Talk of 26 October 2024

Guest keeps asking questions, Hodja. Can I see, by sleeping for istikhara, whether the person I want to marry will be good for me or not? If I can, how does one sleep for istikhara? May Allah be pleased with you, Hodja. To see what will happen with something in the future, you sleep for istikhara. In marriage too, you say: show me whether this woman will be good for me or not. You make the intention. "I have intended to pray the istikhara prayer for Your pleasure," and you say Allahu Akbar. After reciting the Subhanaka, you recite Al-Fatiha.

You recite Al-Ikhlas. Al-Ikhlas. You finish the first rak'ah. In the second rak'ah you again recite Al-Ikhlas. You go into prostration again. You give the salam of the prayer. And the dua, what do you do? Without speaking at all, you lie down on your right side. In this way Allah Almighty shows you what you seek. If He does not show it, you continue. You keep on doing this.

Our son Alparslan says: Peace be upon you, sir. Because of my illness (?), we will not hold the lesson this evening, he says. Move on.

Guest asks, saying: Peace be upon you, sir. Possibilities concerning qisas have been on my mind. I wanted to ask. One person died. His guardian can pardon the killer. Two people died. His guardian can have him executed.

Three people died. He has no guardian; the emir can pardon. That is, not "three people died", but if the third person died, that is, he wants to say this, I suppose, as far as I understand: he killed one person, the guardian can pardon the killer. In the second case, the person, sir, killed one person, his guardian can have him executed, that is, carry out qisas. Third, the person died, he has no guardian. The emir can pardon.

The emir, in return for a payment, the other party, a slave, (?) pardons. Not "the emir pardons him". Now, there is a verse like this. When a person kills a person, if he has no relatives or such, he frees a slave. He pays a blood money like that. If there is no blood money, if he has no one to pay it, he frees a slave. If the dead person's relative is a kafir, no blood money is due to him. No money is due; he sacrifices an animal. Or he frees a slave. Sir, in this case too the emir applies this verse to the person, sir. If he has no one. Sir, what is this? It says here: live broadcast, (?). What is it?

And the fourth: he died, the emir can have him killed. He died, it says, he can have him killed. I wanted to ask this about these four cases. When deciding in these four cases, whether the person did it willingly or unwillingly, can a decision be made without taking that into account? For example, the possibility goes like this: One person died; if the killer killed willingly, can the guardian pardon or have him killed? Now I'm looking. Rather than you muddling this, let me tell you briefly.

What I said just now is for those who die in traffic accidents.

On the other hand, a man died. He killed. He killed someone. (?) You will kill (?). His relatives gather. If they will pardon the person, they say from the outset: you are pardoned. (?) And the person, the pardoned person, pays some blood money to the dead man's family. From then on, whoever breaks this pact is the guilty one. That is the verse.

Second: even if the person has paid money, if his (?), as they call them, that is, those with a say on the guardian's side, say: we do not accept the money, execute him too, they kill him too. Third: if he has no relatives at all, it is investigated. Otherwise they do not kill the man. You cannot know whether it was intentional or unintentional. Because there is no second witness. That is, the dead person has no witness. There is nobody. In this case the person pays a blood money. He pays a blood money. So the fourth is like that, the fifth is like this. That is the law. You apply all of it accordingly.

The emir applies exactly that last word I said. He has no one. Surely they won't just set the man free. They catch him. Come here. You killed this man. Sir, do you have a witness?

The emir... "I, sir, killed him unknowingly." He says he killed unknowingly. Do I have a witness? My witness tells it, he pardons. My witness tells it. One of them stands up from there. Even if none of them is a relative.

He says: he killed him knowingly. He killed knowingly.

That is, they argued. And this one pulled at him and killed him.

Qisas is applied again. Qisas is applied again. He is killed too. The people gather. If there are townspeople and most of them say pardon him, he pays a blood money. Because he has no relatives. If the townspeople too say no, let him take his punishment, qisas, he is killed. Now there is an incident like this. This incident also sheds light for us. A person walking along the road sees, sir, that there is a stone here. He says: it may trip someone and harm someone. He throws it down over a fence. When he throws it down over the fence, it hits a man working there on the head, here, and he dies. The person dies.

This happens in the time of Umar. Right there were two boys, sons of the dead man. They seize the man. They take him to Umar. They say: this man killed our father.

Then Umar asks the boys. What are you to the dead man, he says. We are his sons, they say. Your testimony is not accepted, he says. Because they are close, they could say it (?). Is there another witness, he says. No. Did anyone else see it? No. They ask the man. He says: these people claim it like this. Is it true, he says. The man says it is true. How is it true, he says. There was a stone on the road, he says. I threw it so that it would not harm anyone. I didn't know there was a man below the fence, he says. He has died, he says. This time this will be qisas, he says. He is telling the truth.

