Talk of 7 December 2024

(?) here, you know, very fast (?).

Yes.

I'll look now.

A guest — the guest has a few questions.

But since we haven't been able to hold the lesson for a long time, for a few weeks, his last question I will answer.

Then we'll move on to our lesson.

The guest says: one of the hodjas, that democracy, which says sovereignty belongs unconditionally to the nation, and Islam, which says sovereignty belongs unconditionally to Allah, are completely opposed to each other — he argues this. And he claims that in this system, in the new democracy, the Friday prayer cannot be performed, and again that in this system voting is kufr. He shows verses 44, 45, 46, 47 of Al-Ma'idah as evidence. I wanted to ask you about these. May Allah be pleased with you, he says.

This hodja, or imam, or, in this kind of mindset, the ignorant who think they are scholars — these questions are beyond them. These are people who have mortgaged their minds to others and who beat other people's drums, people who tell others, all wrong, what they memorised like parrots.

I said it a moment ago.

Such matters are beyond such people.

This is a word I said from the scholarly side. There is more beyond this.

There is a political side. And on the political side, what does it say?

Well, he claims that the Friday prayer cannot be performed, and again that in this system voting is kufr. When you vote in this system, will you put a non-Muslim at your head and beat his drum? These are people raised politically, who are bankrupt scholarly. Such people are people who do not use their minds, idiots, or people who sell their own homeland or nation for a pittance. (?) pitiful people who follow them. Those who cannot use their minds and go along with them. Now I will explain this word of mine to you here. Why? In this way, betraying this homeland, these people drive away those who are useful to the state and the nation, and say the Friday prayer is not to be performed — pitiful people who don't even know under what conditions the Friday prayer is performed.

Now, what does it say?

It argues that Islam, which says sovereignty belongs unconditionally to Allah, is completely opposed to it. Let's read from the beginning. Sovereignty belongs unconditionally to the nation.

It argues that democracy and Islam, which says sovereignty belongs unconditionally to Allah, are completely opposed to each other. These are all people who, within an ideology, deceive such poor souls and make them talk. Sovereignty belongs entirely to the nation. Look, sovereignty belongs unconditionally to the nation. I'll tell you a verse. A definite verse that it belongs unconditionally to the nation. It says: as you are, so are the rulers you bring over yourselves. So, will is twofold. One is the universal will, the other the partial will. The universal will is Allah's will. By it He does and creates what He wishes.

And the partial will belongs to man. In verse 172 of Surah Al-A'raf, Allah Almighty made a covenant with people. Everyone's aim, wish and desire — without pressuring or favouring anyone — what people said as they pleased, He wrote for them as their destiny. So doesn't this will belong unconditionally to man?

And within this will, in fact, together with the verse, both are the same, but one calls it democracy, and the other calls it Allah's law.

Will belongs unconditionally to the nation. And according to the verse I mentioned a moment ago: as you are, so are the rulers you bring over yourselves; and again in Surah Al-A'raf, verse 172, when people made a covenant with Allah Almighty, what does it say? "With those who would emerge from the offspring of the children of Adam We made a covenant; We made them witnesses against their own selves, and We said: We are your Lord." There, people were divided into three groups. First those on the right, second those on the left, third the class of the muqarrabun. Allah Almighty made a covenant with each of them one by one.

He wrote for each one, according to their own wish and desire, their will as their destiny. Can a nation have a better will than this? Serving what reasoning does he show this as evidence with the verses, verses 44, 45, 46, 47 of Surah Al-Ma'idah? Do you even know about these verses? Do you know the meaning of these verses? If you knew the meaning of these verses, you wouldn't talk such nonsense. Shame on you. Look, now I will explain the forty-fourth verse to you. Let's see what it says here. The forty-fourth verse.

"Indeed, We sent down the Torah, in which there was guidance to the truth and light." He sent it down. Before that, Allah Almighty made a covenant with people. This covenant: He wrote each person's own wish and desire, his aim, for him as destiny. Allah Almighty makes His laws known to man; man is free to do them or not; if he fulfils Allah's laws, he earns Paradise, one of Allah's two paths; if he goes against what Allah says, then he earns the other of the two paths, the other side, Hell. Surah Ta-Ha 44–45, Surah Al-Ma'idah 44–45–46. Instead of giving the verses here as an example, first let me explain to you Surah Ta-Ha, verse 134.

