Talk of 19 October 2024

(?) but. Shall I tell Bilal, Hodja? Whom? Shall I tell Bilal? Is Bilal here? He's here, Hodja. Tell him to take it to grandma. All right, Hodja.

Ömer Sefa. Isn't this here yours? 19th century — we left off here, there are writings here. "Peace be upon you, Hodja. 'Creating and commanding belong to Him,' mentioned in Surah Al-A'raf, verse 54 — what should we understand by commanding here?" he asks. Verse 54: "Indeed, your Lord is the One who created the heavens and the earth in six days, then established Himself on the Throne, who has the night ceaselessly pursue the day, covering it; who created the sun, the moon and the stars subjected to His command." These are all meaningful.

When it says "subjected to His command", there is no life in them, nor a soul. From this, that (?) and that with His knowledge He holds all beings under His power, under His command — yes, the Creator is Allah, it says. "Know that creating and commanding are His alone.

How exalted is Allah, Lord of the worlds." And here this child of ours asks: what should we understand by commanding? Allah Almighty, after telling us here how great a knowledge and power His Essence has, says that there is no other god besides Allah: commanding is Mine, and so is creating. That is, besides Allah there is no other god, Allah Almighty created all these worlds, and since there is no god but Allah, all beings that remain under Allah's command bow to Him in (?) majesty, it shows. That is the meaning of commanding here.

All creation, all created things, from the atom to the globe — that Allah Almighty, within His purpose of creating, created them with the power and strength of His Essence, that nothing is outside His sight, and that all He created He guides and governs as He programmed them — guides and governs, keeps on duty every moment — and that they are under Allah's sight: our knowing this accords with His creating us in the way He commanded. He created as He wished to create, and since no being can step outside what He created, under our Lord's decree, that is, under His command, the beings who will go on living He commands to obey Allah.

That is the meaning of command. Yes. What is this here?

Let's close it now. Yes. Again (?): "The name they call the greatest of Allah's names, the Ism-i Azam — is it a single name? Is its supplication a verse in the Quran?"

The Ism-i Azam of Allah Almighty is a single name. A single name. It does not appear in the Quran as a verse. But within the verses of the Quran it appears plainly, again and again.

It does. Yes. Let me tell you a hadith. I wouldn't say it otherwise; I say it because it is a hadith. The Basmala, it says. It is as close to the Ism-i Azam, it says, as the black of the eye to the white. That close.

Yes. But it doesn't end with that.

Do you have another question, guest? Ask whatever you want. We left off at verse 19 of Surah Al-Hashr.

If our dear Ramazan is listening to us, sometimes the words our Ömer Sefa says don't come out right. He says it. It records his. We write it. If our dear Ramazan is listening, he can say: Hodja, we can start from here. Now we read the verse of Surah Al-Hashr that has been rendered wrongly. "Do not be like those who forgot Allah and whom Allah, for that reason, made forget themselves. They are the ones who have gone astray." Don't you believe this.

Allah Almighty does not utter such words.

Yes. But out of our faith we think like this: We are Muslims. We haven't forgotten Allah, but the unbelievers did. Out of faith. They think of it with a good opinion. But this also impairs Allah's attributes and Allah's attribute of justice. It leads to denying many of His verses. Which verse? First of all it leads to denying the attribute Tawwab. Tawwab. Wasn't Allah the One who accepts repentance abundantly?

Allah makes no one forget, and Allah forgets no one.

With what kind of mind did they write this? Is there any place Allah has forgotten?

Wasn't Allah always on duty? Wasn't Allah present and watching everywhere?

