Talk of 28 September 2024

Okay.

Peace be upon you. Good evening.

(?) say it well.

Let me take a look, are we live? (?) let's look at the broadcast.

Still no broadcast, I suppose. It seems so to me. Is it there? It is. But I'm moving my hand and all. No response at all. Nothing coming from the other side.

Is it coming late? No. There's no broadcast here.

Ah, it came, it came. It came very late. It's coming late, Hodja. It's coming very late.

Peace be upon you. The Prophet says, as a hadith, a text that was shared, I wanted to ask you about it: Allah has an army in the east, He has named it Turk; from those who rebel against Him, through them He takes revenge. As long as the Turks do not touch you, do not touch them. The Turks will rule the world twice. They asked me to ask you this, sir, he says.

Who said this?

That first.

Some fantasies that one person has seen, people pass on as if they were truth, as if they were hadith, from tongue to tongue. And it becomes official.

In the Quran Allah Almighty does not speak of Turks or anything of the sort. But they may have derived it from this: that Allah Almighty's last army on earth is the Turkish army, the Turkish army, because Ahl al-Sunnah wa al-Jama'ah lives in Turkey, the people in Turkey live it, but now they too have moved away from this quality. When it says they will rule the world twice, this too points to the people of Israel being defeated twice, to their faces being blackened. The first has happened, they await the second. Probably from that they made this up. They will rule the world a second time, the one who will rule the world a second time is the Mahdi, together with Jesus; the wolf and the lamb, it says, will graze side by side, but in the time when weapons do not fire, it will be in the time when weapons do not fire, and that when the magnetism of the North Pole on earth decreases, and the world turns less around its own axis, turns short.

Weapons will no longer fire. That is, people will not be able to hit whatever place they want with missiles from where they sit.

That is when the Prophet (peace be upon him) will come into the world again in the guise of the Mahdi. He will taste death in his body a second time, and in the hereafter he will not be called to account a second time. In the hereafter his body will not be resurrected again. Because Allah Almighty made him alive, he will also enter his own body as the Mahdi. Again, after tasting death a second time, in answer to the verse "We give you life twice and cause you to die twice", Allah Almighty's word will have come true.

Where did we get what I am saying? Surah Al-Fath, the second verse, I think. Let's read it and see, shall we? Let's read. Surah Al-Fath. What does it say? Is it page 512? 491, 505, Surah Muhammad, 509, 11. Surah Al-Fath. Look, what does it say?

"So that Allah may forgive your past and future sins," it says. He forgives his past and future sins. "And complete His favour upon you and guide you to a straight path." Now according to this second verse, since the Prophet's past and future sins have been forgiven, would Allah Almighty raise the Prophet's body again and have it testify for Him?

Look, what does the verse say?

It was like this. Let me read it to you. Sir.

So, "they will ask you about it," it says. Sir.

It was in the verse here too. Let's look here. Look, what does it say?

What does it say? Everyone comes with a driver and a witness, it says. What did Allah Almighty say? Everyone with a witness beside him. Who is the witness? The body, the body. And a driver. His spirit. The spirit drives the body.

He comes with a witness. Well, Allah Almighty made the Prophet once, let me tell you, taste death. A second time, again in the guise of the Mahdi, as the Mahdi, and since Jesus will come to him as his community, a second time he will taste death here and will bring the world to peace a second time. The wolf and the lamb, it says, will graze side by side. The wolf and the lamb. That is, disbeliever and Muslim, idolater, Magian, all will get along like brothers. After ruling for forty years he will die a second time, taste death. And then in the hereafter there will be no questioning for him. Sir, first the Prophet will be resurrected, and first Islam will be resurrected. After their reckoning is done, the others' will be reckoned.

In that case, the one who will rule the world a second time is again the Prophet himself. Not "the Turkish army will rule the world twice." They asked me to ask you this, sir, he says.

Twice, a second time, may their faces be blackened, it says, our strong, mighty servants, our strong, mighty servants will search for you everywhere, it says, even a bush will say, a Jew is hiding behind me. That is, the Jews will be uprooted. Because they know this, they commit as much oppression as they can and prepare their own end. Here, when it says "our strong, mighty servants", in the time when weapons do not fire, they will (?). In that case the help the world has given them and the help given to the (?) people will have come to an end. Otherwise you can appeal to the West as much as you like, they will not give up helping them, for the sake of their own beliefs.

If the Islamic world takes measures accordingly and unites, though we have no unity and togetherness, none, they are actually in no position to impose their will on the Islamic world. But unfortunately these despicable, accursed ones have placed at the head of the Islamic world too, at the head of much of the Islamic world, people who have embraced Freemasonry and pass as Muslims. And relying on them, they do as they please. That enters politics, it does not concern me. But this is not a hadith. The Prophet did not say "Turks" in any of his words. As soon as this word "Turks" appears, it ceases to be a hadith.