Surah Ta-Ha, verse 134. You cannot explain these verses. It is not possible for them to explain this. Now let me explain to you Surah Ta-Ha, 134th verse. Well, let's go in here.

Ta-Ha, sir. Right away, let it come.

Surahs: Ta-Ha, verse 134. 134th verse.

Look what it says now: "If We had, before this, before the Qur'an" — before the Qur'an had come, or before our father Adam had even come into the world. Look: "If We had destroyed them with a punishment before this, before the Qur'an" — where? According to verse 172 of Surah Al-A'raf, when We made a covenant with you, We know that you are for Hell and you are for Paradise, that is, that you are an unbeliever and you a Muslim. But We will use the attribute of Godhood. Allah Almighty says it: We will use the attribute of Godhood. You saw Me here. You saw Me before you. You could not believe in Me. I will send you to an unseen realm where My Being is not seen.

So the world is an unseen realm. That is, a realm where Allah Almighty is not seen. Now we have come here. Now we have been clothed in flesh and bone. In a second creation. We have been clothed in flesh and bone. In the fourteenth verse of Surah Al-Mu'minun. What does it say? We clothed you in flesh and bone in the mother's womb, We created you with a second creation, it says. With a second creation He brings us into the world, and here, in a realm where we do not see Allah Almighty, we will prove with our own will what kind of person we are. So by using our own will, it belongs unconditionally to the nation.

Use it for bad, or use it for good. Here it belongs to the nation. Allah's unconditional rule is particular to Allah. It is particular to His verses. If you do it, if you obey Allah's command, you attain His Paradise. If you go outside Allah's command, you attain His Hell. Here, when he says "unconditionally", when he says it belongs to Allah, all people's obedience to Allah would have to be unconditional. Whereas Allah left man free in his own will. You cannot reduce will to one. You cannot remove man's will from him and tie it unconditionally to Allah.

Now here I will read the 44th verse to you. So what does it say? "If We had destroyed them with a punishment before this, before the Qur'an." That is, We know that you are for Paradise and for Hell. But if, it says, We had thrown you into Hell here, destroyed you with punishment, they would surely have said this: "O Lord, if only You had sent us a messenger, so that before falling into this degradation and disgrace we had followed Your verses." Look how beautiful now — look at the will, the will. "If only You had sent Your verses, we would have followed You," it says. Go on then, follow. Since you didn't follow, the will is yours.

Why do you tie the will to Allah? Since the will is mine: if we go against what Allah Almighty has unconditionally told us, we earn His Hell. If we follow Allah's verses unconditionally, we earn His Paradise. So that will in us proves to us what kind of person we are, and in unconditional sovereignty, according to the verse "as you are, so are the rulers you bring over yourselves", this world is the proof of yourself. Yes. Now we come to the 44th verse. Surah Al-Ma'idah 44th verse — we'll come to it. Now look. You cannot explain these verses. These are beyond you. Al-Ma'idah. Pardon.

Which verse of Surah Al-Ma'idah does it say? Forty-four. Now let's type it here. Forty-four.

Yes.

Now look: "We sent down the Torah, in which there was guidance to the truth and light." Allah Almighty sends down the Torah, the Psalms, the Gospel and the Qur'an so that people follow them. But there is something before that. When He created our spirits in the realm of Lahut, when He said "I am your Lord", there people were divided into three groups. What does verse 7 of Surah Al-Waqi'ah say? (?) the upper class. O you on the right, glad tidings to you. O you on the left, woe to you.

This third group is the group of the sabiqun. The group of the saints, the prophets, the martyrs, the witnesses. So when our Lord, who created our spirits in the realm of Lahut, said "I am your Lord", unconditionally, what does it say — here, if sovereignty unconditionally, if sovereignty belongs to Allah, why did people rebel there, why were people divided there into three groups, why were they divided into those on the right and those on the left and the class of the muqarrabun? Let there be sovereignty then — if they had done there what Allah said. Now we come to what is written: "We sent down the Torah, in which there was guidance to the truth and light. By it the prophets, who had surrendered themselves to Allah, judged the Jews; and because they were asked to guard Allah's book, the ascetics who had submitted to their Lord and the scholars also judged by it." Not all of them — but the will, for whoever wishes, is in man.

