Talk of 5 October 2024

Good sound.

Did I turn it on? You did, Hodja. There's video too right now, Hodja. There's video too. Okay.

We have questions, I suppose, don't we? We can see, Hodja.

What does this say?

Ömer Sefa (?) "Peace be upon you. A saying told as a hadith of the Prophet — they asked me to ask you, so I wanted to ask you. There will be a battle in the Amik Plain, says the Messenger of Allah: the Yellow Race and the Muslims will clash; the Yellow Race, the Jews; a third of the Muslims will be martyred, a third will flee, and a third will win victory. There, like a woman's pregnancy, that is, for about nine months, there will be a treaty, but this treaty will be temporary. After that treaty much blood will be shed; the blood will reach up to the horses' knees. (?) — that is, much blood will be shed. That is what he says the hadith says. He says we are the ones who will win victory in the Amik Plain.

Victory will be Islam's; we will bring the unbelievers to their knees. We'll be stronger than before, but victory will be the Muslims'. One day at the mihrab of Jerusalem, too, there will be our imams. The person telling this hadith, when giving a time: but will it happen this year? It will, but in 10 years; it will, but in 50 years — saying so; Istanbul was conquered. A second time Rome, that is, Vienna, will be conquered, he says."

By Allah, superstitions have run wild. Everyone says something as it suits them.

What is the source of this hadith? In which hadith scholar has this hadith appeared? There are such hadith scholars that, though they didn't say it, hadiths get pinned on Muslim, pinned on Dawud; sir, all kinds of excuses, excuses and excuses. Hadiths are the counterpart of verses; never does the Prophet (peace be upon him) speak superstition. Blood would supposedly reach the horses' knees; of the Muslims a third would supposedly flee. Yes, these are words that some people have made up as superstition. Gentlemen, pay attention to this: they're doing all they can to drag Türkiye into war too; this is to stir Türkiye up and, as a hadith, words they say to drag Türkiye into war.

Well, won't Türkiye go to war? It will, but not through the words of such sophistry.

Is there anything else? No. Until now, that Rome will be conquered is written neither in any book nor in any hadith books, sir; this "Rome will be conquered" saying — perhaps like a proverb; you know, proverbs aren't the counterpart of verses, but go by a word they heard — like everyone will become Muslim, like Islam will reign. How will Islam reign? Until now they were waiting for Hz. Mahdi to come. Now they say Hz. Mahdi won't come either. They say there's no Hz. Mahdi either. If there's no Hz. Mahdi, then Hz. Jesus won't come until the Day of Judgment either, and he too won't taste death, in that sense. Because Hz. Jesus will also come to the world.

He too will taste death. So, lots of superstitions, superstitions, all superstition; don't believe these. Words like these. Hz. Mahdi will come too. The wolf and the lamb will graze side by side. That is, in Islam the unbeliever will get along like a brother. They too will reign for forty years. After he passes away, the world will live forty more years and rapidly go to its end. Within these forty years it will rapidly go to its end. That is, after Hz. Mahdi appears, the world has eighty years left. Yes, let's come to our lesson. In verse 5 of Surah An-Najm — I'm reading the wrong one: "It was taught to him by one of very mighty powers, Gabriel."

Gentlemen, the one of very mighty powers is Allah alone.

One of Allah Almighty's names is also Metin. Metin — what does it mean? Strong, firm, solid, it means. But Gabriel has no such trait. The very mighty one is Allah. Gabriel was created from light. And Allah Almighty is all Spirit. He gave a particle of His Spirit to people. "They ask you about the spirit; say: it is a command of my Lord. Little knowledge has been given concerning you." But we have knowledge about Gabriel. He was created from light. He is among the greatest of the angels. And when Allah Almighty sent down the Quran to the Prophet (peace be upon him) on the 27th night of Ramadan, the Night of Qadr, from there, as far as our Lord permitted — Allah Almighty, to the Beloved of the Majestic, the Seal of the Prophets, Hz. Muhammad (peace be upon him) — what He revealed to his heart, which surah it is, he tells him.

He takes the surahs from there. He would recite them to the Prophet (peace be upon him). What nonsense is this? They put Gabriel in Allah's place too. Repentance, I seek Allah's forgiveness.

"It was taught by Allah, whose powers are very mighty." Allah. Did Gabriel come and go to the Prophet (peace be upon him)? He did. Well, from the Quran sent down on the Night of Qadr, did he take the surah and recite it to the Messenger of Allah? He did. Well, wasn't Allah Almighty hidden, unseen in the world?