It is not known who this is from.

A guest asks, he says, in your old talks you said negative things about the stock market, but Hodja, if a person becomes a businessman, he will have to buy and sell shares on the stock market. Then are businessmen earning haram money? May Allah be pleased with you, Hodja. Yes, if he is going to buy and sell shares on the stock market, Allah Almighty... there is no trade of money for money. Look. There is no trade of money for money. Money, it says, take it back as you gave it. (?) what I said. Take money back as you gave it. If you gave money, take money. If you gave a bond, take your bond. But as money, that is, take its equivalent.

Whatever you gave the bond against. Sir, there is no such thing as "this is its return, I played the stock market and earned this, I got it." Today most of those who play the stock market are bankrupt. And don't ask me about these stock market affairs. If you're going to ask me, speak from the verses. Ah, doesn't this concern the verse? It does. And I told you, the stock market is not permissible. Whoever plays, let him go and play. Whoever wins, let him go and win. It does not concern us. Our trade is buying and selling goods, doing work, and in return for the work, you can add your profit up to forty-five percent, and for some goods with wastage up to sixty percent, and sell. There is absolutely no black market.

In that case, the essence of trade is here. They used to buy dates on the tree, on the branch. The Prophet forbade that. They will come down from the tree, be weighed, when weighed their kilos will be set, and accordingly the sale will be made. How beautiful Islam is. It protects everyone.

It protects the one who markets it, protects the one who grows it, protects the buyer, protects the seller. No, you play the stock market, you buy shares, does that earn haram too? It earns the very worst of haram. Yes.

Peace be upon you, sir. 358, (?) Surah Al-Fath, verse 14. We stopped at the footnote of the verse. I kiss your hands, he says. Let's open this. While there is honest trade, he will play the stock market. On the stock market they bring people at every moment, put computers in front of them, of America, Germany, Italy, Denmark, all the world's states, the stock markets, in front of the man, in front of their computers, which one gives more, which one goes to which, they go in and out of there. In the end, if a few people make a few cents of profit there, if a few people live off the backs of a few others for money, which he learns for money. On the other side, bankruptcy.

So many people went bankrupt on this stock market, yes. Ah. They say, Hodja, this factory makes sales, it puts part of its goods up for sale, it gives you from its earnings, like that, they deceive people, and when this factory goes bankrupt, they do this business with tricks. They drop its stock price, they drop it. And the people, since this stock will fall further, say "let me give it back, let me take my money." For example, if he invested 100 thousand, he gets 40 thousand, 50 thousand. And they also toss it out. May Allah grant safety. These are all games. In our trade there are no games. Look what the Prophet (peace be upon him) says.

Do not block a villager's path before he takes his goods to the market and take the goods from his hand. There you go. What does this mean? The villager does not know the price in the city, sir, in the market. He will sell yogurt for five liras. He has set five liras in his head. Sir, in the market this sells for seven and a half liras. Or it sells for eight liras. Or it sells for six liras. And you know this. You go and buy from the villager for five liras. Well, the man was going to sell it to him anyway. He is pleased. You come right away and sell it at the market for eight liras. You earn three liras off his back.

Let the man come to the market once and learn the price. Then let him put it up for sale accordingly. Ah, there they buy it for eight. If you buy for six, buy. If you buy for five, buy. He has the right to bargain. But if you block that man's path and buy before he knows the market price, you will have wronged that man.

That is why stock markets like this, stock markets, all these frills, do not concern the religion of Islam. The verses of Allah, (?).

We stopped at the verse on 358. Let me open this.

Quite (?) half past it's become, where's the clock? We stopped, he says, at 358. On verse 351 there is (?) surah; Surah Al-Fath, verse 14. It stopped at the verse, Hodja. Which? Surah Al-Fath, 14. Verse. Al-Fath is on which page? 358, Hodja. 355, 56, 57, 58, Al-Fath, Surah, verse 14. Yes. Our son Ömer Sefa says so too, I think. (?) Surah Al-Fath, verse 14. We read the wrong translation: the dominion of the heavens and the earth belongs to Allah. We believe and affirm it. Now when we say the verse we read wrongly, the verse written wrongly, it is not all wrong. It spoils the thing with one word.

It spoils the meaning of the verse. Or it ascribes attributes to Allah Almighty. For example, a hadith. If a hadith had 99 sentences, and there were 700 letters in it, if one letter changed the meaning, it would cease to be a hadith. Well now, is all of it wrong? What changes that meaning is wrong. That word is wrong. That is why it spoils the hadith. If we call it right, we put this hadith in the class of the right ones too. But if we call it wrong, when right things come in the other parts, we say those are right too. We say the mistakes here are in this word. Yes. Now our children know these things, but there are newcomers.

