allah Almighty says: if they follow you, take them, I've given them to you.

Now, Surah Saba, verse 20 — what does it say? Look, He says this to the devil. He says it to us. Not to the devil — He says it to us. "By Allah, Iblis proved his assumption about them true." Do you know what this means? Look, Iblis does not know the future. He says it by guessing. And with an oath, "by Allah," sir, Iblis proved his claim about them true. Assumption, it says. Because la gaybillah la gaybina — the keys are in Allah's hand. In this case, whoever says something by fortune-telling like this, and makes things up about the future, and here it's an assumption — these are all assumptions.

And here there is another very bad statement. Look what it says. "Indeed they — that is, it happens through inspiration that comes to her heart, because," it says. How do you know? "It happens through inspiration that comes to her heart," it says. "Because the devil does not make the future known. He cannot make the future known," it says. And indeed he cannot make the future known, but he guesses. A guess. I'm telling you the verse once more. Surah Saba, verse 20. I'm reading it once more. By Allah, Iblis proved his assumption about them true. That is, what had Iblis said to Allah Almighty? I will sit in front of Your servants who will come to You.

I will hold them back from coming to You. Well now, did Allah Almighty give inspiration to Iblis's heart, so that these things happened?

Yes.

You use very wrong words. Because you don't know the verses. They too guess or make things up, and some of it comes true, some doesn't. And these are liars. And these are people who have gone outside Islam. Those who tell fortunes, fortune-tellers. Yes. Because Allah Almighty has forbidden it. Whoever knowingly goes outside a verse — look, whoever knowingly goes to deny it — is an unbeliever. And this one too, knowingly — since Allah Almighty has forbidden it — if this one has gone outside this verse, he is an unbeliever. Will you now believe the guess of an unbeliever, like the devil? Or will you believe Allah's word?

Ah, go ahead. No one else has a question. Surah Al-Ahqaf, verse 10 — that is apparently where I left off. We'll continue from there.

I'm not telling you anything from my own head. I'm showing verses. We confirm with verses. Surah Muhammad, 11 — we left off at that verse, Hodja. Surah Muhammad, 11 — we left off at that verse. What does it say? Here, Surah Muhammad, 11. Verse — page 357, it says.

Let's look at 357. There's Surah Al-Fath here. Muhammad 24. Let's go back. Verse 11. Yes. Surah Muhammad, 11 — that verse is where we left off.

We are reading the wrongly interpreted verse. "This is because Allah is the helper of people. As for the unbelievers, they have no helpers," it says. Sir, this is because Allah is the helper of people, the helper of people, it says. As for the unbelievers, they have no helpers. Now, I understand it from here like this. What do you understand, Ramazan? What do you understand from here? Look what it says. This is because Allah is the helper of people. As for the unbelievers, they have no helpers, it says. What do you understand from this?

You can't easily grasp this. From here.

What do you understand? Look, gentlemen. Turkish, its grammar and (?) — pay attention to the words of a man who passes himself off as such.

This is because Allah is the helper of people.

People — Allah is their helper. Pay attention. Allah is the helper of people. As for the unbelievers, they have no helper. As if someone else created the unbelievers? Or are the unbelievers not human? Look at the words, look at the words. Allah is the helper of people, it says; the unbelievers have no helper, it says. No — not an unbeliever, you. Are you pushing the unbeliever outside humanity?

Could you understand this part? Could you grasp it?

Allah is the helper of people, the unbelievers have no helper, it says. Yes. It throws the unbeliever out of humanity. Well, he too is human. He too has a spirit.

Now, the wrongly interpreted place here is this: As for the unbelievers, they have no helpers. The correct one: as for the unbelievers, as long as they continue in that state, they have no helpers. This is in a second meaning. As long as he helps in that way — but the real meaning pushes him outside humanity. Not human. Here its wording is so contradictory. If only it said: this is because Allah is the helper of people. As for the unbelievers, as long as they continue in that state, sir, they have no helpers. Yes, as long as he continues in those (?) — this way they also close our Lord's doors of repentance at the same time.

Are there no unbelievers who repent and turn to Islam? There are. Then this closes the door of repentance too; if the unbelievers have no helper, it means "you became an unbeliever, I don't accept your repentance either." Right — the verses go to very deep, very varied meanings. These verses are not child's play.

If you don't have knowledge, knowledge about the verse, with this Arabic of yours you cannot solve it and cannot explain it.