When we read the verse, none of us understands anything from it. How nice. As I said at the start, right away the faithless come to mind. We have faith. We haven't forgotten Allah. They forgot. They didn't forget Allah either, but they associated partners with Him. It doesn't quite fit their words either. That's why: "those who forgot Allah". Look, I'm reading the correct version. "And for that reason forgot even themselves." Forgot even themselves. Where did they come from? Where will they go? Allah exists, but after death does Allah exist or not, they say, and follow Satan; plunged into the world with the whims of the nafs, recognizing neither Allah nor prophet nor book — people who have forgotten themselves. Yunus Emre put it so beautifully: "an animal that doesn't know where it came from and where it goes", he said. Yes, yes: "Do not be like those who forgot Allah and for that reason forgot even themselves; they are those who have gone astray" (?). Yes, we don't say "simple" either, but "they are those who have gone astray". Now we explain this part. Yes, in this verse the wrongly rendered part is this: "and Allah made them forget themselves"; the correct one: "forgot even themselves, even themselves — do not be like those people." The wrongly rendered part in this verse: people who forget our Lord, forgetting what kind of people they are, where they came from and where they will go, in the swamp of this world, which is a guesthouse, seeing the world through rose-tinted glasses, to enjoy the pleasures of the world, all the traits our Lord does not want to see in people seem pleasing to their nafs, and under Satan's seduction they don't even know themselves, and in this amusement they are people who forget themselves.

In this case, without Allah coming to mind, eating and drinking His blessings and not giving thanks, these people, just as they forgot our Lord, forgot themselves too in this pleasure and enjoyment — people who have gone astray.

Otherwise our Lord forgets no one and does not wish to be forgotten.

Why did He create us? He created us so that you would know His Essence. The Prophet (peace be upon him) says in his hadith: one moment in the world is better than lying under the earth for a thousand years. What is the reason? Why did Allah create us? He created us so that we would know Him. If you say "Allah" once in the world, it is better than a thousand million under the earth. That fits Allah's purpose in creating. Where in this did we forget (?)? Even a child wouldn't say this. These people wrote the translations of the verse. They have ascribed qualities to Allah Almighty. Yes. They aren't afraid to write it, really.

They aren't afraid of Allah either. Yes. because all the beings He created are servants of our Lord; only a number of animals, 18 thousand, in 17 thousand worlds, all are Allah's creations; our Lord's mercy is abundant, the doors of repentance are open; the word "forget" our Lord (?) — Allah forgets no one. That He does not forget — let me tell you a verse about it, not only about people but all His creatures, a verse that He forgets none of them: "el rızkı Teala" — Allah is the One who gives all provision; He forgets no one, and wrongs no one. Allah did not create people to suffer injustice. Surah Al-Hashr, verse 23, is also a wrongly rendered verse: "He is Allah, besides whom there is no god." Correct. So when we say they have rendered this verse wrongly, not all of the verse is wrong.

It tells the truth, it does. Within it, it proves Allah. As I read above. "He is Allah, besides whom there is no god." La ilahe illallah.

You recite the testimony of faith. Eşhedü en lâ ilâhe illallah. Ve eşhedü enne Muhammeden abdühü ve resulühü. "He is the Owner of the dominion." When we say dominion, don't understand only this place. The seven layers of creation are also Allah's dominion. Surrounded by (?). Allah's Throne.

"He is free of all deficiency" — correct — "He gives peace" — correct — "He grants security" — correct — "He watches over and protects." Now this turns the earlier one around; earlier, remember, He was casting out. What did it say earlier? Look, from this verse — do these agree with each other? "and Allah made them forget themselves — do not be like those people." "Do not be like those who forgot Allah and whom Allah therefore made forget themselves." Now what does it say here?

"He watches over and protects," it says. "He grants security. He watches over and protects." Earlier He made them forget. Now He watches over and protects. "He is the Exalted." That is, none of the created is His equal or match. "He who makes what He wills be done by force" — not by force. Allah makes nothing be done by force. Although He created man with the most beautiful attribute, although He created man honored above the worlds, leaving man to his own wishes and desires He made a covenant with them. Allah is not one who makes anything be done by force, nor one who does it by force. He does what He wills with ease.