"Well now, you take this whole verse as wrong," he'll say.

His mind gets confused. That is why we are not addressing those here. The words we say are for everyone. There are those who know and those who don't. Yes.

What does it say? "The dominion of the heavens and the earth belongs to Allah. He forgives whom He wills and punishes whom He wills." This is not right. He forgives whom He wills and punishes whom He wills. Now let's read the rest. "Allah is All-Forgiving, Most Merciful," it says this time. He will both punish whom He wills and be All-Forgiving, Most Merciful. This verse suits this last sentence. This verse: "He forgives the one who asks, and punishes the one who wishes it." Whoever asks Allah for His pardon, His forgiveness, He forgives, if he still rebels against Allah, He punishes him too. But it says Allah is All-Forgiving, Most Merciful.

Look how beautiful. If you ask Allah for His pardon and forgiveness, you will find Allah Almighty forgiving. What does this mean? He forgives whom He wills and punishes whom He wills. You put Him in human form, and the person before you is angry at someone else, and even if he is good, "I will punish you," will you have Him take out His grudge on him, saying "because of this"? Come on.

The place opened wrongly here is this: He forgives whom He wills and punishes whom He wills. The correct one: He forgives the one of you who asks, and punishes the one who wishes it. Our Lord created people. He made a covenant with people at Qalu Bala. He programmed these worlds until the Day of Judgement. If, changing people's destinies again, even a sinner, even one bound for Hell, your Lord were to forgive whom He wills, and even one bound for Paradise, He were to punish whom He wills, what use is that, what kind of creator is that? What became of making a covenant with Allah Almighty? What kind of human imagination is this, that the One who created the worlds flawless with His justice, who governs the orderly creation of the universe, our Lord, by addressing Him this way they ascribe attributes to our Lord.

We place the short note on willing here again, as a repetition. We wrote in many verses that our Lord has no willing over people. Since willing recurs in the Quran, we too place the footnote we wrote about willing here again, as a repetition. But we place only a part of it. Briefly. A short part. What do we say? In this verse too, that our Lord has no willing over people, that every soul made a covenant with our Lord, and that people's desires and wishes were written for them as destiny and that this will not change again, and in this case that our Lord has no willing over people, we wrote. In detail, in Surah Al-A'raf, verse 172, it is explained.

There: why were we created? Where were we created? Why did He make a covenant with people? And although He knew what we are, why did He send us to the world? You can get information there.

Now Al-Fath, Surah, we have come to verse 25. This is a long verse. Rather than reading the wrong one, that is, rather than reading all of it, let's read the wrong one. Or if you like, let's read all of it. Right? Let's read all of it. That's better. We read the wrong one. "They are the ones who disbelieved and barred you from visiting the Sacred Mosque, and barred the sacrificial animals held back from reaching their place, and had it not been for the chance that you would be grieved by trampling, unknowingly, believing men and believing women in Mecca whom you did not yet know, Allah would not have prevented the fighting.

In order to show mercy to whom He wills," look, this is where it's wrong. "In order to show mercy to whom He wills, Allah did this. If they had been separated from one another, We would surely have struck those of them who disbelieved with a painful punishment," it says. Now we read the correct one. What do we say? "They are the ones who disbelieved and barred you from visiting the Sacred Mosque, and your expectations, sir, barred them from reaching their place. Had it not been for the chance that you would be grieved by trampling, unknowingly, believing men and believing women in Mecca whom you did not yet know, Allah would not have prevented the fighting.

In order to show mercy to the one of you who asks, Allah did this. If they had been separated from one another, We would surely have struck those of them who disbelieved with a painful punishment." Now in this verse too, again, the place opened wrongly is willing. "In order to show mercy to whom He wills"; the correct one is "to show mercy to the one who asks." Not "to whom He wills." Now this leads this verse to denial as well. "My mercy has surpassed My wrath," it says.

If Allah Almighty says in the universe "My mercy has surpassed My wrath", then saying in this verse "to show mercy to whom He wills" contradicts this verse as well. "Whom He wills." After all, (?) in the world His mercy surpassed His wrath. Well now, that too is excepted, excepted from such a word, and this time He would let into His mercy whom He wills. Is that right? Would a creator say such a deficient word? Now, "to show mercy to whom He wills"; the correct one is "to show mercy to the one who asks," because His mercy has surpassed His wrath. But He is not going to force His mercy on those who still want His wrath.

He rains down His mercy; whoever wishes opens his cup and fills it. Whoever wishes pulls his umbrella over himself and is deprived of His mercy. What is this? What happened? How did this happen? This time it is the one who asks. Who? From Allah. The one who asks for His mercy. Yes.