"They were all witnesses that it was the truth. So, O Jews and their judges, do not fear people, fear Me. Do not sell My verses for a small price. Whoever does not judge by the rulings Allah sent down — those are the very unbelievers." Now, in this last paragraph I read, what does it say? "Whoever does not judge by the rulings Allah sent down, those are the very unbelievers," it says. Pitiful people who cannot understand the meaning of this verse — as we said, these cannot understand these verses. That's how they go astray, talk in a deviant way. Let's say — Allah forbid — I did not perform the prayer.

I did not abide by Allah's ruling. Right? I have money, but I did not go on Hajj. I did not abide by Allah's ruling. I did not fast either. Aren't there people like this? There are. Isn't there anyone who has money but doesn't go on Hajj, has money but doesn't give zakat, is healthy but doesn't fast, is healthy but doesn't pray? There are. There are. When these pass on to the Hereafter saying "Eşhedü en la ilahe illallah ve eşhedü enne Muhammeden abdühü ve resulü", however sinful they may be, after paying for their sins in Hell, they will still go to Paradise. You cannot count these the same as unbelievers.

Those who go to the Hereafter having said the declaration of faith — if you explain this verse the way you understand it and put them in the unbelievers' group like this, you go even further astray. Now let's come to the 45th verse. Let's come to the 45th verse.

What does it say? "In the Torah We prescribed for them: a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth; retaliation is permissible." That's how it is in Sharia ruling. Fine, now it says Sharia ruling. In our own laws we are governed by democratic laws. We say: your punishment is this, go and serve this long in prison. Or such-and-such a fine, go and serve this long in prison. Now, since this is not tooth for a tooth, eye for an eye, a Sharia ruling, will you say to this person that he is the very unbeliever? Look what it says: "Whoever does not judge by the rulings Allah sent down, those are the very unbelievers." Well, have you now put these people into the unbelievers' group?

This person says the declaration of faith and prays; if he harmed someone, hit him, let me say, put out someone's eye — has he become an unbeliever?

Who are you to explain these verses?

This isn't explaining these verses. Pitiful people, victims of those who put this in your hands, who use you as a pawn like this and want this state to decline. Yes. Now we come to the 45th verse you mentioned, the 46th verse.

"In their footsteps We sent Jesus, son of Mary, confirming the Torah that came before him, after them. And We gave him the Gospel, containing guidance to the truth and light, confirming the Torah before it, as guidance and admonition for the God-fearing," it says. Well, did all of them judge by the Gospel? Among them, 40 disciples scattered here and there to spread the Gospel. And some judged by the Gospel. These are for those who did not judge by it. These are for those who opposed Allah. They may not have known everything in the Gospel. But if they knew Allah as one and believed in the prophets Allah sent at that time, they are people of Paradise.

Because in Allah's sight the religion is one. Inne'd-dîne inda'llâhi'l-İslâm. Whichever prophet came, he came upon the (?) of Islam. And the community that follows him is Islam. Yes. We come to the next verse, the 47th. "Let the people of the Gospel judge by what Allah sent down in it. Whoever does not judge by what Allah sent down — those are the transgressors," it says. Look, there it says "unbelievers". Here it says "transgressors". Among the transgressors, well, among liars, swindlers, gossips, backbiters — are there no Muslims? If they go as Muslims, do they go as unbelievers? Did you put them straight into the unbelievers' group?

Let me tell you one more verse. In response to these verses. For people like this, the verse says this: La gaybillah. Allah knows the unseen. Do not mock any people. It may be that the people, that people, is a better people than you. He repents. With that repentance he turns back, and passes on to the Hereafter with Islam, with the declaration of faith. Perhaps he will even go above you. Pitiful people. Yes. Who are these? They are going to explain these verses! These are people gnawing at this homeland like wolves.

These are a fifth madhhab. There is no such madhhab. There are four madhhabs. Hanbali, Hanafi, Shafi'i, Hanbali, Maliki. There is no madhhab outside these four madhhabs. But we don't cast out those outside Islam either. Because the hadith of the Messenger of Allah: my community will split into 72 sects; one sect is the fırka-i naciye, the Ahl as-Sunnah wa'l-Jama'ah. Look how beautiful. Fırka-i naciye. Ahl as-Sunnah wa'l-Jama'ah. So these people, the Friday prayer, by themselves, according to their own minds, there, well, he performs the Friday prayer himself. For example, they say the emir leads the Friday prayer.