These things are nonsense itself. Yes. And he doesn't know what revelation is either. If Gabriel came and went to the Messenger of Allah, if he taught him, then revelation has been done away with. Allah Almighty's "We sent you to a hidden realm" — a realm where His Essence is not seen — he did away with that too. He brought it to Gabriel, had him speak, and Gabriel — with Gabriel — in the world taught this. Well, that meaning — because Gabriel came and went to the Messenger of Allah. If you say of Gabriel, as a second meaning, that it too is revelation, sir, outside time and space, then this time you go completely astray.

Because the Messenger of Allah, ascending in the Miraj, said at Sidrat al-Muntaha: if I go one ant's length further, I would burn. You did away with this too. You had Gabriel meet the Messenger of Allah on the high horizon. You both believed he said "if I go one ant's length beyond Sidrat al-Muntaha, I'd burn", and on the high horizon you had Gabriel, as outside time and space, speak to the Prophet (peace be upon him). What kind of reasoning is this? Astonishing. Yes. (?). In this verse the wrongly rendered part is this: "Gabriel taught him"; the correct one: "Allah taught him", because before the Messenger of Allah came into the world, Allah Almighty raised the Messenger of Allah.

He taught him. In fact, the proof that He taught him is this verse: when he came into the world, the Prophet (peace be upon him) — Allah Almighty, the Quran, to the world, sir, on the Night of Qadr, to the place called Qadr, (?), when He sent it down, Allah Almighty to the Prophet says this: "You did not believe this Quran would come to you," it says. Or "you did not expect it," it says. "You did not expect it." So Gabriel here — as the greatest of the angels: Gabriel, Michael, Israfil, Azrael. These are the four great prophets of the angels. Their prophets, their great ones.

In such nonsense, Gabriel, created from light, an angel — when did he become spirit, that as Allah he taught the Prophet (peace be upon him)? When did he create these worlds? Repentance, I seek Allah's forgiveness.

Gabriel (peace be upon him) would come and go to the Prophet (peace be upon him) and speak to the Prophet (peace be upon him). Allah Almighty, however, cannot be seen in the earthly realm. Because He sent us to a realm that His Essence has veiled. In this case Allah Almighty Himself taught the Prophet (peace be upon him) and raised him. In return for His verse "We will reveal to you and you will never forget", Allah Almighty, by revealing Gabriel (peace be upon him) to the Prophet (peace be upon him), taught. A Being of very great powers is our Lord. One of His names is also al-Matin. It means strong, firm, solid.

Gabriel (peace be upon him) was created from the light of the Prophet (peace be upon him). How could an angel created from his light teach the Prophet (peace be upon him), who was created from our Lord's spirit? When these verses are rendered this way, saying "Gabriel taught", those who have no knowledge of the verses render the verses as superstitions. If you have no knowledge of the verses, why do you commit a sin by writing a Quran translation? That's how it is. Why? Isn't it a pity for you too? You say "let me do something for Allah", but — "those who say Allah said it, when Allah did not say it, let them prepare their place in the punishment" — keeping that verse in view, how do you say these things?

Verse 7 of Surah An-Najm says it again too: "Gabriel was beside him on the highest horizon." I told you earlier, didn't I? "I would go one ant's length further to the Sidra — I couldn't," he said. Gabriel — the Messenger of Allah on the high horizon — what does it say? "On the high horizon, sir, he was beside a horizon. He was beside the highest horizon." What does horizon mean? Horizon — the meaning of horizon: when one looks ahead, the place where the earth and the sky meet is called the horizon. Horizon. And the high horizon: these seven heavens surrounded by (?), and the place where the point at which they meet infinity is seen — that is the high horizon.

High horizon. There is Allah Almighty. From where did Gabriel (peace be upon him) go there? In fact, the meaning of the Tahiyyat you don't know at all. The meaning of the Tahiyyat: when Allah Almighty and the Prophet (peace be upon him) spoke, at Sidrat al-Muntaha Gabriel (peace be upon him) hears Allah Almighty and the Messenger of Allah speaking, and there he bears witness. At the very end of the Tahiyyat, "Eşhedü en la ilahe illallah ve eşhedü enne Muhammeden abdühü ve resulühü" — this testimony of faith that we say is the testimony Gabriel spoke at Sidrat al-Muntaha when he heard Allah Almighty and the Messenger of Allah speaking.