Since they keep writing willing over and over, we too, in short, again place the short note on willing here again. Our Lord, we wrote in many verses that our Lord has no willing over people. Since willing recurs in the Quran, we too place the footnote we wrote about willing here again. In this verse, that our Lord has no willing over people, that every soul made a covenant with our Lord, and that people's desires and wishes were written for them as destiny, and that this will not change again, and in this case that our Lord has no willing over people, we wrote. In detail, in Surah Al-A'raf, verse 172, it is explained.

There: why were we created, where were we created, why did He make a covenant with people, and although He knew what we are, why did He send us to the world? You can get information from there. Yes.

We have come to verse 27 of Surah Al-Fath.

Let's not read the wrong and the right. Let's read only where the mistake recurs. The place opened wrongly in this verse is this, it says: "If Allah wills"; the correct one is "if you ask of Allah." Not "if Allah wills." "If you ask of Allah." Why? Not "if Allah wills." Because with people at Qalu Bala, in the address Alastu bi-Rabbikum, in Surah Al-A'raf, verse 172, He made a covenant. He wrote everyone's destiny for him, his desire and wish as his aim, his destiny. In that case, since destiny will not change again, according to people's desires and wishes Allah Almighty wrote their scripts. People came to the world to prove what kind of person they are.

The correct one here is "if you ask of Allah." So let's read the wrong one: "Indeed Allah has fulfilled His Messenger's vision in truth. If Allah wills, you will enter the Sacred Mosque in security, with your heads shaved and hair shortened, without fear," it says. "Allah knows what you do not know, and before this He gave you a near victory," it says. Now what does it say? "If Allah wills, you will enter the Sacred Mosque in security, with your heads shaved and hair shortened, without fear." Whereas here: "If you ask of Allah, you will enter the Sacred Mosque in security, with your heads shaved and hair shortened, without fear." If you ask of Allah.

What do we do? We do the sa'y. First we do the tawaf. After the tawaf we do the sa'y. After the sa'y one comes to the House of Allah. We pray two rak'ahs at the Station of Abraham. After the sa'y, first we have our heads shaved. Sir, we have our hair cut in a few places and leave ihram. And when we pray two rak'ahs at the station of Abraham at the House of Allah, you are as pure as the day your mother bore you, it says. And their calling this verse spotless: at the gate of Paradise they make a pool. Those who will enter Paradise are washed there, they enter clean. When the angels say to them "you have come spotless", there, these are the ones who enter Paradise and Hell bodily as well.

Look, bodily.

Now I ask you a question. That is, when I say you, I am asking those who listen to me, the whole world.

Allah Almighty, in Surah Al-A'raf, verse 172, does He say "I made a covenant with you"? "You cannot deny it," He says. Did you have your body there? No. What did you have? Spirit, nafs and life; this is our origin. Then He wrapped us in flesh and bone, brought us into the world within our outward appearance, and what kind of person we are, within this outward body, He makes us witnesses to ourselves, to those around us, to Allah Almighty, through the deeds we do.

In that case, Allah Almighty here, sir, "if you ask of Allah", that is, of Allah, "if Allah wills, you, in security, with your heads shaved." Now what happens here? If Allah wills, even though I shaved my head, Allah will still protect whom He wills and not accept whom He does not will. "If Allah wills," it says, look. Whereas why did we go there? To earn Allah's pleasure. Then "if you ask of Allah", that is, if here you ask for His pardon and forgiveness, "We will forgive you too," it says. How beautiful.

They have opened the verses very wrongly. There are many mistakes.

The place opened wrongly in this verse is this: "If Allah wills"; the correct one is "if you ask of Allah."

What we have heard from those who went to the House of Allah: "What was there at the House of Allah?" one says, "four walls," he says. "What are they looking at?" he says.

We've heard these too. "The House of Allah," he says, "four walls, what is there to it?" Well, whatever purpose he went there with. Don't think everyone who looks Muslim is Muslim; right there people part ways. Not Allah's willing, but "if one asks of Allah"; so such people will appear, and not all of them, those who ask. Our Lord's having no willing over people we explained in many verses; man came to the world to prove what kind of person he is; in the verse our Lord says, "Did you think you would die without proving what kind of person you are?" You can read about willing in detail in Surah Al-A'raf, verse 172, he has written. Al-Fath, we have come to verse 29 of the Surah. "Muhammad is the Messenger of Allah," it says, "and those with him are very hard against the disbelievers and merciful among themselves." The glasses, I can't see well from afar, let's read it from the start. "Muhammad is the Messenger of Allah, and those with him are hard against the disbelievers, merciful among themselves; you see them bowing and prostrating.