"who makes things be done by force, matchless in greatness. Allah is far above what the polytheists associate with Him." Only here, this word "by force" — "by force" is a name unbefitting Allah. What did we say? Now we read the correct one. "He is Allah, besides whom there is no god." Correct. "He is the Owner of the dominion." Correct. "Free of all deficiency." Correct. "He gives peace." Correct. "He grants security." Correct. "He watches over and protects." Correct. "He is the Exalted." Correct. "He creates what He wills, even if it is difficult." Even if it is difficult.

Creating what He wills, even if it is difficult. For example, it says: is it harder to create the worlds or to create man? Creating man is harder compared to the worlds, but He created man as He wished; with a second creation He created him, put him into human form. Yes. "Allah is far above what the polytheists associate with Him." The wrongly rendered (?) part of this verse is this: "who makes what He wills be done by force." The correct one: "who creates what He wills, even if it is difficult." Whoever renders the wrong part of this verse this way, that is, when they say "who makes what He wills be done by force", such a word cannot be ascribed to our Lord.

Now this leads to all kinds of meanings.

Why did Allah Almighty create people? He created them so that they would know His Essence. Then He would have made His Essence known even by force. Is that so? He'd make it known even by force. He created them to know His Essence. But He left man free in his own will. In this case Allah forced no one. Nor does He make anyone do anything by force. In fact, what does He say? The opposite of the verse.

In (?) it says: the best of worship is the one that is little but constant. Look. It always says so. Little but constant.

When you worship, do your worship in a way that you can do it comfortably. That is, if you can't stand up or bow, worship sitting, it says. It doesn't say to you, by force: no, this is your duty, you will bow and rise, you will go into ruku — it doesn't say that to you. Make the same movements where you sit. According to the verse, Allah does not place on your back a (?) you cannot bear. What did Allah make anyone do by force? They aren't ashamed. They render a verse as "who makes things be done by force". What did He make anyone do by force? Can you tell me? Can you show one example that He made someone do something by force?

Whoever renders the wrong part of this verse this way, that is, when they say "who makes what He wills be done by force", such a word cannot be ascribed to our Lord. While creating these worlds, our Lord says in a verse: "Is what I created other than man harder, or is the creation of man harder?" it says. How beautifully it says it. He declares. In this case, while creating man, which is so difficult, our Lord — though the creation of people above the worlds is difficult — is the One who creates what He wills. Even if it is difficult. For Allah there is no difficulty. Because He is the Possessor of knowledge.

Otherwise, saying "our Lord makes what He wills be done by force", as if when our Lord creates something opponents arise against Him, and against the beings our Lord will create opponents resist, and against their power He uses His own power to make it happen by force — such a situation arises, which is unbefitting our Lord. Bringing earth from the world, having earth brought from the world, shaping it, then breathing His spirit into it, and giving Adam his outward form — whom did our Lord force to do anything? Saying "who makes His work be done even by force", rendering the verse like a superstition, they ascribe qualities to our Lord. The correct rendering of this verse: "who creates what He wills even if it is difficult, matchless in gr— in greatness." Yes.

So He is the Possessor of great knowledge; even man, with a second creation, He created. With a second creation. That must be verse 14 of Surah Al-Mu'minun. Let's see what it says here. Let's read it. We'll explain that one to you too.

Yes.

Let's come to here.

Look what it says: "Then We made the drop into an alaqa, a fertilized egg. After that We turned the alaqa into a lump of flesh; this lump of flesh We turned into bones, a skeleton; We covered these bones with flesh; then with another creation —" pay close attention, it says it here now — "then with another creation We brought him into human form. Exalted is Allah, who creates what He creates in the most beautiful way, besides whom there is no other creator," we say. Here too they rendered it wrongly: "the best of creators — exalted is Allah, the best of creators," it says. Our Allah, the best of creators — open the books, that's what it says. Yes, a second creation. Then what is the first creation? Since they didn't know these things, people made up verses. The first creation: in the realm of Lahut, spirit, nafs and soul are one, because our Lord gave a particle of His Essence — a particle, that particle; man was created as a particle from his Lord.