You don't know that either, the meaning of the Tahiyyat?

Yes.

What can we do?

It's written. You cannot change the writings, destiny. No one has the power for it. But there's this: if committing such a sin is not in your destiny, or if in your destiny there is sinning and then repentance, if he repents, Allah's door of repentance is open. He accepts repentance abundantly. You present Gabriel to the whole Muslim world as Allah. Astonishing. In this verse the wrongly rendered part is this: "and he, Gabriel, was beside the highest horizon." The correct one: "and He, Allah, was beside the highest horizon." Saying "I'll write a translation", people lay bare their own ignorance.

Our Lord is the Possessor of all knowledge. He created these worlds with knowledge. Here, the person who doesn't know the meaning of the high horizon is unaware of the verses; such are those who, while rendering verses, lead people astray from the religion. They bear the burden of these. Those who lead astray from the religion. What is the meaning of horizon? The place where the earth and the heavens appear to meet is called the horizon. And the high horizon is where, in this universe surrounded by the seven heavens and the Throne of Allah, the place where time and space end meets the place where there is no time and space.

Gabriel, however, comes with the Prophet (peace be upon him) as far as Sidrat al- Muntaha. When Gabriel (peace be upon him) says, "If I go one ant's length beyond here, I'll burn", how is it that they raise Gabriel (peace be upon him) to the high horizon? Fine, let's pass over that too. Don't they think at all? Raising Gabriel to the high horizon, they put him in Allah's place. When the Prophet (peace be upon him) comes to the earthly realm, will he speak with another Gabriel? Gabriel is one. In this case, if the Prophet (peace be upon him) goes to Allah Almighty in the Miraj, is there, unknown to us, apart from Gabriel (peace be upon him), another Gabriel as god, the owner of these worlds?

When the Prophet (peace be upon him) returns from the Miraj to the world, with which Gabriel will he speak? So there are two Gabriels. He'd have to say that too. The first Gabriel came up to Sidrat al-Muntaha. With the second Gabriel, the Prophet — is there a Gabriel who created these worlds, that is, another god, and did the Prophet go up beside him and speak with him, with that Gabriel? And did that Gabriel send us a book, saying "I am hidden in the world"? Only Allah sent the Book. And we believe in Allah's Book. But Gabriel would appear to the Prophet.

If I tell you something now, maybe you won't believe it. Believe it or not. I saw Gabriel too. I saw him. Exactly in human form, but his head a bare skull. That is, like a skeleton. Winged, tall, long. His wings very long too. Very long, this high. I even spoke with him: "Have you ever come to me?" I said. He told me, "I came twice," but both were made forgotten; I forgot them. The Quran's verses — fitting them into your head, your mind, with verses written in superstition — if you say "I have faith in this verse, I'll write verses, I have Arabic too, I'll say what I understood", then Allah Almighty — you turn His verses into a human's speech and understand it that way; if you write it so, then, when Allah did not say it, you will have slandered Allah.

Yes.

Gabriel, however, comes with the Prophet (peace be upon him) as far as Sidrat al-Muntaha. When Gabriel (peace be upon him) says, "If I go one ant's length beyond here, I'll burn", how is it that they raise Gabriel (peace be upon him) to the high horizon? Fine, let's pass over that too — don't they think at all? Raising Gabriel to the high horizon, they put him in Allah's place. When the Prophet (peace be upon him) comes to the earthly realm, with another Gabriel will he speak? Right. Another Gabriel, too (?). One stayed at Sidrat al-Muntaha, one went up to the high horizon. One is on the high horizon. I wonder, with which Gabriel is the Prophet speaking?

A person would think a little. When writing verses, he would use his reason and logic a little. Leave one at Sidrat al-Muntaha. Raise one to the high horizon. Is it the one on the high horizon, or the one at the, at Sidrat al- Muntaha — is it that Gabriel who comes and teaches the Prophet, or is it on the high horizon that Gabriel you call god who teaches the Prophet? Good God. One's mind really boggles. If one thinks deeply here, one is bewildered. Gabriel is one. Created from light. From among the prophets, the great ones of the angels, how many Gabriels are you bringing out here?