It will be qisas, he says. And the boys want qisas anyway. Now look here, accept that he has no one. The testimony of the father's sons is not accepted. He has no one. Here the man's confession is what matters. And the man confesses. He says: you will carry out the qisas. Fine, he says. I have, he says, an orphan's trust in such-and-such a place. Let me hand it over and come back, then carry out qisas on me, he says. Upon this: you must show us a guarantor, he says. You must show a guarantor specifically for your life. He looks, and looks, and looks. To one of them he says: this is my guarantor.

And the one he called his guarantor is one of the noble Companions, a Companion whom the Prophet loved very much, one of the noble Companions.

Umar asks him: are you his guarantor? I am his guarantor, sir, he says. Well, think: if he goes, he may not come back. He says: (?). We will execute you, he says. I accept, he says. Upon this they release the man. One day to go, one day to come back, two days. He is to be here by noon, by the afternoon of the third day. On the third day at afternoon time, the man is still not there. They say: let us at least wait until evening, it would be a pity for this one. Evening comes, still not there, no man. They look; they are just about to execute. They see a dark shape on the horizon. They say: let's wait for this, maybe it is the man.

If not, they will execute. The man comes and throws himself at Umar's feet. He says: is my guarantor still in his place? He is, he says. Why were you late? he says. I was caught in a desert storm, it was impossible to go on, he says. I was very afraid, he says, I begged Allah, he says, that nothing would happen to my guarantor, he says. Now I am ready, he says, you may execute me. Upon this the people, who had already gathered, say: let us pardon this man. And the boys too, seeing that this is so, say with their conscience: Sir, we have pardoned. The pardon takes place. So you see, even if he is alone, even if he has no one, there is still an execution.

Again, after an interrogation, there is an execution. Neither intentional... he doesn't know how he killed. But in general there is mercy in our religion. For a man to be killed, even if you see no one, there is mercy. By using this mercy, the emir too, since there is no witness and according to what the man says, may either execute him or, the people all together, along with him, may pardon. This is now a matter left to people's conscience. Because he has no one. The man has no one there either. Yes.

In cases of wounding, does the guardian, or if there is no guardian, the emir have a say? (?) thinking as if the person had a say, can a person likewise wound, or be pardoned? These came to my mind as things that might possibly happen. There are maybe more, but... guest, guest. You can learn these from the rulings of Sharia. Look, in our lesson you keep getting in the way like this with such simple things. Very simple. Allah Almighty says qisas for qisas. An eye for an eye, a nose for a nose, a tooth for a tooth, an ear for an ear. However (?) was wounded, he is wounded the same way. "No, sir, he has no guardian." "No, he doesn't have so-and-so." "No, does the emir pardon this?" "No, does he do this?" The emir says the same.

Qisas. Qisas. Sharia rulings like these, written in the books, asking us such simple things, don't get in the way of our lesson. These are in our materials too, in the videos. Please read them from there.

Yes. Fine. He writes at great length. At great length. The lesson is ending, I mean. It's nothing. Small things. Simple, simple questions.

(?) "Hodja can't evaluate these questions, so he dodged them like that." Evaluate it however you like.

Yes. Sharia ruling. Allah's verses are clear. It says qisas for qisas. "But he has no relatives, none." If not, the emir will give the ruling in his place. Surely the emir won't step outside the verse of Allah Almighty. What is an emir? The father, the superior at the head of people. For qisas, Allah's law is qisas. He carries out qisas. It is that simple.

We left off at the seventh verse of Surah As-Saff.

Who could be more unjust than one who invents a lie against Allah while being called to Islam?

Allah does not guide the unjust people to the right path, it says. And now I will criticize guest, guest again, I mean, here. I wonder, I say, is he asking these on purpose? To finish off the lesson. That is possible too. They may ask on purpose too. So that the lesson is not taught. Not held. Because most of the lesson goes like this. He asks the same questions. That is why, guest, guest: Ask your question properly. Ask from the verse. Ask from the Sharia too, not like this. Not long, long, long, long. "If not that, then this; if not that, then this," and so on. The ruling of Sharia is clear.

That is why, ask your question carefully.

Now we read the seventh verse of Surah As-Saff. Let's read it once more. Who could be more unjust than one who invents a lie against Allah while being called to Islam? Allah does not guide the unjust people to the right path. Oh, just look at that. So Allah does not guide the unjust people to the right path? Among the unjust people, even among the kafirs, is there no one who comes to the right path? Is there no one who becomes Muslim? There is. Very many, in fact. And now, is this the word of Allah? Can Allah say such a thing? Then, if among the kafirs, among the unjust, someone came to the right path, they would say Allah could not know this. Yet the moment they say Allah could not know, they are already writing this while denying this verse: "There is not a single living being until the Day of Judgment whose deeds We do not know." This leads to the denial of the verse.

Yes.