They say that where the emir does not lead it, the Friday prayer is not performed. That is, here in Turkey the governor will lead it. The emir is the governor. Where he does not lead it, the Friday prayer is not accepted. Well, in Mecca the Honoured and Medina the Radiant the emir leads it. So are the Friday prayers performed outside of that not accepted?

How are the Friday prayer, or the prayers, performed?

If there were five Muslims in a state, five million Muslims, and in that state the state of non-Muslims were governed by its own laws, and in this state it told the five million: mosques are forbidden, you cannot pray — then there the prayers are forbidden. The Friday prayer isn't performed either. If there were three Muslims with one religion in a state — those who talk deviantly here, 44, 45, 46, 47, those who send my verses, who say them — if there were three Muslims in a state, and it were again governed by the laws of non-Muslims, and it left prayer free there, the Friday prayer becomes obligatory for those three people.

Yes. There is no other word to say to such people. These people are either sold for material gain, or gnawing at this homeland like wolves, or else victims of other mindsets, well, people who do not use their minds. Yes. We've come to verse 50 of Surah Al-Qalam. "But then his Lord chose him, gave him revelation and made him one of the righteous." So such people attribute this kind of thing to Allah Almighty as an attribute. Allah chose him. Allah chooses no one. Allah — those who draw near to His Being through the most worship, in terms of taqwa, who obey taqwa fully and surrender to Allah — our Lord knows those who rise degree by degree, millimetre by millimetre.

So, whatever the highest one's due is, Allah Almighty, the Owner of justice, with His justice gives the highest one his duty. Allah does not choose people the way people do; He does not favour anyone, He does not pull strings.

Allah is the Owner of justice. And Allah loves the one who judges with justice, even if he is an unbeliever. He renders justice to the one who judges with justice; He carries out justice. And He deals with him separately for the evils he has done. Yes. The place where this verse is wrongly rendered is this: "his Lord chose him, gave him revelation, and made him one of the righteous." The correct one: "but he was among the righteous." When? Long before, in the Barzakh, when He first created the prophets from the spirit of the Messenger of Allah — in Surah Al Imran, verse 81 — let's read that part now, look.

This is the right moment. Surah Al Imran.

Well, Al Imran, verse 81. Yes: "When Allah [took a covenant] from the prophets: after I have given you the Book and wisdom" — after giving the Book and wisdom, He says to the prophets, the first created, the prophets first created from the spirit of the Messenger of Allah — after giving, "when a prophet comes confirming what is with you, you will surely help him. Do you affirm this, do you take on this covenant?" When He said this, they answered, "We accept." Then Allah said: "Then bear witness, and I am with you among the witnesses." Look how beautiful. Whom did Allah choose here? Yes. Make it up, make it up, say it.

And Allah Almighty says it so beautifully: whoever says "Allah said so" when Allah did not say it, it says, let him prepare his place in the punishment. But people who come along in this way by their own reckoning and are with them, who are deceived by the world and turn their backs on Allah, their backs on the Hereafter. Shame on them. Yes.

The correct one: "but he was among the righteous. Then his Lord gave him revelation." They keep explaining the verses backwards and meaninglessly, accusing our Lord. The prophets are the first ones created from the spirit of the Prophet (peace be upon him). In Surah Al Imran, verse 81, our Lord made a covenant with all the prophets and messengers He would send to the world, and witnessed their states. In this case our Lord chooses no one. The word "chose" attributes this to our Lord. If a person loves a person, he takes him from among those people. The one he takes he will have chosen from among those people — so that, perhaps, although among those people there are people with better qualities than him, they bring the one who has no right and put him as superior over the one who is in the right.

Doesn't this happen today? Isn't this here today? Don't people who are unaware of themselves come to the top and try to manage people who are aware of themselves? And doesn't crookedness and injustice appear this way? We are living through these things. Yes. Then, in this case, they accuse our Lord of injustice, as if He chose this one and guided that one to the right path.