In this case Gabriel is one. Is it the Prophet (peace be upon him)? If the Prophet goes to Allah Almighty in the Miraj, is there, unknown to us, apart from Gabriel (peace be upon him), another Gabriel as god, an owner of worlds? When the Prophet (peace be upon him) returns from the Miraj to the world, with which Gabriel will he speak? Right. I wonder, in the Miraj, will he speak with the Gabriel you call god? Or will he speak with the Gabriel at Sidrat al-Muntaha? Well then, in this case what became of Allah? Wasn't he going into Allah's presence? Ah, so this time Allah is Gabriel. If Allah is Gabriel — Allah Almighty is (?).

And Gabriel was created from light. And created from the light of the Messenger of Allah, at that. However, the God we know, the Owner of the worlds, is one, and that is Allah Almighty. People created from nothing by our Lord — in this case, those who don't recognize Allah Almighty, who created them, those who put Gabriel (peace be upon him) in Allah's place — they are rendering Quran translations. These people are rendering Quran translations. So when those unaware of the verses write verse translations haphazardly, you imagine what state the religion of Islam is in. That's the state the religion of Islam is in.

What do you mean, Hodja, "this state"? There's no one who looks at the Quran, no one who understands the hadiths, no one who knows manners and propriety, no one who, old to young and young to old, has respect. People are going their own way. Stripped stark naked — those who are stark naked become stars. Stars. Do you know who the stars are in my sight? Those who strip stark naked. Stars of Hell. Allah Almighty — when the Messenger of Allah ascended in the Miraj, he toured Hell too. He looks and sees mostly women, hanging by their hair. Women hung by their hair. For the few hours' life of this passing world, in the abode of eternal bliss the fools who want to remain (?).

If you use your minds, you will return to life. Stark naked, to Ahmet, to Mehmet — Allah's creatures — with words pleasing to you, pleasing your nafs, flattering your nafs, and you let yourselves be treated like a rag, sir, be demeaned, and then shoved aside, pushed into loneliness — you're not aware of it. In this case you cannot save yourselves from incurring Allah's wrath.

Yes. Return to the truth. Return to Allah. Be governed by Allah's verses. Observe manners and propriety. Cover yourselves. Allah says so. "Covering is better so that you are not hurt," it says. Look how well it says it. Those who are uncovered — Ahmet loves them, Mehmet loves them, Hasan loves them. They go at each other. That one kills him. That one kills the woman. The other kills whoever. Here you go. Isn't that how it is? That's today's situation. Is this living? Is this man's sublimity? Is this man's honored creation and dignity? Yes.

The 13th word of Surah An-Najm too has been rendered with the same superstition. "And indeed he saw him, Gabriel, once more." Once more.

In his true form. "Indeed he saw him once more — saw." In his true form.

"At that moment," it says, "what covered the Sidra was covering it." How nice. Did Gabriel cover the Sidra? He could only come up to a point within the Sidra. These too? How did I skip these verses? "And what covered the Sidra was covering it." That is, aware of all of it. Sir, and in the first form in which He appeared — where did He first appear? In the realm of Lahut, when He said "I am your Lord", in whatever attribute He addressed us, in the form He first appeared, again what covered the Sidra was covering it, and He manifested in the same way. Do you know this, that first form? Of that too you have no knowledge.

Again, in this place the wrongly rendered part is this: "he saw him, Gabriel, once more"; the correct one: "he saw Him, Allah, once more." What does it say? When the Prophet (peace be upon him) was returning from the Miraj, Allah Almighty accompanied the Prophet (peace be upon him) as far as Sidrat al-Muntaha to see him off. Muslims, you see, see their guests off to the door.

This, between the Messenger of Allah and Allah Almighty, is an event.

After meeting with Allah Almighty on the high horizon, Allah Almighty, outside time and space, accompanied the Prophet (peace be upon him) as far as Sidrat al-Muntaha to see him off.

He saw him off as far as Sidrat al-Muntaha.

"And He came down," it says, "drew near. At two bows' length Allah revealed to His servant what He would reveal," it says. Within, outside time and space, He brought out this (?), had it revealed. Moreover — I seek Allah's forgiveness. They rendered these verses so absurdly. If a non-Muslim, if he's searching for his religion, wants to become Muslim, and reads this like this, he'll say: this is nonsense too. He was going to become Muslim. Of those who turned that person from his religion — their sin in Allah's sight now you think about it.

Yes.

When Gabriel (peace be upon him) said, "If I went one ant's length beyond Sidrat al-Muntaha, I would burn", how then will he cover the Sidra this time?