As spirit, nafs and soul. Yes.

Then there, it is said, He said: "I am your Lord." Not "it is said". He said. If it were "it is said", I'd have heard it from someone else. I saw it. He said, "I am your Lord." There we were divided into three groups. Then He came one by one, made a covenant with people. After making the covenant: "I will create a human, you will prostrate to him," He said.

So He brought earth from the world. Someone says it wasn't earth but clay; I know it's clay too. (?) Black earth, black clay. He has learned the outward meaning, you see: "you don't know, it wasn't earth, it was clay." That's what he wants to say. We don't go into the details of the matter. We try to explain it to people briefly. I say it again. Isn't it earth? Isn't clay earth too? Earth taken from the world.

After shaping it in His hand — look what it says now here: "When I breathe into him of My spirit, prostrate." It doesn't say "when I put a spirit". What does it say? "When I breathe of My spirit, prostrate." Allah has no being prostrate to anyone other than His Essence. So He created man so close to His Essence that, because He gave him a particle of His spirit, He has the other beings prostrate to man.

And when Satan did not prostrate to him, he was cursed. Yes. And with a second creation we took on human form.

"From your own selves," it says, "We created wives for you." From your own selves. Pay attention. The left rib, compared to the right rib, is one short. I'm not saying it. Allah says it. "From your selves," it says, "We created wives for you." "We created spouses." A verse.

In this way the verses always support each other. That's why (?).

(?)

What does it say? Bringing earth from the world, shaping it, then placing His spirit into it, and giving Adam his outward form — whom did our Lord force to do anything, that by saying "who makes His work be done even by force", rendering the verse like a superstition, they ascribe qualities to our Lord?

The correct rendering of this verse: "who creates what He wills even if it is difficult, matchless in greatness." That is the correct verse.

What does it say here now? Let's take this one. Now restart. The next selection.

So what does it say here? I can't read the new one. This, a new — over here.

Son, is this the time you found? I'm in a lesson, in a lesson. Another time, God willing.

My cousin. He called earlier too, here, my cousin.

These have nothing to do with faith.

(?) his cousin.

Son, cousin, look, on Saturdays between 7 and 8 I have my lesson, I broadcast to the world, don't make me cut my broadcast — haven't you understood yet? Send me a message then. What's your father doing? In hospital? Oh, (?) is not certain. Which hospital? Okay. Peace be upon you.

He's on his way too, I suppose; he's two years younger than me; we're all going like falling leaves anyway. Yes. We've come to Surah Al-Mumtahanah. What happened, did the broadcast drop? No sir, the broadcast continues. The automatic update — where is it, where's the automatic update? It says schedule the restart, is this it? No — "1 hour", it says, this. "Select 1 hour", it says, 23.51. Yes, "select 1 hour", it says. Let's select this. What's this, 5, 2.50, to 2.51. (?) now, today. 24, 24, that is. Selection — did they bring this out new too? Tomorrow 23.51. The arrow was pressed. Which arrow? Where is there an arrow here?

This one? The same thing comes up again.

"To one-hour time", it says.

Come over here to me. It keeps saying "do the update". We do this thing. We updated this time too. We click this. I click and the same comes up again, look. This comes up again. Okay. This is okay.

Close it. It came. What's this? What's this? Close the pages. It asks whether to restore the pages. No, don't restore. If we close this, it'll restore. Is that so? Okay. No, let's continue. Yes. Okay.

What does it say here?

There's no question here, is there? There is, sir. Where? Besides, there's no question here.

Where do we get to it from? From here? From there?

Wait, let's see.

There are many.

Let's start from here. From here? "Al-A'raf, verses 172–173, speak of the covenant and why we made the covenant. Whether in giving meaning to verses, even in interpreting them, or in proving whether hadiths are sound or not, or in answering people's questions on matters they are in doubt about, these verses become like a touchstone. My question: in Al-A'raf 173, so that the deniers would not say they followed their forefathers and therefore denied, He made a covenant with His servants."