The place wrongly rendered in this verse is this: Allah does not guide the unjust people to the right path. The correct one: the unjust people, as long as they continue in that state... the unjust people continue in that state. What happens then? They cannot come to Allah's right path. Because they are in that state. But suppose he abandoned it. He regretted it. Allah has the attribute of At-Tawwab. Whenever a person repents and turns back, Allah forgives him. "Then, Hodja, let us also do whatever we will do. May Allah forgive us." You will do what you will do, but look, (?) long hopes are shirk.

Long hopes are shirk. Do you have proof in your hand that you will be alive a moment from now? That is why the hereafter has its wealth too. The more good you do in the world, the more ranks you will attain there. And here you do evil, evil, evil, thinking Allah will forgive me. You enter the cause of long hopes, which is shirk. And then, who knows that you will do this good? Who knows that you will not die in this state?

That is why our forefathers say this: Wherever you turn back from a loss, it is a gain. There is benefit in turning back a little earlier. Yes. It says there are none among the unjust people who are guided. There are plenty. In this case, isn't our Lord being ascribed attributes? As we said, because of the incomplete and wrong renderings of the verses, the verses of the Quran have been rendered in a contradictory way. When rendering the verses, because they could not give the verses' meanings, they rendered the verses wrongly. Those who know nothing of people's covenant with Allah Almighty have judged people by their state at that moment.

Yet people, after the state they are in, those who realize that their path was wrong, when they repent and enter the religion of Islam, (?). Because Allah created us faulty and incomplete. Because of our faulty and incomplete creation, when we realize the mistakes we have made and turn to the truth, because it fits Allah's purpose of creation, because, having been created incomplete, he turned to his Lord, because he knew he had done wrong and repented to Allah, because it fits the purpose of creation, sir, which man programs by his own wish and will, He forgives him. Yes.

The origins of the wrong renderings of the verses: Surah Al-A'raf, verse 172. They arise from the wrong rendering of that verse. Indeed they did not render that verse properly either. About that verse they were saying this: Allah brought forth Adam's offspring and made a covenant with them. In the world, or in the hereafter? Or in a mother's womb? It is not clear, they say. He made the child in the mother's womb of mature mind. He made it enter a covenant. Allah... the people who emerged from Adam came into the world, and in the world with those people He made a covenant. Look, reason does not tell him this.

Allah does not even accept the sin of a child who has not reached maturity. Only after reaching maturity does the child earn sin and reward. That is, from those who render the verses this way, just because one rendered the translation of the verse, regarding this rendering of his, "Allah created it this way," you cannot say. Because man has accused Allah.

He has rendered Allah powerless. Allah does not make a covenant with a child in the mother's womb. Allah did not bring people into the world and then make a covenant with them in the world either. Do you not know at all, in the 103rd verse of Surah Al-An'am: Allah appears, yet cannot be perceived; He perceives, yet cannot be seen.

He encompasses all things. No one can encompass, that is, comprehend Allah and say "This is Allah." They rendered all of these wrongly anyway. And we are telling the truths here. That is why in the 172nd verse of Surah Al-A'raf, Allah Almighty, when we were one as spirit, nafs and life, made a covenant. He made the covenant before man entered the body. In this case he was taken up to the barzakh. Then, in order for him to come into the world, first creating our father Adam from clay and putting his body into the outward body, then creating the body of our mother Eve too, having created the first human factory, He sent people from the barzakh into the world according to time.

So that they would prove what kind of person they are. Doesn't Allah know, that He sent them? You don't know the secret here either, which is why you always say lies and wrong things. Because Allah Almighty created man from a part of His spirit, man is in essence in his Lord's image, but you cannot ascribe a fixed image to Allah Almighty. He changes images constantly. He created people with a part of the images of His essence. And people, the forms of the people coming from our father Adam until the Day of Judgment, too, do not match one another. In this case, because man saw his Lord like a human, he did not believe in Him. For this reason He created the outward world.

"You saw Me there like yourself and did not believe in Me; now I will send you to a world where My essence is not seen." Hodja, this is your own reasoning. Is there such a verse? Read the 134th verse of Surah Ta-Ha. They know nothing of the verses, so how would they know this? What does it say? If We had destroyed them, that is, the kafirs, with a punishment one by one, "We know you by the mistake you made. You are for Hell, you are Muslims; you to Paradise, you to Hell," I would have said that, it says.

If We had destroyed them with a punishment before the Quran, you would have said this, it says: "If only You had sent us prophets and books, so we would not have fallen into this (?)," if you were not going to say that, it says. So, because Allah Almighty is free of deficient attributes, now a world in which He is not seen. It is an arena. And now He sent a book, He sent scholars, He sent prophets, He sent and sent. Now everyone is proving themselves here. Yes. Well, if you don't know these, how will you render these verses?

Well, a verse of the Quran is not unfolded by your knowing Arabic.

The origins of the wrong renderings of the verses: Surah Al-A'raf, verse 72; they arise from the wrong rendering of that verse.