Let's read from here. He saw him off as far as Sidrat al-Muntaha. Then what covered the Sidra was covering it. When Gabriel (peace be upon him) said, "If I went one ant's length beyond Sidrat al-Muntaha, I would burn", how then will he cover the Sidra this time? Our Lord, outside time and space, appeared to the Prophet (peace be upon him) once more. In His true form. The form in which he first saw Him. His true attribute. The attribute he first saw.

How do you know, Hodja? By Allah, I saw Him too. In the realm of Lahut. But I never saw Him in His manifestation in the same form. Only once, at home in Zeytinburnu, I had lain down like this on the divan, lying there. That Allah Almighty came to our armchair — not my eyes, but in that moment of drowsiness I must have dozed off.

I call to my wife: "Wife, get up." "Our Lord has come as a guest," I said, and I got up. And I was keeping that armchair. Then that armchair got mixed up. I don't know what happened. I was keeping it. Just as the Prophet (peace be upon him) would go up on a stump, and after a minbar was made for him later, the stump moaned — like that, I was going to keep it. But it got lost.

In that first form, in that form again, fully — I'm not sure; again together with the first form, but He came. Very close to it. Yes.

Well, a human being.

Yes.

Our Lord, outside time and space, appeared to the Prophet (peace be upon him) once more. In His true form. In His true form He appeared once more. What does it mean? Our Lord created us in the realm of Lahut. There, addressing us, when He said "I am your Lord" — in the true form in which He appeared to all people, He appeared once more at Sidrat al-Muntaha. At Sidrat al-Muntaha. "And Allah revealed to His servant" — Gabriel (peace be upon him)? He covered the Sidra from where there is no time and space, and to the Prophet (peace be upon him) He gave revelation.

They say they've rendered verses. And after that the Diyanet tells me: this man is contrary to the foundation of Islam, so we do not give him the Quran text. Well, look at you. Look. Throw superstition over the truth. Throw it. You — you're not contrary to the foundation of Islam. The one who explains Islam truly, proving it with verses — call him contrary to the foundation of Islam, and say this too without fearing Allah.

But I know this very well. I know your feelings very well. You too know that what I say is the truth. One hundred percent, at that. Look, I don't say ninety-nine percent, nine out of ten. You know it's one thousand five hundred percent the truth. But you also know that when you try to explain it, you won't be able to carry it. And because you can't find the words to say in front of so many people, saying "it's always been this way and will go on this way", you try to carry this world along in silence. But know this: where you see the truth, taking the truth is obligatory upon you.

So if verses are rendered so absurdly, our religion comes to this state too. Everyone who comes along passes judgments on religion; after all, there's no one to tell them to stop. No one to throw their errors in their faces either. Dialoguing through the superstitions they taught the millions of people they've drawn behind them, getting on well with each other in the same mindset — when they spread these superstitions around them, who will bear the burden of them? Who will bear the burden of these?

Yes.

We're coming to Surah An-Najm, verse 26. "How many angels there are in the heavens whose intercession — for whom He wills and is pleased with — except that Allah gives permission, is of no avail."

There are such absurdly rendered places here, really. Look now: "How many angels there are in the heavens whose intercession..." An angel cannot intercede. An angel has no right of intercession. But an angel prays for people. It has the right to pray. Those who confuse intercession and prayer. Show me one verse of Allah Almighty giving angels the right to intercede. But it says it for people.

"For whom He wills and is pleased with, except that Allah gives permission, it is of no avail." "How many angels there are in the heavens whose intercession gives no benefit." There's no intercession for the intercession to benefit. It gives no benefit at all. "Except what He permits for others than the servants who wish of Allah Almighty and are pleasing — that is excepted." You know, it prays — what they pray for is excepted. Like, "O Allah, save this one like this." Or like this. With what people do within their own will, Allah Almighty (?) His servants and will admit them to Paradise — and those who pray for him. They are the exception.

Prayer is made. This verse has been rendered (?) mixed up. Even if the meaning seems the same, the sense is hard; when read carefully — that is, it says "hard". When read carefully, the meaning is understood. For it to be understood more easily, the meaning of the verse is as we wrote: "How many angels there are in the heavens whose intercession gives no benefit." Because they have no right of intercession. But man has the right of intercession; that benefits. Now this word is enough. Look, what do we say here? "From Allah Almighty: how many angels there are in the heavens whose intercession gives no benefit." Because an angel has no right of intercession.