I didn't understand anything from this. He has understood, in fact, and correctly, but had he written it more clearly... "in giving meaning, even in interpreting, or in proving whether hadiths are sound or not, or on matters people are in doubt about, in answering their questions, these verses become like a touchstone." Right? Right.

"My question" — now he asks his question. "In Al-A'raf 173, so that the deniers would not say that, following their forefathers, they denied, He made a covenant with His servants" — correct.

"At the same time, does it mean that those who are Muslim, saying they are not Muslim because their mother and father are Muslim, may say it or may not?" He continues here: "At the same time, those who are Muslim too, because their mother and father are Muslim, saying they are not Muslim, that they are not — does it mean saying that?" he asks.

Anyone's saying it, in the sight of Allah Almighty, is not valid. It is only a slander. That person is a sinner in Allah's sight. Even though their mother and father are Muslim. Now, in the questions he asked above too, there are many verses that confirm each other on this. For example, in (?) of Surah Ta-Ha: why did Allah Almighty send us into the world? There are many secrets here. Now to know these, one has to go back to the beginning. To the beginning. One has to explain these from the start. Why did Allah Almighty create us? He was the Possessor of knowledge. He willed to be known. He showed us His existence.

He gave a particle of His Essence. Close to His Essence, He addressed us. For example, we talk with our children, don't we? With our children. Our children resemble us. You are all of the same kind. For Allah Almighty to speak with us too, we need to be of the same kind; that is, we need to be a particle of His spirit, so that He may address us. That's why it says Allah is the friend of people, in Surah Al-A'raf, the second — the two hundred and fifty-seventh verse. Allah Almighty, who holds people as addressees of His Essence in this way, since He created people close to Himself, when Allah Almighty (?) said "I am your Lord", because people saw Allah Almighty as themselves, like themselves, they could not believe. And there people were divided into three regions.

In Surah Al-Waqi'ah too, 7-8-9, in those verses it says anyway that we were divided there into three classes. I'm saying it in short now; I could quote the verses. One needs to know many verses to answer these. Then, since no one knows of our real being — spirit, nafs and soul — Allah Almighty, with our real being, in Surah Al-A'raf, verse 172, made a covenant with us. This covenant of ours became our own destiny. To live these destinies of ours, He sent us to a realm where His Essence is not seen. Why did He send us to this realm? Now then, Surah Ta-Ha, verse 134 — one needs to know that verse.

What does it say? "Had We destroyed them with a punishment..." That is: We made a covenant with you. In Surah Al-A'raf, verse 72, We know that you are of Hell or of Paradise. If We had thrown you into Hell, you would have said this, it says: "If only You had sent us prophets and books, we would not have fallen into (?) below." If they were not going to say that, it says, (?), it says. Now in this case, also, sending people to the world — because He is free of deficient attributes — to a place where His Essence is not seen, this time: "I have a Lord, there is One who created me" — knowing this, to believe in Allah Almighty here without seeing Him, He wanted us to learn that. So He sent us to a hidden realm.

That is, He sent us to a realm where His Essence is not seen. There are many subtleties here. I mean, this is a rough, quick question. That is, a question that skims over the top. This has its subtleties. There is learning this. There is acquiring this knowledge. Explaining it here would never end. But, well, (?) this is as much as we can explain. You'll be able to explain this much. Otherwise — are the mother and father Muslim? Sir, I'm saying: the son has denied. Or the daughter has denied it. Sir, with this denial everyone lives their own (?) themselves. Look what it says. A person, a Muslim, it says — if he calls a Muslim an unbeliever, he himself departs as an unbeliever before he dies, it says.

It's a verse, it says. There are verses. To know these.