Whoever it may be, of whatever religion, when he repents before the doors of repentance close, the person goes to the hereafter as a Muslim. But if his sins are many, he does not remain there in hell forever. After suffering his punishment in proportion to his sins, he enters paradise. Yes.

Allah's verses are not like a person's way of speaking. In a person's speech, words slide to the right and slide to the left. And meanings can change too. But the verses of Allah Almighty do not contradict one another; they confirm one another. Even if meanings change — relative to a higher meaning, the one below is deficient. Relative to an even higher meaning, the one below is more deficient. But all the verses confirm one another. They do not contradict, do not belie one another. One word does not go outside another word. Yes. Surah Muhammad, verse 16 — there are many wrongly interpreted ones too, but we open them verse by verse. "Among them are those who listen to you, but when they leave your presence, they ask those who have been given knowledge, 'What did he say just now?' These are the ones whose hearts Allah has sealed, who follow their whims and desires," it says. Allah Almighty sealed the hearts of people who follow their whims and desires — sealed them.

Yes. Now, if you committed a crime — a crime.

The laws of your state brought the one who committed that crime before the judge. The judge, in return for his crime, sent the person to prison. Here, did the judge send him to prison, or did the person, in return for the crime he committed — for the actual deeds he carried out — send himself to prison? So Allah seals no one's heart. Only the person has his own heart sealed. What was it? Because of his rebellion against Allah's laws, the person has his own heart sealed. That is, if you don't obey the laws of the One who created you — when there is no other god besides Him, and that God has shown you the way — and you say, "I don't obey these laws of Yours, I don't recognise You," if you deny the One who created you, haven't you had your own heart sealed yourself?

Yes.

That's what it says. Hatemallâhu alâ kulûbihim ve alâ sem'ihim, ve alâ ebsârihim gışâveh, ve lehum azâbun azîm. A veil over their eyes, a plug in their ears; their hearts were sealed. Sealed. Because they themselves wanted this. Show such people the truth as much as you like; they don't see it. They don't see it. When you explain the truth, it's as if there were a plug in their ears. Believe me, I came across this, I came across it. I was employing workers, workers who came from Russia. There's a Russian market there too; I took the workers from there. I was going to have a wall built. Sir, I'm explaining the truth.

By Allah, if I said it to the wall, the wall would keep a trace of what I said. In him there's nothing. As if, worse than that wall, he doesn't hear you. A strange situation. I cut it off at once. No. And if these men's hearts aren't sealed, whose are? But Allah — they had Allah seal them themselves. They are human too, and I am human. And if they rebelled like this, did Allah make him rebel? Did Allah make His creation rebel against Him and then, sir, seal him, and because of "I don't recognise You" say, "You can never come to Me again"? Why, Allah has opened the door of repentance. If Allah Almighty, when a person rebelled by his own wish, had sealed his heart — while Allah Almighty's door of repentance is open — do these two options fit together?

On one hand He seals his heart, on the other He says repent and come. Go on, then. The person has had his own heart sealed. But, Hodja, don't these repent? These don't repent anymore. Look, when you come across such people, they fight with you like this. They don't step outside what they say. Yes. That is why Allah does not seal anyone's heart by His own wish.

Our Lord does not seal anyone's heart by His own will and so discriminate among His servants, and does not impair His justice. We said will is of two kinds: universal will and partial will. Universal will is our Lord's. Partial will is in people. At the address "Elestü bi Rabbiküm," when He said "I am your Lord," at Qalu Bala, those who denied our Lord had their hearts sealed by our Lord themselves.

What did we say? At Qalu Bala, those who denied our Lord had their hearts sealed by our Lord themselves. One who does not recognise his own Creator — who knows he was created and yet denies his Creator — what does he do? He has his own heart sealed. That is, the seal on the heart He speaks of: his own covenant, his script — he has Allah write it as rebellious. He comes to have such a character. You can never turn him to Islam again.

Surah Muhammad, verse 23. This too is a wrongly interpreted verse. "These are the ones whom Allah has cursed, made deaf and whose eyes He has blinded."

Just as they interpreted the above Surah Muhammad, verse 16, they interpreted this one in that way too. Because they have no other knowledge. What does it say? "The ones whom Allah has cursed, made deaf and whose eyes He has blinded." Yes. Whereas these are the ones who had Allah curse them — who had themselves cursed, made deaf and their eyes blinded — those people.