Well, whose intercession benefits? The friends of Allah Almighty. Those to whom Allah Almighty has given the right of intercession — their intercession benefits. So the angels don't get involved in this. They can't. So you cannot grant an angel the right of intercession. "Except what He permits for others than His servants who wish of Allah Almighty and are pleasing — that is excepted." That is, it prays. It has prayer. "How many angels there are who, for Allah Almighty's servants, make prayer," it says. Prayer. He understood it this way, so he writes it this way. A verse isn't rendered by your understanding.

Surah An-Najm, verse 37: "About Abraham, who was true to his covenant, was he not informed?"

"Who was true to his covenant." Whereas in that verse only Hz. Abraham (peace be upon him) is true to his covenant. "Was he not informed about Abraham himself, who gave a beautiful covenant?" it says. Look: "who gave a beautiful covenant". Not "who was true to his covenant". He gave a beautiful covenant. He gives such a beautiful covenant that he is true to his covenant. That is a word that comes after. True to his covenant. First explain how, from this, he was true to his covenant. To be able to explain that, Surah Al-A'raf, verse 172 — you'll have to know that verse. You'll have to know how He made the covenant.

Yes. And in the realm of Lahut, when He said "I am your Lord", when they were divided into three there, that middle class — and when He said "küntüm ezvacen selaseh", those of the right and those of the left — you'll have to know what the class of the Muqarrabin is. After that you'll evaluate these verses and write. Yes.

People who don't know Surah Al-A'raf, verse 172, and cannot grasp its meaning, making the same mistake this way, attributing the covenant part throughout the Quran to our Lord, with words like "He gave His word", "He was true to His covenant" or "He went back on His word", have made the verses contradict each other. They have rendered the verses with superstitions like "people gave their word, they went back on their word". No one gave Allah their word. Allah Almighty made a covenant with people, and whatever people wished for, our Lord gave them their wishes completely and wrote their destinies.

Now no created being can step outside these destinies, and no one can say "he gave his word and didn't keep it". Yes. No one can break his covenant. No one can step outside his destiny. Yes. "Hodja, you found the field to yourself, so you talk." Well then, let me give a verse for what I said: "We clothed you in flesh and bone; with a second creation, into human form We brought you, and sent you to the earthly realm; after proving there what kind of person you are, after proving yourself to yourself, to those around, and to Me, you returned to the realm of the hereafter." There, Surah Ta-Ha, verse 134 — open that verse and read it.

If you can't understand, ask: "I didn't understand this part there." Yes. In this case Abraham (peace be upon him) also gave a beautiful covenant. Our Lord gave us the news of Hz. Abraham (peace be upon him) as an example. In the verse our Lord declares: "He is Hanif. Neither Christian nor Hebrew. He is on the right path." The meaning of Hanif: one who never, not even at a young age, worshipped idols and took no god other than Allah, the One. That is, Muslim. Yes.

Oh, one's heart burns.

When one remembers those realms, it becomes a completely different state.

Surah An-Najm, verse 48: "It is He who makes rich and He who makes poor." Here again they ascribe a quality to Allah. Allah will make rich whom He wills and leave poor whom He wills. Then Allah has discriminated between servants. (?) A father discriminated between his children. To one he gave, gave, gave, raised him up, and the other, looking at him, was left helpless. Well, didn't this father commit injustice? Well, what injustice do you expect from Allah?

He is the Judge of judges. "Eleysallahu bi ahkemi'l-hakimin."

Yes. "Within people's destinies, it is He who makes rich and He who makes poor." Within their destinies — look how nice. It is He who makes rich and He who makes poor. That is, the person said: "I came to the world like this, let me go like this." And He gave his destiny that way. That is with His verses where He says "We test you sometimes with plenty, sometimes with want". Sometimes the test is in your property, sometimes in your lives. Within each person's own destiny, whatever he wished, Allah Almighty gives neither a millimeter more than that nor a millimeter less. A millimeter — what is it?

Yes. In this verse, since the meaning is rendered incompletely, it can be rendered and understood wrongly. That's why it must be explained. When it is said "It is He who makes rich and He who makes poor", our Lord, discriminating among His servants by making whom He wills rich and whom He wills poor, would be committing discrimination and injustice among His servants. But when "within their destinies" is said, everyone's wishes and desires have been given to them completely. Whatever people wished within their own wishes, our Lord without fail wrote their wishes for them as destiny. Within our wishes, poverty or wealth we ourselves wished for.