Yes. What else does it say, guest? "Hodja, peace be upon you. The elder of our village, on some important days, used to drink alcohol, not enough to get drunk. What is its place and ruling? May Allah be pleased with you, Hodja." For us, alcohol is haram. From the moment a drop of alcohol enters the body, in the heart, in the blood it causes hardening. That's why Allah Almighty made alcohol haram. However, one drop in the palm of your hand — when you smear it, the size of a five-kuruş or a ten-kuruş coin, when you smear it, sir, alcohol of that size does no harm. And this means: (?) it disappears on your tongue.

It also means they make medicine from it, from alcohol. There are medicines. That alcohol also cleans your wounds, cleans them of germs. So that much is permitted. That is, one drop. And not a big drop either. A drop just enough to wet a ten-kuruş-sized spot in the palm. That is its fiqh. And whoever wants. Yes.

"That is, would it be right for a person to say: since my mother and father are Muslim, I'm Muslim too?" Huh. Those are people who by themselves don't know Islam or haven't learned it. They may say: so must I necessarily be Muslim too? No. You will return to whatever covenant you gave Allah Almighty for your own destiny. And if those traits are in you, if the trait of not being Muslim is in you, you say words like this and leave Islam. If you are Muslim, if you gave Allah Almighty your covenant as a Muslim, that is, if you said "You are my Lord", then however much you say "must I follow my mother and father's path?", saying it shows your ignorance.

In the end you will return to your origin anyway. That is, you will accept Islam, regret what you did, and repent.

These are the places where Allah Almighty's door is open. Whenever he wishes, a person will repent.

"Hodja, also, I had a bad dream.

In the morning, in bed, I interpreted my dream aloud to myself for the good, but" if you interpreted it, it's done. You can't have someone else interpret it again. "Outside, I told my dream to my friends (?). And they gave a very bad interpretation. Hodja, I — I repented. Because you say a dream turns out the way it is interpreted." That's right, I say so. "Hodja, I got very stressed that day. I wonder whether, since I interpreted my dream first, it will turn out for the good — the possibility frightens me. May Allah be pleased with you," he says. If you interpreted it, you've interpreted it.

To the Prophet (peace be upon him) (?) comes and says: "O Messenger of Allah, tonight I had a very bad dream." "What dream did you see?" he says. "How did you see the dream?" She says, "The roof of my house collapsed. My house went pitch black," she says. "I was left in darkness," she says. "Where is your husband?" he says. She says, "Away from home." "When he comes," he says, "he'll come with much money." Indeed her husband comes with money. Sir, when the Messenger of Allah passed to the hereafter, she sees the same dream again. The roof of the house has collapsed, she is left inside in darkness.

And in his place Hz. Abu Bakr — no, Hz. Umar (may Allah be pleased with him), the caliph, the Commander of the Faithful — she tells him the dream. He says, "Where is your husband?" "Away." "News of his death will come," he says. Indeed, news of his death comes. So she says, "but," she says, "I had told the Prophet this dream — I had seen (?) of the dream — I told it," she says. "He told me this way." "He was a prophet," he says.

That is, as you see the dream, so you interpret it. That is, in the way you tell it. That's why it says: tell your dream to those competent in it. Don't tell it to anyone. We're coming to Surah Al-Mumtahanah, verse 1. "O you who believe!

If you have gone out to strive in My way, to seek My pleasure, then those who are My enemy and your enemy (?)." "My enemy too." No. What does this mean, "My enemy"? That is, those who are enemies to Allah. "My enemy too." That is, He is an enemy to him too. Isn't it to me? "My enemy too," it says. And Allah's enemy (?) because. Look, let me check too.

"Those who are My enemy and your enemy — showing them love, harboring secret affection, do not take them as friends. Yet they have denied the truth that came to you. Because you believe in Allah, your Lord" — "our Lord", it says — because you believe in Allah, "they drive the Prophet and you out of your homeland. I know best what you conceal and what you reveal. Whoever of you does this, takes them as friends, has strayed from the right path." All of it is correct; one place I mentioned is wrong. Now we read the correct one. Look. "O you who believe! If you have gone out to fight in My way and to seek My pleasure, those hostile to Allah and hostile to you" — Allah is no one's enemy — "those hostile to Allah and hostile to you, showing them love, harboring secret affection, do not take them as friends," it says.