With an unjust accusation they impugn our Lord's justice. Our Lord does not commit injustice among His servants. According to His verse saying everyone's earnings are the return of their own (?), our Lord, with not an atom's weight lacking in His justice, takes everyone's due in full and gives it to them.

Verse 52 of Surah Al-Qalam is also a wrongly rendered verse. "Whereas it, the Qur'an, is but an admonition for the worlds," it says.

We are now reading the correct one.

Let's read verse 52 of Surah Al-Qalam, look, here. Surah Al-Qalam.

Pardon. Let's type it here and see. Al-Qalam.

Pardon. Surahs.

Surah Al-Qalam, verse 52.

Ve mâ huve illâ zikrun li'l-âlemîn. Look what it says. Ve mâ hu. "Hu" — of the one who is not self-subsisting. It makes it negative. Of the one who is not self-subsisting. "İlla" — that remembrance, all the worlds remember Him. That is, here this meaning comes out: ve ma huve illa zikrin lil alemin — the One, other than whom there is none self-subsisting, all the worlds remember. All of these worlds, magnetic or antimagnetic substances, all of them, from their atoms to their molecules, have positive and negative nuclei. When these positive and negative nuclei turn around their own (?), they remember Allah. And this is like a factory or a person who invents something and takes out the patent for that invention: by having these worlds remember His Being, Allah Almighty has symbolised the patent of the One beside whose Being there is no other god.

Yes. It is not an admonition. Allah is speaking of His Being here. What does it say about His Being? Ve ma huve illa zikrin lil alemin. Other than Allah — the One, other than whom there is none self-subsisting — all the worlds remember.

Yes.

"İlla" — the One, other than whom there is none self-subsisting, all the worlds remember. Although this verse is true in a way — that is, yes, the Qur'an is an admonition to people. It is a light, a guide. It is a leader for people. And he has perceived it this way. But here the meaning is not this. The real meaning is not this. The real meaning is that Allah is the absolute Owner of the universe. That there is not even another god besides Him. It proves to us that He has all beings remember His Being and that He is with them every moment. Such a great Being, a great Allah, a God our minds cannot contain, symbolises His Being to us like this.

The meaning of this is one thing, the meaning of that is another. Although this verse is true in a way, if we pay attention to the verse, when it says ve ma huve illa zikrin lil alemin, this word: that our Lord is self-subsisting by His Being, and "ve ma" — that there is no god other than Him; "lil alemin" — all the worlds remember. Now, if we put these explanations together, the correct rendering of this verse is: all the worlds remember the One besides whom there is no other god. This is what corresponds to this verse: The heavens, the earth and what is between the two have known the remembrance of your Lord.

Yes.

People have explained verses.

Surah Al-Ma'arij, the fourth verse. "The angels and the spirit" — Gabriel, it says. Gabriel. "They ascend to it in a day whose measure is fifty thousand years of the world's years." "The angels and the spirit." And Gabriel — it became Gabriel. But Gabriel was created from light. Light is one thing, spirit another. They ask you about the spirits. Say: you have been given only a little knowledge about it. It's this verse, you see. The angels have four great angels. Azrael, Gabriel, Michael, Israfil. These are the prophets of the angels, their great ones. Have you now put this Gabriel, whom Allah created, in Allah's place?

God forbid, Allah protect us. That's how these have explained it. "To it, in measure of the world's years" — it brings Allah, brings them into Allah's presence. Now look: the angels and the spirit, Gabriel too — "to it, in a day whose measure in the world's years is 50 thousand years, they ascend." Where do these ascend? Where do they ascend? "They ascend to it" — but where do they ascend? Look now: the angels, in a day whose measure in the world's years is fifty thousand years, ascend into the presence of the spirit. Into the presence of the spirit. Every fifty thousand years Allah Almighty created these worlds. Fifty thousand years for each.

Fifty thousand years. Well, in this case, people who explain this verse like this — think: if people judge by the verses these people have explained, then today's situation comes about. Unaware of Allah, the Prophet and the Book, according to their own minds, well, those who make love with each other on the streets and then change partners, (?), then again shoot each other, again draw knives on each other and wound — (?). Man has now gone off the rails. Well, if you explain verses half-baked like this, you take on the burden, the burden of it.