They seek grace and pleasure from Allah. Their mark is on their faces from the trace of prostration. Their description in the Torah and their description in the Gospel is this: They are like a crop that has put forth its shoot, then strengthened it so it grew thick and stood upon its stalk, which delights the sowers. Thus, by multiplying and strengthening them, Allah enrages the disbelievers."

Allah enrages the disbelievers. It already says so: the disbelievers will not prosper, it says. Except those among them who become Muslim.

"Allah has promised forgiveness and a great reward to those of them who believe and do good deeds," it says. This time it turns the words around. To those of them who believe, it says this time. When it says "enrages the disbelievers" here, for those for whom disbelief was written for a while, the disbelief continues further. It doesn't go away, that is. And if it's there, it won't come (?). But if you know the essence, the covenant with Allah, Allah Almighty, in the address Alastu bi-Rabbikum, Surah Al-A'raf, verse 172, if you can comprehend the verse, whose comprehension is seeing the realm of Lahut, spirit, nafs and life becoming one and knowing that He said "I am your Lord", that our Lord there created people at once and that Allah Almighty was before them in human form, seeing that, then making a covenant with people separately, and His helping people.

If you don't know these, you cannot open these. You cannot open these. It's impossible. That's how they talk nonsense anyway.

The place opened wrongly in this verse is as follows: "Allah enrages the disbelievers." The correct one: the disbelievers' anger increases. He does not enrage the disbelievers. The anger of those who are disbelievers increases. According to what? According to their covenant in the address Alastu bi-Rabbikum. Except those among them who become Muslim. The verse becomes clear. If you understand it more deeply and better. Now "Allah enrages the disbelievers" is one thing. Here, "Allah enrages the disbelievers." "The disbelievers' anger increases" is another. There is a verse that supports this. The Quran increases the believer's faith and the disbeliever's disbelief, it says.

But open this correctly. Open this place correctly. Our Lord does not interfere in what people will do in the world. (?) when He made a covenant with people He did not interfere with their desires and wishes. And He wrote each soul's own desire and wish for it as destiny. People came to the world to prove to themselves what kind of person they are. In that case, since our Lord, while making a covenant with people at Qalu Bala, did not interfere with their desires and wishes, so that our Lord who sent people to the world would interfere in their circumstances in the world? Now here I will tell you that a word I said seems to contradict this.

If you don't know, it contradicts. But I will open it to you now. What are we saying here? I also said that Allah Almighty helps people while making the covenant. He shows you. "Don't do this, you will suffer harm from it." And he says, "I will do it this way." By his own (?), you see. Those who, by their own desires and wishes, had Allah Almighty program for them: Khatamallahu ala qulubihim wa ala sam'ihim wa ala absarihim ghishawatun wa lahum adhabun azim. They had a veil drawn over their eyes.

They had their ears plugged and their hearts sealed. It was not Allah who drew the veil over their eyes. They had it drawn themselves. Allah drew it, but that person had it drawn himself. That is, I say this so that my words do not contradict each other.

Yes. Lest someone say, you said this in this life, and here you say that. "You say He helped." He helps such people like this. But that is in the state of the covenant. He still... look, what do I know in myself? He tells me, "you come, don't come in this time." "In this time come and go, come and go like an ordinary person." And I say to my Lord, let my rank be high and let me come in this world. "But you will slip," He says. How beautiful. And so I make a covenant with Him. If I am going to slip, protect me with Your mercy, and take my life before I slip, I say. This is the covenant, the covenant.

Doesn't He help me? What beautiful help. He does this for all people. Allah did not create His creatures in order to oppress them. But if he still does this out of stubbornness and does not submit to Allah, well, what will happen? Allah (?) made him one bound for Hell.

If you don't see these places, don't know them, how will you open the meaning of this verse? It is impossible for you to know this. What we say supposedly contradicts the foundation of Islam. So superstition is supposedly right at the foundation of Islam. Allah's true word, and verses, words that confirm one another, supposedly contradict the foundation of Islam. Well, there you go.

Because heads are loaded with superstition. To be able to find the truth, perhaps after eating an ovenful of bread, to be able to find the truth, perhaps if he uses his mind, according to the verse, perhaps, as he said, 40 times, perhaps even if he had the chance to come into the world 100 times, it (?) cannot be done. Because you cannot change the covenant. Yes.

Yes.

We read this place to the end, didn't we? Al-Hujurat, we have come to the Surah; the mistakes in verse three: "Allah's... those who lower their voices in the presence of His Messenger, surely they are those whose hearts Allah has tested with taqwa. For them is forgiveness and a great reward."

When a person reads this, he does not understand. Why? "Those who lower their voices in the presence of Allah's Messenger, surely they are those whose hearts Allah has tested with taqwa." Now, Allah does not know people's hearts. Those who are silent in the presence of His Messenger, ah, these are adorned with taqwa, that's what it comes to mean. Look, let me read it once more and you'll get it.