The doors of our Lord's repentance are open. Those outside the religion of Islam, if they die in the state they are in without repenting, go to the hereafter without faith, without having been guided. But the door of repentance is open until the soul reaches the throat. How do you know? Look. What does it say in the last verses of Surah Al-Waqi'ah? When the soul reaches the throat, come, let him turn it back, it says.

All the relatives gathered on the other side, waiting for his soul to depart. until then, that is, until the soul reaches this (?), (?) until it reaches this (?) bone, the door of repentance is open; after that it closes. What does this mean? It means this: until that person's soul reaches here, or until it reaches here, if he repents, before his life is shown to him, if he repents, it counts; after this the door of repentance closes for him. From his childhood until he dies, up to his last breath, this cigarette smoke, you know, until that cigarette smoke clears from before his eyes, they show you your state.

That moment you see it, your repentance is no longer accepted. So you have gone without repentance.

Does a person know this too? Inshallah. We are explaining. Let them be enlightened. Why is it said "until the soul reaches the throat"? Why is it not said before that? Let them know.

We have come to Surah Al-Jumu'ah. Surah Al-Jumu'ah. The fifth verse. The state of those who were charged with the Torah and did not act on it is like the state of a donkey carrying volumes of books. Look how beautifully it puts it.

What does it say? The state of those who were charged with the Torah and did not act on it is like the state of a donkey carrying volumes of books. Well now, we are the same: take the Torah, take the Gospel, sir, take the Quran, take it, fill up, but don't believe. Here, do its porter's work. Or sell it, make money from it, but don't believe. Well, what difference is there between you and an animal?

An animal carrying a load. Hodja, you were saying the same mistake. We are reading further on. Wait, let's see where the mistake will come from. Not all of it is wrong, you know. We are telling you. Within the verses, look, as he said just now, it is right, right, and there is one wrong. That is why we (?) the wrong one.

How bad is the state of the people who have denied Allah's verses! Correct. Allah does not guide the unjust people to the right path. Try once more. The continuation of the same verse. It says He does not guide the unjust people to the right path. Otherwise the verses are correct. At the end the man turns it into this.

Yet as long as the unjust people continue in that state, they cannot come to Allah's right path. Now we've written this a bit longer. We've put here some of the meanings of the verses I explained just now. What do we say? Those who know nothing of people's covenant with Allah Almighty have judged people by their state at that moment. In fact people, at the address "Alastu bi-Rabbikum", gave their covenant, had their destiny written, and proved to Allah Almighty what kind of person they are. But since our Lord is free of deficient attributes, according to the 134th verse of Surah Ta-Ha, by sending people to a world where His essence is not seen, having them prove in this outward world what kind of person they are, when they go to the hereafter, every soul, called to account there for what it did, will have determined its destination itself.

Yet if people in the world, after their wrong paths, realize that their paths were wrong, when they repent and enter the religion of Islam, they are guided. The origin of the wrong renderings of the verses is the 172nd verse of Surah Al-A'raf: because they could not grasp its sense, that is, its meaning, it arises. The doors of our Lord's repentance are open. Those outside the religion of Islam, if they die in the state they are in without repenting, go to the hereafter without faith, without having been guided. But the door of repentance is open until the soul reaches the throat. If they repent, they go to the hereafter as Muslims.

Well, Hodja, these people are so sinful. Do they still enter Paradise? They still enter Paradise. Well, how do they enter? Then let's always commit sins. No, it's not like that. First you will go to Hell in return for your sins. In return for your sins. If your sins are more than your good deeds, you will go to Hell. After suffering your punishment in Hell, you will go to Paradise. Now, if you like, cheat as much as you want. If you have a guarantee in your hand that you will go with faith in the end, do what you want in the world. If you say: when I go to the hereafter with faith, even if I did no good deeds, in the hereafter anyway I'll serve my sentence, I'll go to Paradise, then the arena is ready, go ahead.

The will is yours. Do whatever you want. We are obliged to tell the truth. You still go to Paradise. If you can go with faith, of course. Yes. The 10th verse of Surah Al-Jumu'ah. When the prayer is finished, disperse in the land and seek of Allah's bounty. Remember Allah much, it is hoped that you will attain salvation. Now look, here it uses the word "it is hoped that". The word "it is hoped that" does not befit Allah. Because Allah, as we said just now, says: there is not a single living being until the Day of Judgment whose deeds We do not know. So, since Allah knows the secrets of people's hearts, our Lord, who knows what we need and what lies in the farthest corner of our hearts that we ourselves don't know, does not use the word "it is hoped that". He uses the word "so that".

What does this "so that" mean, Hodja? "So that" means: within a people, the sinner who commits sins and then repents and will become Muslim, because He knows this, this person is excepted; marking him, "so that" says: this one is excepted.