Well, now

this verse has been rendered wrongly from the start. "The angels and the spirit" — in parentheses, the angel Gabriel, peace be upon him, as the spirit — being described, and then: "to it, in a day whose measure in the world's years is fifty thousand years, they ascend," they say. Can anything be understood from this rendering of the verse? Where are these ascending? Since they are the angel and the spirit, into whose presence are they ascending? So, with Qur'an translations rendered meaninglessly with obscure words, people save their faith by not reading the Qur'an's verses. And the sin of this is again on people, on those at their head.

The correct verse, as we explained above: the angels, in a day whose measure in the world's years is 50 thousand years, ascend into the presence of the spirit. That is, they ascend into our Lord's presence. The universal spirit is Allah Almighty. Because from a part of His spirit, the Prophet (peace be upon him), He created him. So: "Had I not created you, I would not have created these worlds" is the word He said. As the hadith the Prophet said says. And for this there is a verse: ve mâ erselnâke illâ rahmeten li'l-âlemîn — because I created these worlds from your light and people from your spirit, I sent you as a mercy to the worlds, He says.

Mercy. Yes. From which hadith will you understand it; and they also say: "Had I not, well, found you, I would not have created these worlds." So did someone else create him and He found him? "Had it not been for you," it says. Did He find him? "Had it not been for you" — that is, when it says "had it not been for you", someone else created him and Allah Almighty took him, took that created one, and from his spirit, or from His own spirit, or from him created these worlds. They've even twisted these things like this. Look what it said? The wrong one. "Had it not been for you." "Had it not been for you," that is. And it even says "had it not been for you, had it not been for you".

Now, if I find it here, inshallah, I'll read you the Arabic too. The Arabic. Pardon.

Inshallah I'll find it here.

Here

the Arabic we couldn't find here. Yes.

Pardon. No, let's not waste time. The Arabic is probably like this: Levlâke levlâke lemâ halaktu'l- eflâk. That is, had it not been for you, had I not created you — "halak", to create. Leflak, levlake, halak. Had I not created you, I would not have created these worlds. Yes. Because these worlds were created from his light. Now they explain it all wrong like this, and they keep attributing to Allah Almighty, the enemies of Allah, in this way. And people follow this, follow them. But they cannot grasp its meaning.

We've come to Surah Nuh. Surah Nuh, 25. There is an error in verse 25. There is some writing here. Let's see.

Yes, look now, (?) levlâke levlâke lemâ halâktileflâk, it says. Look, levlâke levlâke lemâ. Whereas in its Arabic — I'm reading you its Arabic: Levlâke levlâke levlâke lemâ levlâke lemâ halak tü leflak — he has written this part in Turkish. Let me read you the Arabic. Levla kelema halak tü leflak. And the Turkish has been written wrongly too. Now, the saying "had it not been for you, had it not been for you, I would not have created the world" is known by most scholars of the Islamic community as a hadith qudsi. Look, it really is a hadith qudsi. And a hadith qudsi means the counterparts of verses — the Messenger of Allah always speaks the verses anyway, I mean, in person, earlier, you know, in the verse He first creates the light of the Messenger of Allah, then his spirit — it is very much a hadith qudsi, but a wrongly written verse, um, hadith; what does it say: levlake levlake lema halakti leflak; whereas, look, I'm now reading you the Arabic here: levlake lema halakti leflak; well, here what it means it says, and after that we explain its errors.

Here: had I not created you, I would not have created the worlds. Look, Arabic. Here, let me show it to you from here. This wrongly rendered one, wrongly rendered one — here, and underneath it, there's the Arabic too. Levlake lemak halaktileflak. See.

See here. See this part. Yes. Levlake levlake lemak halaktileflak, it says, and the Arabic is levlake lemak halaktileflak. Yes.

They've written nonsense.

What protects people is their faith, their faith.

Yes.

Did you bring my tea?

Yes. My throat has gone dry here. Let me get my tea and come back. Excuse me. Let me see the tea here for me. Yes. Bismillahirrahmanirrahim. Come on, okay.

I mean, this now (?), they know the (?), they're trying to know this somehow.

Surah Nuh, verse 25 — we are reading the wrongly rendered version. "These — because of their sins they were drowned in the water, then they were put into the fire, and then they found no helpers against Allah." Now where is the error here? "Because of their sins they were drowned in the water, then they were put into the fire, and then they found no helpers against Allah." That is, now these worlds — the Day of Judgment came, however long we lay under the ground, Allah Almighty raised us again. Well, (?), we went to the Gathering. At the Gathering, at the Supreme Court, we had our reckoning. Allah Almighty put them into Hell.