"Those who lower their voices in the presence of Allah's Messenger, surely they are those whose hearts Allah has tested with taqwa," it says. Yes. He doesn't know the others, but those, surely. Those who cut, who lower their voice. The others are not known.

Whereas: those who lower their voices in the presence of Allah's Messenger are surely those who, with the taqwa in their hearts, prove what kind of person they are. Because all will is in the person's hands. He will be called to account for what he does. In this case you cannot make it mean that Allah, by that test, knew the taqwa in that person's heart and could not know the others. If you know Turkish well.

"Hodja, are you the only one who knows Turkish well?" Now I'll tell you, I'll tell you with a verse. Look, now...

Ibrahim, I am reading verse four of the Surah: "So that he may make Allah's commands thoroughly clear to them, We sent every prophet only with the language of his own people," it says. We sent him with the language of his own people. Now according to this verse, Hodja, are you a prophet then, when you say that: prophethood ended with the Seal of the Prophets, Muhammad (peace be upon him); Allah Almighty will continue the heirs of the prophets until the Day of Judgement, and they will remove the falsehoods that entered the religion. Through these people, He will not call anyone to account for a word He did not make heard.

Since He will not call anyone to account for a word He did not make heard, Allah Almighty in His verse says this: He will make it heard to every person. "Do they think they will put out Allah's light with the blowing of their mouths?" Allah will continue His light until the Day of Judgement. With what? With people like these. How? He sends the heir of every prophet on earth with the language of his own people, that is, in the way they will understand best. So that he may address them.

Well now, you wrote a Quran. You write this knowing the finest Turkish. And this is what you wrote. If you knew that you were ascribing attributes to Allah Almighty, if you knew what meaning the verses have, because you put Allah Almighty into human form and spoke as that person speaks, and understood His speech according to your own mind and wrote the verse this way, you also contradict this verse of Allah Almighty: "Whoever says Allah said so, though Allah did not say it," it says, "let him prepare his place in the punishment." There you go.

Yes. The place opened wrongly in this verse is this: "those whose hearts Allah has tested with taqwa." The correct one: those who, with the taqwa in their hearts, prove what kind of person they are, they are. Our Lord knows the secrets of people's hearts. Because our Lord, who made a covenant with us at Qalu Bala, knows what kind of person we are, He knows. In one verse too, (?), He says, what is in the most hidden corner of your heart, We know, He says. Yes.

If every soul came to this world to prove what kind of person it is, yes.

People will play out, like an actor in this world, the script of the covenant they gave our Lord. In that case, in order to bring out the covenant in one's own destiny, through his rebellion against our Lord, or through his love, in return for his obedience with the taqwa in his heart, he will prove in this world what kind of person he is.

In the realm of Lahut, when He said "I am your Lord" to us, when we were divided into three groups, in Surah Ta-Ha, verse 134, He also says: "I knew what you were. You are for Paradise, and you are for Hell. If We had cast you into Hell, you would have said," He says, "'If only You had sent us prophets and messengers, sent us books, we would not have fallen into this vile disgrace.' If you were not going to fall, not going to fall," He says, "I would not have sent you to the world." So why do people say this? Here there is a secret. And let me tell you the inner secret. Nobody believes it, but believe it or not.

Because Allah Almighty gave man from His spirit, He created man one-to-one, to Allah, to Allah Almighty, similar. That is why, because man has a spirit, Allah Almighty says for people: We created man honoured above the worlds. Now when I say one-to-one here, it is not exactly one-to-one. Why? Because we change a certain few forms. Allah Almighty constantly changes form. We are in no position to be compared with Allah Almighty, but in His essential form we were created similar to Allah, one-to-one. But Allah Almighty constantly changes form; we cannot change. That is, we were created similar to Him in a way that cannot be compared with Him.

In the realm of Lahut too, when He said "I am your Lord", people seeing Him in human form, people seeing our Lord in human form, might not believe. How would they believe? He too is before them like a human. Even though the Prophet (peace be upon him), beside Him, says, yes, our owner, the One who created us, is this, and invites people to Allah Almighty, people still might not believe. That is why He created this world as an invisible world. He created it as a hidden world. Come on now, here's the challenge. Well, it's right here.

You must know Allah Almighty very well.

"Well, Hodja, you say that now, but Allah Almighty appeared to Moses in the form of fire, He did not appear in His essential form."

In the form of fire. Otherwise, although Allah Almighty sent us to an unseen world, if Moses had seen Him in His essential form, He would have gone back on His own word. He did not appear in His essential form. He appeared in the form of a fire. "O Moses, do not flee, I am your Lord," He said, as fire. In the form of fire. Only the Prophet (peace be upon him) saw Him in His essential form. Where? Not in the world. On the Mi'raj. On the Mi'raj. And he also took a hand from Allah Almighty. He held His hand. In this case, the hadith: there is a hand above the hand, (?).