If you deny the One who created you, if you don't recognise Him, if you act against His laws, of course you will suffer your punishment.

But if you know Allah, don't give up Islam, and still act against His laws — if you passed to the hereafter having said the kalima-i shahada, that is, if you passed to the hereafter saying eşhedü en lâ ilâhe illallah ve eşhedü enne Muhammeden abdühû ve resûlüh — however sinful you are, after suffering your torment in hell you go to paradise. But here, if you don't say eşhedü en lâ ilâhe illallah ve eşhedü enne Muhammeden abdühû ve resûlüh and deny the Prophet, and instead of Allah expect another god, then these are eternal people of hell.

These have had Allah curse them. "The ones whom He made deaf and whose eyes He blinded," it says. Whereas they are the ones who had Allah curse them, who had themselves made deaf and their eyes blinded. In this verse it has been interpreted wrongly from the start. They have directed all the accusations at our Lord. Look, in these verses there is not an (?) of fault in man at all. Allah always did it like this. Allah discriminated among His servants like this. Allah cursed them. Allah told them, sir, "be an unbeliever." Why, He left you free in your will. Free. Whatever you wished, He gave you that.

So, among all the people He created, those who know their Lord and obey their Lord, and — though our Lord created those people — the people who know the Lord of their imagination and deny Allah, were separated here. So how do you — the one who denies Allah, who doesn't recognise his own Creator — you, how do you protect that person, saying Allah sealed his heart, Allah cursed him, sir, and having his door of repentance closed for good, and putting these people in the position that even when they repent their repentance isn't accepted — and you blame Allah.

Now, do these Quran verses befit Allah? I'm asking now. Does this befit Allah?

Before our Lord, free from deficient attributes, who — as far as our reason (?) — these worlds turns and created from nothing, at least there would be an ache on a person's tongue or in his heart. You are (?) crime upon Allah.

I mean.

The correct form of this verse: these are the ones who had Allah curse them, who had themselves made deaf and their eyes blinded. Because these, at the address "Elestü bi Rabbiküm," denying our Lord, gave their covenant. In the footnote of Surah Al-A'raf, verse 172, the meanings of all the verses interpreted in this way are explained, with broad commentary, in writing.

We've come to Surah Muhammad, verse 24. It too has been interpreted wrongly.

Yes.

"Do those whose hearts are locked not reflect on the Quran? Or are their hearts locked?" Allah, Allah.

Look. Do you know how they interpret it?

"Those whose hearts are locked." How did you know? "Those whose hearts are locked." Hodja, has the broadcast been cut, I wonder? Has the broadcast been cut? No, I'm explaining; it shows it here. It shows it here — look, "those whose hearts are locked." And it knows: the locked hearts — "do they not reflect on the Quran?" Right, right, because it knows those whose hearts are locked — they had them locked themselves — do they never reflect on the Quran? And then it gives them a similar advice here: "Or are their hearts locked?" it says. Come on — this time it doesn't know that their hearts are locked and asks a question: "Or are their hearts locked?" Does it make any sense — I mean, does it fit Turkish speech at all?

What you said first doesn't match what you said last. In the same sentence. It contradicts itself. Whereas look: they do not reflect on the Quran. There are locks upon locks on their hearts, it says. Look. How nice. They do not reflect on the Quran. Because it knows — because it knows he will not reflect. There are locks upon locks on their hearts. That is, by "upon one another" it means: along with denying many of Allah's blessings, they did not regard Allah. Those who don't listen. Now look at this, look at that. These verses open to the Quran. Read the Arabic well. Look, I don't have Arabic.

But in Arabic the meaning doesn't change. When you open the Quran.

Now a few people who listen to me ask. They say, Hodja, you don't know Arabic, so how do you interpret these? This is my Lord's inspiration to me.

My teacher is my Lord.

For many years I received knowledge on the verses. Many years. And for the people of this time to grasp this —

let's say, not easily; it's beyond reason. Of course there are those who grasp it. I'm not the only clever one, after all. Those who grasp it. Knowledge is two, knowledge. Knowledge is of two kinds. One is outward knowledge, the other inward knowledge. But, lo and behold, they don't accept inward knowledge. Well, in front of you (?).

If you don't accept inward knowledge, here I am in front of you: with your outward knowledge, my inward knowledge — refute it. Simple. Before the verses. I have no teacher in the world. I have no Arabic. I have no outward knowledge. I haven't memorised the Quran. None. Where did I get this knowledge? Why do you deny inward knowledge? Why do you deny the people Allah has raised?