You cannot ascribe attributes to Allah. You cannot, for every sinner, put those who will repent in among the sinners and put them too into that category. Yes. When the prayer is finished, disperse in the land, seek of Allah's bounty, remember Allah much, so that, so that you will attain salvation; "so that": those He knows are excepted, they will attain salvation, it says. "So that": these are a demonstrative pronoun, it marks them. What does it do here? "It is hoped that": Allah doesn't know what anyone is; according to the person's conduct He will decide. But there are hypocrites; do they deceive people? They do.

Their bodies, it says, are strong and powerful, it says, tall and well-built, it says, and to you too, very nicely, it says, they speak very nicely to you, it says. Look, Allah Almighty, who tells us even about the hypocrites, sir, could He use the word "it is hoped that"? Does He use it?

They write verses and explain them to people like this. Now I wrote this a bit long. Let's read and see. When rendering the verses, they constantly ascribed attributes to our Lord, rendering the same verses in the same way repeatedly. We, too, under the repeated verses, place the footnotes of the verses we wrote earlier as repetitions, we said. Our Lord, when forgiving peoples' sins or sparing their lives, does not use the words "it is hoped that" or "perhaps it may be that". Saying "it is hoped that" means: unaware of the future, He will judge people according to their state, and even if one is a hypocrite, without being aware of his state, He will test people and decide accordingly.

Yet here the word "so that" must be used. The word "so that" is a demonstrative pronoun. Because our Lord knows those within a people who will become Muslim, it is the granting to these people of the opportunity of a unit of time. The meaning of the words "it is hoped that" or "perhaps it may be that" is: I will look at your state. If you are good, I will bring you to salvation or relief. Yet after the address "Alastu bi-Rabbikum" our Lord made a covenant with people, and their wish and will were written for them as destiny. And these worlds were programmed until the Day of Judgment. In this case, instead of the words "it is hoped that" or "perhaps", as a demonstrative pronoun, marking those within a people who will return to Islam, and within a unit of time given to them, the word "so that" must be used.

That is why our Lord does not use the words "it is hoped that" or "perhaps it may be that". The words "it is hoped that" or "perhaps it may be that" (?) our Lord's attributes.

Surah Al-Munafiqun, verse 3. The reason for this is that they first believed and then disbelieved. Therefore their hearts have been sealed. Now they do not understand at all.

Here we say: the reason for this is that they first believed and then disbelieved. Therefore they have had their hearts sealed. What does it say here? Their hearts have been sealed. Yet: they have had their hearts sealed. When it says "their hearts have been sealed", Allah Almighty sealed his heart that day. And Allah had the attribute of forgiveness. Why did He seal it? These... one must grasp this point well. These events happen way back at the address "Alastu bi-Rabbikum". The person's wish and will would become his destiny, you see. Since he himself does not recognize Allah, he says: I don't recognize You.

You don't recognize Me? I don't, he says. He himself has his own heart sealed, by whom? By Allah. It is still Allah who seals it. There is having it sealed. And there is, that is, having a seal stamped. Now, having a seal stamped: the person is right, and Allah Almighty, as they say, chose this one, sir, He will admit that one to Paradise, He will admit whomever He wills to Paradise, as if Allah willingly did not love some people and sealed them. But when it says "had it sealed", the person, by his own wish: "I don't recognize You, write it however You like," he says. These are the kafirs, these had it sealed. Now if these meanings are not unfolded here, a person cannot grasp the meaning of "sealed" and "had it sealed".

"Their hearts have been sealed": this is the place wrongly rendered in the verse, "their hearts have been sealed"; the correct one is "they had their hearts sealed". Their hearts being sealed is one thing; their having had their hearts sealed is another. When you say their hearts are sealed, since some people's hearts were sealed by our Lord, the situation "they do not understand" arises, which is ascribing attributes to our Lord; and since the person's heart is sealed, he doesn't understand; when you say he doesn't understand, the person ends up being in the right. If his heart weren't sealed, he would understand.

This situation arises. Now: he had his heart sealed. He had his own heart sealed. His heart was sealed.

Perhaps the person said: do as You wish. Sir, He sealed it, it was sealed. And there is: he had it sealed, that is, knowingly, out of rebellion. Sir, yet when people made the covenant with our Lord, one who did not recognize our Lord and, denying, had his covenant written and in that state had his heart sealed, lives in the world too in the same state and proves what kind of person he is. Because he cannot go outside it, he cannot go outside his destiny. In this case our Lord did not seal his heart by His own will. Man himself, because he did not recognize our Lord, because of his denial, by his own will had his heart sealed.

Well, is there a verse alongside this verse? That is, showing that it is this way. There is. Where? In the realm of Lahut. When He said "I am your Lord", there three groups separated. (?) O people of the right, good tidings to you, those who said: yes, You are my Lord. O people of the left, woe to you; these are those who knowingly deny Allah, who expect a Lord according to their own reason. Then in a third group, (?), the prophets, the martyrs, the (?). Now in this case, with the decisions each made by his own will, the person, what kind of person he is, to Allah Almighty has had his destiny written.