But outwardly he has done scholarship.

Like the Laz who calls iron wood and says (?) "wood, wood", even if he sees the truth, not people who throw falsehood over the truth. Only those who know the truth and want to be in the right understand me. Yes.

Our time is up. We could do one more verse, but let's do the verse. The night prayer has come too, hasn't it? Has the night prayer been called? It hasn't. There's still time, Hodja. Let's do one more verse. Because we started late. Sir, what do we say? In verse seven of Surah Al-Hujurat.

Here, in this case, in order to bring out the covenant in one's own destiny, through his rebellion against our Lord, or through his love, in return for his obedience with the taqwa in his heart, he will prove in this world what kind of person he is. How beautiful.

An unseen world.

There is nothing I have not seen, nothing I do not know. Ali (may Allah be pleased with him) says this: I do not worship an Allah I have not seen. I say the same. I do not worship an Allah I have not seen. I do not call Him my Lord. One I have not seen, that is. Yes.

People say no. They'll supposedly see Allah like some fantasy. Or, I don't know, they'll supposedly see Him like a light. Come on, He made a covenant with you. You say "Ashhadu an la ilaha illallah." I bear witness that there is no god but Allah. Come on, is He making you bear false witness to this? "And ashhadu anna Muhammadan abduhu wa rasuluh." You say that he, beside Him, is truly His Messenger. Come on, would Allah Almighty make a person who has never seen this bear witness to it without seeing? Can such a one be Allah? Can such a one be a god?

Use your heads, your minds a little, come on. Al-Hujurat, Surah, verse 7. "And know that among you is the Messenger of Allah. If he were to comply with you in many matters, you would fall into hardship. Yes. But Allah has made faith beloved to you and settled it in your hearts." Where is it wrong? Everyone reads it and moves on, like this: "and He has made disbelief, sinfulness and rebellion hateful to you. Those are the rightly guided." Now it both separates people; here it separates one part. Look, pay attention to the words, people cannot tell this apart. What is here, it says. For example, here there is a great slander against Allah, sir, there is injustice. Look what it says here now.

"But Allah has made faith beloved to you." If Allah made faith beloved to us, why was it not made beloved to the disbelievers? Are they not His servants? Ah, look. "Allah has made faith beloved to you. And settled it in your hearts. He has made disbelief, sinfulness and rebellion hateful to you." Yes. Allah does this all the time. Those who are close to Allah are the servants Allah loves. There, doesn't it say whom He wills to Paradise, whom He wills to Hell? These are men of the same idea.

They write these with such subtlety. There, if Allah had not given me strong Turkish, could you understand this?

Whereas: "And know that among you is Allah's Messenger. If he were to comply with you in many matters, you would fall into hardship. Those who have settled faith in their hearts and loved it." Where? In the address Alastu bi-Rabbikum. When He said "I am your Lord", those who knew Allah as Allah there and settled faith in their hearts. Those divided into three groups. (?) And ashab al-maymanati ma ashab al-maymanah. These. Yes. They see disbelief, sinfulness and rebellion as hateful. Because they see those who deny Allah as hateful. They see disbelief as hateful.

There, those are the rightly guided, it says. How beautiful.

If you try to open the verses this way and that way with some absurd kind of denial, sir, he said. And then if you say (?) of Islam, if you write so-called verses, if you ascribe attributes to Allah, if you abolish His justice, if you see Him in human form, and He speaks before you like a human, and your own speech, His speech, speaking like a human, according to your own mind, you generalise, this is what you will write.

You won't write anything else, you can't. Because you don't know the root. The root. Why does this resemble it? Now our Ahmet Efendi is sitting at home. Where? Let's say in Kula, right? He knows his neighbourhood, he knows his street, he knows his house, he knows his number. Wherever you drop him, he goes home. He describes his house to me.

Can I know it as he knows it? Can I recognise that place as he sees it there? If I don't see it, can I understand that place well? The verses are the same.

The same. Without seeing, you come and point at places you have not seen, ascribe attributes to Allah.

The place opened wrongly in this verse is this: "Allah has made faith beloved to you and settled it in your hearts. He has made disbelief, sinfulness and rebellion hateful to you." The correct one: those who have settled faith in their hearts and loved it see disbelief, sinfulness and rebellion as hateful. How beautiful.

Since everyone came to the world to prove what kind of person he is, explicitly in the verse: you will pass to the hereafter without proving what kind of person you are? that is, according to the verse "Did you think you would die without proving what kind of person you are?" as well. Here, when they say Allah made faith beloved in people's hearts, sir, and sinfulness and so on, sir, they see it as hateful, He made it look hateful, then "if only He had done that to me too, Allah, this one." The Creator does what He wills. Allah says so anyway: I create what I will; if I say kun, that is "be", it is.