But one who doesn't know this says, "Would I wish for poverty here?" Look now, you don't know what the world is.

I don't know either.

I don't know what the world is either. But I know those who come into the world and those who go.

These verses are not easily explained. Well, if I can't know this part — this is how you go astray. Asking whether a person would wish for poverty. Now, the world is a frightening place for us. A desolate place. What will I do? What will I do? Where will I go? We are in fear. Those who go — we see off those who go too, and to those who come we say: where is so-and-so? He says, "He denied Allah", he says, "He's at the gate of Hell", that is, he went in through the other door. He left the Barzakh, that is. In this case, I'm telling you my own imagining now. This concerns me. Everyone's imagining differs.

A desolate forest, wild animals, places I don't know, what will I do there, how will I go, how will I come. Allah Almighty already shows you the times. There are times too. Many people don't want to come. And He says to him: "If I sent you in this disabled state," He says, "and had this person look after you, would you go?" "Then I'll go," he says. A guarantee. (?) is afraid of coming here. "If I sent you blind, then had someone look after you, had people help you" — he's delighted. He doesn't want to come here anyway, you see. So the people who don't want to come here — "under others' command," he says, "let me come like this, go like this," he says, "let me just go and come" — since it is Allah's command, he'll carry out the command. Well now, some others say, "let me employ people, let me do this, do that" — there's drive, drive, in some. They're the bosses; through their hands too, Allah Almighty, when other people are employed, gives their provision. If you can't see these realms, you can't explain these. These verses can't be explained.

Yes.

Did we read these parts? Which one? Which verse of (?) were we at? Were we at verse 47? 26. What? 29.

Our hand hit it. We lost the place. An-Najm is here. Which one? 64. What's this? 66. We've come to 66. We'll come to 64.

It'll be 37. Verse 37. An-Najm 48. "It is He who makes rich." Found it. Found it. Let me open this. Yes. When the hand hit it, it changed.

But when "within their destinies" is said, everyone's wishes and desires have been given to them completely. Whatever people wished within their own wishes — that's it. I explained it. Whatever they wished within their wishes, our Lord without fail wrote their wishes for them as destiny. Within our wishes, poverty and wealth we ourselves wished for. So, let's go, let's come. I don't (?) anyone. Look, those who are poor in this way truly don't want the world. I mean, if you told him "you'll get this much money", he wouldn't even dream of it. Because that's his capacity. His understanding is that much. If he found something today, ate and drank, he's rich.

Yes. So, if only we could be like that, if only we could break our nafs, Does a person wish for poverty? He does. Does a person wish to be blind? He does. Does a person wish to be disabled? He does. How does he wish it? While in the realm of the hereafter, the world is foreign to us. For people who will come to the world, while they make the covenant with our Lord in the realm of the hereafter, the world is shown to the person like a model. "At what time and where do you want to go?" And the person doesn't much want to come to the world. Our Lord, too, mercy to him: "If I sent you bodily like this..." Look. I explained it. I'm explaining that part.

"If I sent you, had people look after you, would you agree?" He's long since agreed. Allah Almighty forces no one. But there's a law; that law will be. For example, now, wish for immortality as much as you like. It won't happen. There's a law; that law will be. So all of us will come into the world. Why will we come into the world? Here lies the secret of the realm of Lahut.

Allah is not invisible. Allah's appearing to man in the same human form, and man, Allah Almighty whom he saw as a human — doubting Him and not accepting Him as Allah. That's why Allah, wrapping us in this garb, to a realm where He is not seen, sent us here. That's the secret here. Yes.

If you don't know these, don't see these places, can't grasp these verses, from where will you explain this? This is how you render it in contradiction. Contradictory. But you won't accept what I say either. Accept it if you like, or don't. But explain the opposite of this to me. Explain the opposite of this to me.

You recite the testimony of faith. Eşhedü en la ilahe illallah ve eşhedü enne Muhammeden abdühü ve resulühü. Wrapping Allah in your own mind, did you make a covenant with an unseen Allah? I'm asking you. Those who deny these. Did you see Allah as that helpless? You've made it a covenant with an Allah who isn't seen.

And He had you bear witness. He had you bear witness. You bore witness. "I bore witness that there is no god but Allah." On what basis did you bear witness? The one before you says to you, "Elestü bi Rabbiküm." Look. "I am your Lord," He says, the one before you. Why do you (?)? You denied Him. Because you saw Him exactly in human form. Shall I read you verse 12 of Surah Saba? Surah As-Sajdah. Give it to me, let me see. Come.