In this case, if the person is in rebellion, he had his heart sealed: I will not recognize You again. And if the person is obedient to Allah Almighty, if he said: yes, You are my Lord, if he is of the people of the right, whatever he wished from Allah Almighty, Allah Almighty wrote it for him, to its degree, as (?). in this world, what kind of person he is, when he wishes and wills it from Allah Almighty, for all people, or for His creatures, in return for their wishes and will, He creates (?), and as long as those persons do those (?), they earn reward and sin. Yes.

We have come to Surah Al-Munafiqun. Verse 4: when you see them, their figures please you. As I said just now, the hypocrites, it speaks of them. Look, when you see them, their figures please you. If they speak, you listen to their words. Because they speak beautifully, it says. They speak in your favour. You listen to their words. They are as if logs propped against a wall, it says. They don't understand words.

Every noise, they think every noise is against them. They are the enemy. Beware of them. May Allah take their lives. How do they come to such a state?

Now, the place wrongly rendered in this verse is: how do they come to such a state? How do they come to such a state? Otherwise the verse is correct. When it says "how do they come to such a state", how they came to such a state, Allah does not know. Come on, it is Allah who gives destiny. How do they come to this state? Now we read the correct one. When you see them, their figures please you. If they speak, you listen to their words. They are as if logs propped against a wall. They think every noise is against them. They are the enemy. Beware of them, may Allah take their lives. How? They turn away from the Truth.

This is the correct one. How they turn away from the Truth! Yes. How they turn away from the Truth! The correct one. That one says "how do they come to this state". And we: "how they turn away from the Truth". This is the meaning of the verse anyway. They wrote it this way. For example, you say: Ahmet came here. He says: came here, Ahmet. Now that one says: Ahmet, come here. And he says: come, Ahmet, here. That is, with all sorts of different words, they all wrote each other's mistakes like this: this one wrote it so, that one wrote it so, this one wrote it so. No one writes the essence of the matter.

Allah Almighty knows the secrets of people's hearts. There is not a single living being until the Day of Judgment whose deeds We do not know. According to the wording of the verse, when it is said "how do they come to this state", the meaning "who are those deceiving these people" also comes out, and following whom these people come to this state of denial. Their situations come out as if our Lord had not been fully aware of their states; (?) is kufr. So the real root of words like these is the 172nd verse of Surah Al-A'raf: it is because they do not know its meaning. And the place rendered correctly is: how they turn away from the Truth!

These are wretched communities of the people of kufr who, although they hear the truth, out of arrogance and pride, out of their conceit, although they know the truth, persist in not following the truth. Yes.

Surah Al-Munafiqun, its sixth verse, a verse rendered wrongly: whether you ask forgiveness for them or not, it is the same; Allah will certainly not forgive them. Because Allah does not guide a people who have gone astray to the right path.

Among a people who have strayed from the right path, is there no one who enters the right path?

And those who leave Islam, those who commit kufr, those who drink and gamble, have all strayed from the right path. And then you see that someone (?) above you comes.

Here the correct one: whether you ask forgiveness for them or not, it is the same. They will certainly not get themselves forgiven by Allah. Here it says: Allah will certainly not forgive them. Allah will certainly not forgive them. Yet here: they will certainly not get themselves forgiven by Allah. Doesn't Allah always give them reward and sin according to their own will? Here they have always loaded the events onto Allah. Now here, when it says "Allah certainly does not guide a people who have gone astray to the right path", when it says "Allah will certainly not be able to forgive them", to Allah this is what I would say: Did You create me faulty? You did. And I entered this path, I made a mistake. Well, I turned back.

When I turned back... why did You create me faulty? So that he turns back and holds Me great. And I turned back, I held You great. Because I made this mistake, although You proved Your purpose of creation over me, over me. Now I have turned back. Why don't You forgive me? Would you question Him like that? Allah Almighty gets ascribed deficient attributes.

No one uses his reason and asks Allah a question.

I would ask.

Yet Allah (?) you from the question. You cannot ask a question. Look now. The mistake is that, as I said, according to the incomplete purpose of creation, you ask the question. What does it say? Allah will certainly not forgive them. Certainly. That is, he did wrong, he made a mistake; He will not do it. Because Allah does not guide a people who have gone astray to the right path, it says. As if He Himself leads the Muslims. (?) Yet He shows the right path. He does not lead; He shows the right path. He has left the person free in his own will. By the deeds he does by his own will, the person earns reward and sin.

What do we say here? They will certainly not get themselves forgiven by Allah. Here, when it says "what do you know", according to the 172nd verse of Surah Al-A'raf, because Allah Almighty made a covenant with all people, that people are of kufr, that they are believers, that they are Muslim, that they are kafir, that they are hypocrites, He knows all of it. Well, why did He send them? That is what I said just now. Just now, (?), I told you the 134th verse of Surah Ta-Ha. If We had punished and destroyed you before the Quran, you would have said this, it says: "If only You had sent us prophets and books, so we would not have fallen into this (?)." That is, you saw Me here like yourselves and did not believe in Me.