Then wouldn't one say, why did He separate us? I was Your servant. Wouldn't he say, why did You separate me from him? Among a father's children, if the father loves one child more and the other less, when he tries to give his property to the other, doesn't the other brother bear a grudge against him? Doesn't he say to the father, am I not your child? Why, why do you give me less? That is, you are cutting my rights. Wouldn't he say it? He would.

Now, a man has a brother who has no son. He gives one of his sons to his brother.

The man he gave him to, that is, the man he gave his son to, is rich, he becomes very rich. The other, his brother, can barely support himself. But the son of the one who has children and became rich. And he knows this. The child asks me. He says, even though, he says, I know my father, I know my uncle as my father, he says, he raised me, brought me up, he is like a father to me, he says. But as my real father, he says, shouldn't he give me a share of his property, he says. Look now. Come on.

Now isn't he his child too? Even though he gave him away, he is his child.

If he (?) him to the other, it means he separated him from himself. Whatever he does, it means. Does Allah Almighty discriminate between His servants? The same events. He puts Him into human guise, into human form. He gives the verdict that way.

He has forgotten Allah's mercy and compassion. He has forgotten the attribute of justice. Because he knows nothing of the law either.

If he had known that justice is at the core of the Quran, the essence of the Quran, if he had known that justice does no wrong to anyone, then this way, with this justice, he would not write this word this way. Yes.

Those who open this verse this way, ascribing attributes to our Lord and discriminating between His servants, at the same time open it by impairing His justice. In that case they put all the blame on our Lord. In the place opened wrongly: "Allah has made faith beloved to you and in your hearts settled it. He has made disbelief, sinfulness and rebellion hateful to you." By saying this, did our Lord not create the other people? Why did He not make faith beloved to the other people and make sinfulness look bad? Does He have a grudge against them? Or did He create them for Hell? That is what it says anyway. What does it say?

Surah Al-A'raf, verse 179: Bismillahirrahmanirrahim. Wa laqad dhara'na li jahannama mina'l-jinni wa'l-insi, it says. Kathiran mina'l-jinni wa'l-insi. "We created many of mankind and jinn for Hell," it says. Can such a one be Allah? That's what he writes this by anyway.

Allah created most of mankind, most of the jinn, for Hell. Ha, can such a one be Allah? Come on, wasn't His mercy said to surpass His wrath? Didn't He invite whoever asks to His essence? Isn't that so? Now here too: or did He create them for Hell? Then why did He send the Holy Quran to the worlds as a light, a radiance and a guide? Why did He send the Seal of the Prophets, Muhammad (peace be upon him), as a mercy to the worlds? Why did He say, I am Tawwab, I accept repentance abundantly? Does our Lord contradict Himself with these words? God forbid! Our Lord is complete and perfect. He is free of all deficient attributes.

Those who open these verses this way, unaware of the verses and ignorant of their meanings, are people who, by their own minds, without fearing or hesitating before our Lord, open them by ascribing attributes to our Lord, that is who they are. Our Lord, who made a covenant with every soul at Qalu Bala, wrote people's desires and wishes for them as destiny. The correct meaning of the verse is as we opened it above: Those who have settled faith in their hearts and loved it see disbelief, sinfulness and rebellion as hateful. If the exegetes open the verses according to their own good taste, they will have slandered Allah.

Why do I say this part too? Why do I say this last word? I can't bear it, so I say it in veiled terms. But I'll open it here. I'll open it here. What does it say? If the exegetes open the verses according to their own good taste, they will have slandered Allah, they will. Who says this? The Diyanet.

A verse, they say, has many meanings. The exegete opens it according to his own good taste. That's why I say he brings Allah Almighty into human form. That is, he sees Him before him like a human. He says what that person said as he himself understood it, that is, as he understood it he writes it here. Come on, if you bring Allah's verse before you like this and understand it as a human would say it and write it this way, you contradict this verse: "Whoever says Allah said so, though Allah did not say it, let him prepare his place in the punishment"; you go against the verse. Then here no exegete can open a verse according to his own good taste. This is not possible either. If he opens it, he goes to disbelief. If he opens it knowingly, he goes to disbelief. If he opens it unknowingly, that (?). That is left to Allah's, well, left to His justice, I don't interfere there. The One who will judge by law, wisdom and justice there is Allah. There, deeds depend on intention; He says one receives His pardon; if it was deliberate, punishment; if it was denial, his destination is already clear. That's why take care: no exegete can open a verse according to his own good taste. Lillahi ta'ala al-Fatiha.

Amin.