Yes. Who are these? According to this verse, in the time of the Messenger of Allah, fathers and sons fought each other. Yes.

Yes. Now there's no need to read the rest. We've already done the rest. In this verse, the wrongly rendered part is this: "Those who are My enemy and your enemy — showing them love, harboring secret affection, do not take them as friends." The correct one: "Those hostile to Allah and hostile to you — showing them love, secret affection (?), do not take them as friends." Our Lord is no one's enemy. A verse rendered this way, besides ascribing qualities to our Lord, raises many questions in people's minds:

Allah Almighty couldn't rule over what He created.

Yes. And He created some beings as enemies to Himself. Now certain things come to a person's mind. In this case, to light the way before people, so that people go on the Sirat al- Mustaqim, our Lord, through books, prophets and scholars, shows people the way. Otherwise, even if mankind and jinn gathered, they could do our Lord no harm. The correct verse, as we rendered above: "Those hostile to Allah and hostile to you too — showing them love, harboring secret affection, do not take them as friends." Because they turn you from your path, and whoever follows them is like them. According to the verse, they will have dragged themselves toward the fire of Hell.

Whereas our Lord, (?) before people, invites people to guidance. Even if mankind and jinn gathered (?), they could not overpower our Lord. For this reason our Lord is no one's enemy. Yes.

We've come to verse 5 of Surah As-Saff. "Once Moses said to his people: O my people, why do you hurt me, though you know that I am the messenger Allah sent to you? When they swerved, Allah made their hearts swerve."

Allah made their hearts swerve. Well now, according to this, if I had gone astray, had it been in that time — say I'm in that time. Say we hurt Hz. Moses' heart; (?). I'm showing this to show that the verse is rendered wrongly.

I went astray, I led my heart astray. If Allah too made my heart swerve, do you know what I would say to Allah Almighty? Did You create us deficient? You did. Did You create us fallible? You did. And in the verse: "If you had never erred, We would destroy you and create servants who err." Does it say that? Yes, I say. Well, I erred, and if You made my heart swerve — since no one can stand in the way of what You do, how do we know I wouldn't have returned to You later? If I said "You cast me out", wouldn't that ascribe qualities to Allah? Yes.

These people have rendered verses.

They haven't put even an atom's worth of guilt on man. They've loaded it all on Allah; it's always Allah who is to blame. Those who wrote these, or those who had them written — I should be suspicious of them. Such a verse, such Islam cannot be. Such a Quran cannot be. The Quran admits no error. Allah, in this way, knowing that people would come out and ascribe qualities to Him, in the verse says this: "We sent down the Quran, and We are its guardian; in a single letter of it there will be neither damage nor damage" — damage: to cover, to wound; damage: to remove, to change. Its guardian is Allah.

That's why the verses of the Quran are sound. Sound, but those who ascribe qualities to Allah while rendering these verses — how will they answer in Allah's presence, I wonder. They're human too, Allah's servants; either for money or for fame and glory, or "I'm doing a job, let me serve people" — if he did it this way, with such feelings, a person — then it's left to Allah. But many people are selling. There is no error in (?). If I were a non-Muslim, searching for a religion, and came and read the Quran, I wouldn't become Muslim.

It's always Allah doing it. If Allah does it, then there's nothing wrong in what we do either. I'd be finished.

If Allah puts into Paradise whom He wills and into Hell whom He wills, if Allah chooses people and puts those He chooses at the head, I'd both hold a grudge and run away from Him.

But no one can bear a grudge from Allah's verses. Because He has opened the door, opened His heart to people, given repentance. "Come whenever you want," He says. "However sinful you are, come again." Come up to the dergah, come up to the (?). Allah's servant. Allah created him; He does not cast out what He created.