Now a world where His essence is not seen. There it is, the world. Come now, (?), it says. I will send you prophets, books, scholars, all of them, it says. But you had your destiny written that way; it will go that way. So, if you connect the verses with one another, the questions solve themselves. Because the communities that have gone astray, as long as they continue in that state, do not get themselves forgiven by Allah. Yes. This verse has been rendered wrongly from the start. The correct form of the rendering is this: they will certainly not get themselves forgiven by Allah. Because Allah Almighty knows that they are kafirs.

Because the communities that have gone astray, as long as they continue in that state, do not get themselves forgiven by Allah. Now the verse has fallen into place.

So, Surah Al-A'raf, the 172nd verse, if they had known it, that when people made the covenant with our Lord their wishes and will became their destiny, that people cannot go outside their destiny, if they had known that our Lord knows what the living beings coming until the Day of Judgment will do, if they had known that our Lord knows the secret in people's destiny, they would not have rendered these verses wrongly like this.

Yes.

Because our Lord, people (?), and that these will not get themselves forgiven by our Lord, and that, coming into the world in this state, in the same state, even if He forgave them, they would not get themselves forgiven by our Lord; because our Lord, when He made the covenant with them, knew their wishes and will, whether the Prophet (peace be upon him) asks forgiveness for them or not, it is the same. In their time, that is, at the address "Alastu bi-Rabbikum", because they denied themselves, because they denied Allah Almighty, He declares that they will certainly not get themselves forgiven by Allah.

Such communities, as long as they continue in that state, will certainly not make themselves deserving before Allah.

There is a missing word there; let me correct that.

At the address "Alastu bi-Rabbikum".

Yes.

Yes. Turn this over, let's do it.

Surah At-Taghabun, its eleventh verse: without Allah's permission no misfortune strikes. Correct. Whoever believes in Allah, Allah leads his heart to the right. Allah is the All-Knowing. How beautiful, isn't it? Yet it is a wrong verse. There is a wrong place here. Allah does not lead anyone's heart to the right. Because will is twofold: universal will and partial will. What do universal will and partial will mean? He left a partial will that He separated from His essence free to its own will. He gave it what it wanted, fully. In this case He does not take it by the hand and lead it to the right.

He only shows the right.

Yes.

Why... "I will write the atom's weight of good of what I do," it says.

"I will write its evil," it says. Why does He write it? The recompense of the deeds I created by my own will He will give me.

They have always blamed Allah. He led you, He didn't lead that one. Then He didn't lead the kafirs. He led only the Muslims. To the right path.

They lulled us to sleep. In our day there were primers: "sleep, sleep, lie down, sleep". That's how they wrote. "Ali, lie down, lie down, sleep," they said. Muslims are still sleeping.

This part is correct. Without Allah's permission no misfortune strikes. They always write it correctly anyway, they write and write. In the end they (?) like this.

Whoever believes in Allah, his heart attains Allah, Allah's guidance. Look. Whoever believes in Allah, his heart attains Allah's guidance. Allah is the All-Knowing. What does it say here? Whoever believes in Allah, Allah leads his heart to the right, it says. Leads his heart to the right. That is: you believed in Allah, I will lead you to the right. Then all Muslims have said the kalima shahada and believed in Allah. Then why does Allah Almighty...? One becomes a saint, one becomes a drinker and gambler, one becomes a thief, a pickpocket. Well, he too believed. The Muslim too. Let Him lead him to the right too.

Now doesn't a question like this come up here? Lead my heart to the right too, mine too.

So they have always blamed Allah. Yet what do we say? Whoever believes in Allah, his heart attains Allah's guidance. Allah's guidance: Allah Almighty has scattered His guidance, sent the Quran; if you take rulings from the Quran you attain guidance; if you say "Allah" and remember Him you attain guidance. But if it says He leads you, sir, to guidance, if it says "whoever believes, Allah leads his heart to the right", well, I said "Allah", but You were going to lead my heart to the right; then I wouldn't have killed this man. Come on, I wouldn't have stolen. I'd say that, wouldn't I? A brave man who asks these questions will understand these mistakes.

A person who cannot ask this question, like a sleepwalker... they have lulled people to sleep; he stays where he is. A person must be awake; a Muslim must be awake, a Muslim. He must not mortgage his mind to anyone's mind. If he is to be mortgaged, he must be mortgaged to the verses. He must understand the verses. Then whether the person before him is a trickster or honest, what he will do, what he will get up to, he can roughly foresee. Beware of the insight of the believer, he sees with the light of Allah, it says.

Yes.