And when it comes to Uwais al-Qarani, you believe in him. You say, fine. Why, for Uwais al-Qarani, many people will be raised from that door until the Day of Judgment.

Yes. Since no prophet will come again, will Allah Almighty leave this world without a prophet? Ha, Hodja, are you a prophet? God forbid. He will raise them as heirs of the prophets. Look, heirs of the prophets. Scholars are the heirs of the prophets. "Did they think they would extinguish Allah's religion with the blowing of their mouths?" Did they think they would extinguish Allah's light? Allah will keep His light going until the Day of Judgment. With what? With such people He raises. Yes.

We've come to Surah Al-Fath, verse 10. A wrongly interpreted verse. Surah Muhammad? Pardon? Surah Muhammad? No, we've come to Surah Al-Fath. Surah Muhammad is finished. Is there anything in Surah Muhammad after 24?

Let's see. Is it finished? Of course it's finished. We've come to Surah Al-Fath. There's an error in verse ten. Let's see, where is it?

"Surely those who pledge allegiance to you are only pledging allegiance to Allah." Right. Now, when we say this verse is wrong, pay attention to this. The whole verse is not wrong. They insert a word into the verse. With that word they ascribe faults to Allah. These are games played on it over the centuries, especially to corrupt the translation of the Quran, to (?) Islam into superstitions. Yes. Surely those who pledge allegiance to you are only pledging allegiance to Allah. Right. Because there is a hand above a hand, all the way down.

Outward knowledge doesn't accept this either. Because it doesn't understand. When the Prophet ascended in the Mi'raj, he received the hand from Allah Almighty. Whoever received the hand from the Prophet received the hand from Allah Almighty. Whoever received the hand from one who received it from the Prophet — hand to hand, hand to hand, to the Prophet, and from there up to the Exalted Throne — has received the hand from Allah.

There is a hand above a hand, up to the Exalted Throne. Well, they can't grasp the meaning of this either.

"Allah's hand is above their hands." I'm not saying it. Look, Allah says this. This is correct. We don't call this part wrong. So where is the error? Let's see, let's read. There's more. Let's see where the error is.

"Whoever breaks his covenant" — look, now it has changed. No one can break his covenant. Surah Al-A'raf, 172, 172 — in that verse we made a covenant with Allah Almighty. Our covenant was written as a script for ourselves, and as destiny we, playing this written script in the world, prove what kind of person our destiny is. Within our destiny. So whoever breaks his covenant only breaks it to his own detriment. No one can break this destiny. If he had broken it — if people had gone outside their destiny — these worlds would collide with one another. Because these worlds are programmed until the Day of Judgment.

In which verse does it say so? "There is not a single (?) to come until the Day of Judgment whose doings We do not know." (?) This world is programmed until the Day of Judgment. No one can break his covenant. Yes.

"And whoever fulfils his covenant with Allah, Allah will give him a great reward," it says. These parts are wrong. Since no one can break his covenant, we came to this world to prove what kind of person we are. No one can go beyond his power and break his covenant. Now I'll tell you one more verse. This too shows that no one can break his covenant, that no one can change his destiny. "They prepare a trap, and I prepare a trap. I am the best of those who prepare traps," it says. Allah prepares a trap for no one. Look, He prepares a trap for no one. Well, Hodja, you just told the verse's meaning — ah, I'll explain this to you now.

A person resorts to some evil tricks, some wickedness, that would take him outside his destiny. Then Allah Almighty spoils that game of his — again in the person's favour. He spoils that game and puts him back into his destiny. That is Allah's trap. He spoils the game of his going outside his destiny. "Did the person think he would die without proving what kind of person he is?" He makes that verse come true.

Very deep knowledge. You have to know the verses to explain these. Otherwise, saying "this verse means this, this verse means that," you cannot write these verses here like this.

Now you understand, don't you? The translations of the Quran's verses have turned into superstitions.

Now we read the correct one. Surely those who pledge allegiance to you have only pledged allegiance to Allah. Allah's hand is above their hands. Whoever turns his back on Allah's covenant only turns his back to his own detriment. And whoever is governed by Allah's words, Allah will give him a great reward.