He explains verses to me! What a pity. A pity. And also, what do they say: "contrary to the foundation of Islam" — he says it right, it's contrary to the foundation of Islam, because superstition, superstition is contrary to the foundation of Islam; where they see the truth, they want to sprinkle superstition over the truth — people, people who don't understand the truth. I, while writing the deficiencies in this book, said: three kinds of people will come out against me. You know this. "The first will rebel," I said. Because he is steeped in superstition. He cannot understand this knowledge.

"The second will pass over it in silence," I said. Silence. He won't understand whether it's right (?), whether it's true, whether it's right. "And the third will confirm it but won't be able to tell those around him." Because he doesn't have that knowledge. He will know it, accept it.

Three kinds of people still live here. Yes.

In this verse it is rendered wrongly in two places. One: "When they swerved, Allah made their hearts swerve." The second wrongly rendered place: "Allah does not guide the people who are fasiq," it says.

That is,

Muslim, know your Muslimness. "If you become fasiq, I will block your way too," it says. Today, whom do they call fasiq? A person who carries tales, right? One who gossips. They call that one who spreads false news. Don't Muslims do this too? They do. Then if Allah does not guide him, (?).

Whereas a person, as long as he says the testimony of faith, is a Muslim (?). With the deeds he has done — "fe men ya'mel miskâle zerretin hayran yerah" — (?) he receives good. With the evil he has done — "ve men ya'mel miskâle zerretin şerran yerah" — that too is written. In the end, if he goes to his Lord's presence as a Muslim and has many sins, he suffers his punishment in Hell and comes out. Then he comes out, because there is the light of Islam in him.

In fact, the fire of Hell, metaphorically, says this:

"The light of this servant of Yours is about to put me out; take him away from me," it says. The fire of Hell. Which verse is its counterpart? According to Surah Al-i Imran, verse 131: "the fire prepared for the unbelievers — do not go toward it," it says. Very good. The fire does not burn the light of Islam, even if he enters there.

When people are unaware of the verses, they write according to their own minds. And do you know what they say? Those who write this:

"You always say I. You say I, I. The man understood this verse this way, wrote it this way."

I said: I don't say I. I say what Allah says. But the one who understood that verse that way and wrote it that way pictures Allah Almighty as a human being, seeing Him facing himself. As he imagines, as he understands from the way that person speaks, in that way, slandering with what this person understood, he writes it according to his own understanding. In this case, there is a verse too: "Whoever says 'Allah said so' when Allah did not say it, let him prepare his place in the punishment." Here you go. Is He the person in front of you? "He said it that way, and you understood it that way, and you said it that way." Fine, you made a mistake — but you cannot make a mistake about Allah.

You cannot slander Him wrongly. If you don't know, keep quiet. Ask one who knows. You are writing a verse.

I don't say it for nothing. All the Qurans with translation in Turkey written this way — all of them must be collected,

or, if he can't do that, he will sit down and, without ascribing qualities to Allah, a new edition — he'll say "a new century's edition; those were the old editions", "for our new time we are writing a new, sir, Quran translation", he'll say, and without ascribing qualities to Allah Almighty he'll write the verses and send it to the people.

Send it to the market.

In the earthly realm our Lord passes no ruling over people. Because He made a covenant with people at Qalu Bala. Our Lord wrote people's wishes and desires as destiny for them. When people come to the earthly realm, within their destinies, wishes and desires are present too. Our Lord creates causes for these, and the deeds they commit through their actions are written for them as rewards and sins. In this case, if every person will be called to account for their actions, our Lord creating causes for these, as people fulfill these wishes and desires, through the deeds they have done, what kind of people they are they prove. In this case, whose way has our Lord led astray, and which person has He turned back from the right path?

For the outcome of all the deeds done, people themselves are responsible. Yes. We end our lesson here.

Stay well. May you be entrusted to Allah. Lillahi Teala'l-Fatiha.