The place rendered wrongly in this verse says this: Allah leads his heart to the right. The correct one: his heart attains Allah's guidance. Our Lord leads no one's heart either to the right or to crooked paths. He neither strikes people down nor makes them attain guidance. Because people made a covenant with our Lord at the address "Alastu bi-Rabbikum". Each one's own wish and will became his destiny. We people came to this world to prove what kind of person we are. In this case our Lord shows us the way only with prophets and their books. The one who believes (?) our Lord's mercy. Those who turn their backs on our Lord, in the realm of the hereafter, when our Lord removes His mercy from them, since neither prophets nor any people of intercession will intercede for them, these people of kufr will take Hell, which is eternal (?), as their bed.

My eye can't see, it's watering. Give me something from over there. Bring the cotton. You know. His eyes can't see.

There is a defect in the eyes.

Still, a man of 86. He still sees well. Yes.

(?)

With (?) cotton we wipe the tears from our eyes. Yes. These are sterilized cotton. Aren't they, pharmacist? Are they sterilized? Is that so? Yes.

Hm?

The 8th verse of Surah At-Tahrim, we read its wrong version. Let's do this one too and finish our lesson. O you who believe, turn to Allah with a sincere repentance. Look how beautiful. When you repent sincerely, it says... "I created you honourable. You are honourable above the worlds. If you seek honour and glory, it is with Allah. And you held Me great and came to Me. Now never return to what you did," it says. Be faithful to your word. Look what it says. O you who believe, turn to Allah with a sincere repentance. How beautifully it says it. It is hoped that on the day when He will not disgrace the Prophet and those who believed with him, now here it says "it is hoped that".

This word "it is hoped that" is wrong. The others are fine. On the day when He will not disgrace the Prophet and those who believed with him, Allah will admit you into gardens beneath which rivers flow. Yet if instead of this "it is hoped that" it had put "so that", that is, with those people, on the day when He will not disgrace the prophets and those who believed with him, that is: I turned to You and You did not throw me into Hell. That is, Allah did not disgrace them. He saw the reward for trusting in Him. Allah kept His word. He admitted them into Paradise. Beautiful.

Allah will admit you into gardens beneath which rivers flow. From before them and on their right, the light of their deeds goes along illuminating. It goes along. "Our Lord! Complete our light for us. Forgive us. For You are capable of all things," they say. Now here: "so that", for those among you who will turn back, your Lord may cover your evil deeds. Yes, this is the meaning. Yet what does it say here? Turn to Allah with a sincere repentance. It is hoped that on the day when He will not disgrace the Prophet and those who believed with him. What does it say here? O you who believe. Turn to Allah with a sincere repentance.

"So that", for those among you who will turn back. For your Lord. Your Lord may cover your evil deeds. The prophets, on the day when He will not disgrace the Prophet and those who believed with him, may Allah admit you into gardens beneath which rivers flow. From before them and on their right, the light of their deeds goes along illuminating, and they say: "Our Lord, complete our light for us, forgive us, for You are capable of all things."

The place wrongly rendered in this verse is "it is hoped that"; the correct one is "so that, for those among you who will turn back". When rendering the verses, they constantly ascribed attributes to our Lord, rendering the same verses in the same way repeatedly. We, too, under the repeated verses, place the footnotes of the verses we wrote earlier as repetitions. Our Lord, when forgiving peoples' sins or sparing their lives, does not use the words "it is hoped that", "perhaps" or "it may be that". Saying "it may be that" means: unaware of the future, He will judge people according to their state, and even if one is a hypocrite, without being aware of his state, He will test people and decide accordingly.

Indeed, by rendering the verses like these words I have said, the religion, Islam, they have turned into (?). Yet here, the word "so that", use, use... their using, in the writings, let's remove those. They must use it. The word "so that" is a demonstrative pronoun. Because our Lord knows those within a people who will become Muslim, it is the granting to these people of the opportunity of a unit of time. The meaning of the words "it is hoped that", "perhaps" or "it may be that" is: I will look at your state. If you are good, I will bring you to salvation or relief. Yet after the address "Alastu bi-Rabbikum" our Lord made a covenant with people, and their wish and will were written for them as destiny.

And these worlds were programmed until the Day of Judgment. In this case, instead of the words "it is hoped that" or "perhaps", the demonstrative pronoun, marking those within a people who will return to Islam, and within a unit of time given to them, the word "so that" must be used. That is why our Lord does not use the words "it is hoped that", "perhaps" or "it may be that". The words "it is hoped that", "perhaps" or "it may be that" (?) our Lord's attributes, we said. Here too there is a dropped word. Let's correct that too.

This part needs to be changed. Let me tell you this part, the page. We will change this part. 374. On page 374. Yes.

We will change the three lines above the second verse of Surah Al-Mulk. Mark that.

Stay well, may you be entrusted to Allah. Lillahi Ta'ala al-Fatiha.

Amin. (?) Done. Is it? It's done, isn't it? (?)