Not that Allah made his covenant like that, made this like this. Yes. Or, if he breaks his own covenant. In this (?), the covenant was made and concluded in the realm of the hereafter. Our Lord made a covenant with people one by one, and people's wishes were written for them as destiny. No one can now break or change his covenant — that is, this destiny. The correct one: whoever is governed by Allah's commands, Allah will give him a great reward. What is this? Having said the kalima-i shahada, being governed by the commands — this is it. And he does not go outside what Allah says. Never? Come on, Allah Almighty didn't create us without error.

Of course we go outside. We commit errors. "If you had not committed errors on earth, I would destroy you and create servants who commit errors," Allah Almighty declares. And what is this? That man knows his helplessness, knows Allah Almighty as Creator and His sublimity, and asks Allah Almighty for pardon and forgiveness. This fits Allah's purpose in creating man. Yes, you will write these verses with this knowledge. Otherwise, when you say, "it's written like this right here, let me write it by my own reason," you can't write it by your own reason; you will write it confirming verse with verses.

Look, every word we say confirms another verse; outside the verses you'll find no word in what we have written. In this case, our Lord knows what people will do. Here you go, the verse's counterpart: when we made the covenant — "in the remote corner of your heart, which you don't know, We know your secret in that remote corner," He says. Well, here you go, the verse's counterpart — what more verses there are, so that all the things people will do, people, by their own will, within their destiny, by their actual deeds, (?) (?) and with (?) — what kind of person they are they hold as witness to themselves, those around them and Allah Almighty.

So, the verse "Did you think you would die without proving what kind of person you are?" — these are its meanings. For every sentence I say, let me bring you a verse. They are written so. Yes. No one can go outside his destiny, and according to the covenant he gave, he cannot go back on his words. That is, his making the covenant with Allah Almighty at the address "Elestü bi Rabbiküm." His making the covenant with people in Surah Al-A'raf, verse 172. In the realm of Lahut, when He said "I am your Lord," their being divided into 3 groups. In Surah Al-Waqi'ah, verse 7: ve kuntum ezvâcen selâseh — all (?) (?) class.

Fe ashâbü'l-meymeneti mâ ashâbü'l-meymeneh, the people of the right, and ashâbü'l-meş'emeti mâ ashâbü'l- meş'emeh, the people of the left.

This third group is the group of the foremost. For everything I say, let me bring you a verse. I say these as the meanings of the verses.

Because our Lord, in Surah Ta-Ha, verse 134, declares this. Here you go, a verse for you now. Look. "Had We destroyed them with a punishment before this, before the Quran, surely they would have said this: O Lord! If only You had sent us a messenger, (?) and we had followed Your verses before falling (?)." So the life of the world was created for the manifestation of our Lord's attribute of being Allah. No one will be able to question Him. We've skipped over this part briefly. This part needs to be opened up more. Because there is a secret here. There is a secret to our coming into the world.

If I suddenly (?) the people here — let's say there are thousands of people. And even from here, with a code, I (?) them, all of them at once, and said "I created you," would they believe me? In human form. Well, Allah is like that too. Because they don't know this, because they haven't seen this, they themselves present Allah Almighty like a light, like an image. Why, He says it when He created us in the realm of Lahut, right in front of us in human form. So in this case man falls into doubt and waits for the Lord of his imagination. For that too He brings a verse. What does it say? "Had I wished," He says, "I would have (?) you with angels from the sky and made you prostrate," He says. So Allah Almighty, who gave our will into our own hands and created us close to His being, gave a part of His spirit and endowed us with attributes of His being — when He said before us "I created you," there we were divided into three groups.

So in Surah Ta-Ha He says: I know what you are. Whether you are of paradise, (?) of hell. If I had thrown you straight into hell, He says, you would have said this, He says: "If only You had sent us, sir, prophets and books, so that we did not fall into this lowly disgrace." What does this mean? "If only You had sent me to a hidden world. If only You had sent me to a world where Your being is not seen. If only You had sent me prophets and books." So that you don't say "I would have believed in You there," He does this too. He puts us into human guise. With a second creation, together with the body, He gives us an outward appearance.

Here this verse doesn't simply end like this; there is very deep knowledge in it.

Taking Allah lightly, you cannot interpret these Quran verses just by knowing Arabic.

We've come to Surah Al-Fath, verse 14. "The dominion of the heavens and the earth belongs to Allah." Well, go on.

In all these worlds, from the atom to the globe, whatever has been created, all of it remembers Allah Almighty. Living and non-living. Here's a verse for you. "The heavens and the earth and what is between them know their Lord's dhikr." For everything I say, let me bring you a verse. I don't speak outside the verses.