Surah As-Sajdah. 400 — which page is it? Sir.

Which surah? Surah Ar-Rum. From here, look at Sajdah, let me see, which verse.

It came to 414. What? 414. Yes. Here 14. Page 414. We've come to 457. 414. 406, 414. Look! What does it say in Surah As-Sajdah? In Surah As-Sajdah. Verse 12. "Those sinners, in the presence of their Lord" — wasn't He unseen? Huh? "when they bow their heads before their Lord: Our Lord, we have seen, we have heard. Now send us back to the world so that we may do good deeds. Now we firmly believe" — if only you could see the time they will say it; it's passed now, though. "If We sent you to the world not once but several times more, you would do the same again," it says. Yes.

Now believe what I say or don't. I'm addressing you with verses. With verses. Yes.

As long as, when our Lord created people in the realm of Lahut and said "I am your Lord", we know our Lord as Lord, He says. Yes. Since we write here for the general public, we don't explain much. In all of them we write some places in this veiled way. We've come to verse 21 of Surah Al-Hadid. After reading this, let's close. The call to the night prayer has been recited too. Yes.

"A forgiveness from your Lord — to forgiveness — and, prepared for those who believe in Allah and the prophets, whose breadth is the heavens, the earth — as wide as the heavens and the earth — race to Paradise," it says. Correct. "That is the grace of Allah, which He gives to whom He wills." Look, so it became "to whom He wills". He both says "race" and says "I will give to whom I will".

"Allah is the Possessor of great grace," it says. This time it's the opposite. "Possessor of great grace." That is, you come too. Afterwards I'll give, but that is separate. These (?). It can't be rendered this absurdly. What does it say? "Prepared for those who believe in Allah and His prophets, whose breadth is the heavens, as wide as the earth — race to Paradise. That is the grace of Allah, which He gives to whoever wishes. Allah is the Possessor of great grace." Now, I have a treasure in my pocket, a treasure. Accept it so. The world's treasure I have. I'm going to buy a palace. A palace. If I don't buy that palace, even if the world's treasure is mine, mine, even if the world's treasure is mine too, will that palace be mine?

I didn't buy it, did I — I didn't pay and buy it. Yes, I have treasure, I have gold, I have rubies, I have silver, I have, I have, I didn't buy it. Allah Almighty too has given us a life, a life. This life is not one priced, or to be priced, by the world's treasure; it's not that kind of life. Such a treasure is this life. If you say "Allah", then, as if you had bought that palace, Allah gives you these places in Paradise. If you believe in Allah.

Oh. You — fill your pocket in this life with the world's matter. Turn your back on the One who created it.

Say "I'm a man of wealth". Well, when your life's term is up, that wealth — to whom will you leave it? Is that wealth yours?

"Every soul shall taste death." "The inheritance of the heavens and the earth will remain to Allah." How can you call Allah's property "mine"?

But if you say "Allah", it fits the purpose of our creation. Because Allah, so that His Essence would be known, created us. You said "La ilahe illallah Muhammeden Resulullah". You recited the testimony of faith. You said "Eşhedü en la ilahe illallah ve eşhedü enne Muhammeden abdühü ve resulühü". And you tried to fulfill those five obligations of Allah. So, while in the world, you earned your wealth for the realm of the hereafter. That is wealth. You put the wealth in your pocket. And there you bought it.

Yes. Well, isn't it the truth anyway?

In this verse the wrongly rendered part is this: "It is the grace of Allah, which He gives to whom He wills." The correct one: "It is the grace of Allah, which He gives to whoever wishes." We have written in many verses that our Lord has no willing over people. Since willing occurs repeatedly in the Quran, the footnote we wrote about willing we also put in repeatedly. Briefly, though. Very briefly. In this verse too we wrote that our Lord has no willing over people, that every soul made a covenant with our Lord, and that people's wishes and desires were written for them as destiny and will not change again, and so that our Lord has no willing over people.

Broadly and in detail, in Surah Al-A'raf, verse 172, it has been explained. There: why we were created, where we were created, why He made a covenant with people, and, though He knew what we are, why He sent us to the world. You can get information there. Stay well; may you be entrusted to Allah. Lillahi Teala'l-Fatiha.

Amin, Ya Rabbil Alemin.

Amin.