The dominion of the heavens and the earth belongs to Allah. Now look what it says. It changes things right away. "He forgives whom He wills." Well then, why should I tell it to Allah Almighty? What if you're destined for hell? That's right. Why, here it removes Allah's justice too. It doesn't say: Allah — the one who asks of Allah, who, sir, affirms Allah's oneness, who asks of Allah — Allah does not deprive him. Ah, and the one who rebels against Allah has wished for his own wrongdoing within his own will. Set forth Allah's justice in this, come on. No. They've removed Allah's justice too.

"He punishes whom He wills. Allah is Most Forgiving, Most Merciful" — "whom He wills," it says, look. "He forgives whom He wills. He punishes whom He wills. Allah is Most Forgiving, Most Merciful." Well, where is it? He'd also punish whom He wills. Where did His mercy go here?

"Whom He wills." Whereas He forgives the one who wishes. And He punishes the one who wishes. Allah has justice. Allah is Most Forgiving, Most Merciful. He forgives the one who wishes. Because He is the possessor of mercy. He has committed a crime, committed a sin. Allah Almighty, him — when he knows His being, when that person knows Allah's being and repents, Allah Almighty forgives him. Yes. And in the world there is no sin that will not be forgiven. Whatever he does. Even when he has killed people? Yes. Even when he has consumed what is forbidden? Yes. Well, even if he denies Allah? Yes. He forgives them all. But do you know where He forgives?

You will go to Mecca and circle the Kaaba seven times, seven rounds, between Safa and Marwa, after doing your sa'y, at the Station of Abraham you will also pray two rak'ahs. Then you become the person this verse describes. What is that verse? "Do not boast again as you used to boast of your mothers, your fathers, your ancestors," it says. "Now," it says, "you are completely pure here." Completely pure. The sins are forgiven. All the sins of the pilgrims who come there are forgiven; they are completely pure. But people don't know the meaning of "completely pure"; at the gate of paradise they declare a lake. A lake. They wash in that lake.

And when he enters, the angel says, "You have come completely pure." Come on, fear Allah!

He makes a lake at the gate of paradise. He washes there. He enters clean. Come on — all the sins of those who enter paradise are forgiven; because they enter without sin, it says, "you have come completely pure." When you circle Allah Almighty's House in Mecca the Honoured and at the Station of Abraham pray two rak'ahs, you are, He says, as completely pure as if just born from your mother, He says. Come on, at least take an example from this verse.

Now how are people to understand and read these? (?)

Yes.

We read the correct one here. The dominion of the heavens and the earth belongs to Allah. He forgives the one among you who wishes. And He punishes the one who wishes. Allah is Most Forgiving, Most Merciful. That is, when you wish — when you ask Allah for His pardon — because He is Most Forgiving He will forgive you. Well, the other person consumed my due. Allah doesn't look at this world. In the hereafter, that man whose due was consumed — when he asks his due from him, until he is satisfied, to that person, the owner of the right, He gives his due. And he says: if only I'd had a bit more due, so that a bit more from him, sir, I could have raised my place in this realm, he says.

That is Allah's justice, that is Allah's pardon and forgiveness. Just say "Allah." Yes.

There are questions here. Let's close our lesson here with Surah Al-Fath, verse 14, and move on to the questions. Page — we're on page 358. We left off at Surah Al-Fath, verse 14. Now Çağlasan, our son, from America, made a nice change to our broadcast. May Allah be pleased with him; we thank him. You know, when someone asked a question, the page would move on. The question out of sight — I mean, we'd search and barely find it. Now the questions come one below the other. The page doesn't get lost. Look, there are many questions here.

Now we'll go through them. Again a guest, guest says: Hodja, the other day in religion class, in the book, a verse was read, "Allah, the best of creators, is most exalted," in class. Our religion teacher didn't notice that this verse was wrongly interpreted, but thanks to your lessons I understood that this verse was wrong and explained in class that it was wrong. May Allah be pleased with you, Hodja. Forgive me for interrupting the lesson, he says. Do you see? May Allah be pleased with him. Guest, guest. Like this. You will speak the truth.

It says "Student guest" here. Peace be upon you, Hodja. Must someone who wants to struggle with his nafs necessarily pray the tahajjud prayers? Can a person rise to nafs-i mulhima without praying the tahajjud prayers? Allah Almighty does not put on your back a load you cannot carry. He doesn't put it on our backs. The tahajjud prayers are the very last thing. Anyway, when you start reforming your nafs, there is no rule that you must pray the tahajjud prayer. Here's a verse for you: "In My sight, the best worship is that which is little but constant," it says. Look how beautiful. The best worship is that which is little but constant.

You pray our Lord's five daily obligatory prayers. Look, five times. And as far as you are able in Allah's commands, sir, stand against your nafs where it rebels against you from above; against the devil's temptation, with Allah's verses, strike the earth of la ilahe illallah on the devil's head; break the whims of your nafs — you will rise by your own hand anyway. Yes.

Sir, can men wear silver jewellery? They can. He can wear silver. Gold is forbidden to men. A ring can be silver too. No gold. Sir, for example, he can wear a silver necklace. Silver — he can wear a ring. There's no harm in such silver items. Gold is specific to women. Now, what difference is there between silver and gold, with men? Now let's take an animal. An animal. Its shoulder meat has a different taste, the leg meat a different taste, the back meat a different taste, the neck is different too. All are meat. But each is different. In woman's creation, the genes in her — a quality specific to woman. For example, a woman wears silk; a man cannot.

Because it doesn't suit that person. Silk doesn't suit the person. It doesn't suit the man. It suits the woman. The man's flesh, the make-up of his flesh — same flesh, but the woman's flesh is different. Take the same meat: lamb meat, veal is different. Camel meat is different. What is good for us — Allah Almighty, the Prophet has made known in his hadiths. Sir, what does he say? You can wear silver; gold is forbidden, he says.

We are ending our lesson here. Stay well. There's something here. Sir, can men wear silver jewellery, he asks. He can. A question has come in here. In Surah Al-A'raf, verse 122, it is given as "Rabbim, Rabbim Musa ve Harun." Hodja, you mentioned that the verses in the Quran have from one to seventy, even more meanings. Right. We believe this, Hodja, but how can we explain to someone else that this verse has more different meanings? Let's look at verse 122. More. As far as the opening goes, Surah Al-A'raf, verse 122. Now let's look here.

170, 160-something, I think. 193. Pardon? 164, Hodja. Yes, let's find it at 164. I'll come to the page anyway. 122, 113, 120 Is he saying 122? Yes. 164. To the Lord of Moses and Aaron, to the Lord of Moses and Aaron. What does it say on the other side? Sir, even more meanings, you say. It is given as "Rabbi Musa ve Harun." We correct the wrong writings. We don't pay much heed to those places anyway. Because it says "Rabbi" — saying "Rabbi Musa ve Harun." Here the meaning becomes like this: "Musa and Harun Rabbi" — as if "Rabbi" were a person's name; such a meaning arises. "Rabbi Musa ve Harun" has become a name.

What do they say? "It is given as." Whereas here we have rendered it as "to the Lord of Moses and Aaron."

If we interpret this from the verse before it — and they said, "We believe in the Lord of the worlds." Who says this? The magicians. The magicians — if we go back one more verse — the magicians fell into prostration. That's why it says "to the Lord of Moses and Aaron." We believed.

In other words, this could also say: we believed in the Lord of the worlds. When it says "to the Lord of Moses and Aaron," it is not only the Lord of these Moses and Aaron but the Lord of the worlds. Now if this is opened further: Moses and Aaron were sent as messengers of Allah Almighty. Whoever believes in Moses and Aaron has believed in all of Allah's commands. That is why in the verse it says: I believed in the Lord of Moses and Aaron. When he believes in Him, he has believed in all the worlds. That is, you can interpret this in many meanings. Because the prophets, according to this verse — the prophets, it says, do not invite people to themselves.

And according to this verse, I believed. In the Lord of Moses, the Lord of Moses and Aaron, or "I believed in the Lord of Moses and Aaron, who is the Lord," it says. And according to the other verse, since the prophets will not invite people to themselves, here it says: I believed in all of Allah's word. That is, you can open up many meanings here.

Yes.

He believed in the Lord of Moses and Aaron. Yes, does anyone else have questions? No. Since there are none, we are closing our lesson. Lillahi Teala'l-Fatiha.

Amin.

The place where it says "close" — I couldn't find it; will you be able to find it? You know, it says "end and exit"; I couldn't find that. Close. This one? Yes. It says "stop" from here. Don't press this. Look, it'll end.