And there, in the fire, well, they began to burn. And then they found no helpers against Allah. Is there such an event?

That's how he understands it. That's what they tell me anyway. You always say "I", they say. Whereas, they say, every exegete explains a verse according to his own refined taste. If every exegete explains a verse according to his own refined taste — has Allah come before us as a human and is He speaking to us with a human mind, so that each exegete will extend it according to that person's mind, evaluate His speech himself? Whereas Allah speaks definitively. Definitively. Every exegete tries to understand Allah. If he does not understand, he does not explain it. He does not explain the verse. If he does, he will have slandered Allah.

And Allah Almighty says: whoever says such a thing when I did not say it, let him prepare his place in the punishment — and He puts him into the punishment. Yes. Whereas here, look: "because of their sins they were drowned in the water." That part is correct. In the realm of the Hereafter. Now, in parentheses. "Then they will be put into the fire." In the realm of the Hereafter. In parentheses: they have not been put in yet. Because on the other side Allah Almighty will say: how long did you lie under the earth? Some will say three days, some a day or a little less than a day. And Allah Almighty says to them: ask the angels on duty who kept count of how long you lay under the earth — however long we lay, how many million years. Yes, what does it say now: "because of their sins they were drowned in the water; in the realm of the Hereafter they will then be put into the fire, and then they will find no helpers against Allah."

He has not yet given account for what he did in this world. As if they had already given account, it is burning them there. It has put them into Hell and is burning them. The place where this verse is wrongly rendered is this: "then they were put into the fire, and then they found no helpers against Allah." The correct one: "then they will be put into the fire, and then they will find no helpers against Allah." In the wrongly rendered place it is said like this: "then they were put into the fire, and then they found no helpers against Allah," they say. The Day of Judgment hasn't come yet. People haven't been called to account.

These have put Pharaoh and those drowned in the water into the fire. It is understood that these verses have been explained haphazardly or deliberately — such a situation arises. Only for Pharaoh, our Lord says this: He is in a punishment. Ah, what punishment is this? The punishment of the grave, the grave. He has not been resurrected yet. Look, how do we understand that it's the punishment of the grave? You know what a person does in a dream? He burns, falls into fire, falls off a cliff, he's afraid, you know. It's a punishment like that. He is in a punishment. The severest punishment is in the realm of the Hereafter, it says.

The verse says it. Right now he is suffering the punishment of the grave. It does not mean he entered Hell and was put into the fire. The correct verse: in the realm of the Hereafter, then they will be put into the fire, and then they will find no helpers against Allah. Because when our Lord, in the realm of the Hereafter, lifts His mercy from the people of kufr, no created being will intercede for them. The prophets included. Yes.

Surah Al-Jinn,

verse 17, has been rendered wrongly. "We did this so that We might try them in this matter." Allah has no need to try anyone. According to the verse: there is not a single living being to come until the Day of Judgment whose deeds We do not know. Allah knows what even (?) to come until the Day of Judgment will do. Look, what does it say after that? Until the Day of Judgment the leaves of the trees do not stir without their Lord's permission. Yes. Think: trees, the leaves of the trees, until the Day of Judgment — go on. Yes.

"Whoever turns away from the remembrance of his Lord, We will drive him into a very arduous punishment," it says. The correct one: We put them to the test in this matter so that they prove what kind of people they are. Whoever turns away from our Lord's remembrance, We will drive him into a very arduous punishment. Allah Almighty putting man to the test makes him a witness against himself, before those around him, and before Allah Almighty. Yes.

Now we come to its translation. The place where this verse is wrongly rendered is this: "We did this so that We might try them." The correct one: those who are in blessings are also being tested. As we always say: Surah Al-A'raf, 172nd verse — because they do not know it, because they cannot grasp its meaning, every exegete has always explained such verses according to his own refined taste and attributed qualities to our Lord. Our Lord has programmed these worlds. According to what was this program made? Surely, when programming these worlds, He did not program them haphazardly. When programming these worlds, He programmed them knowing what people and creatures would do, knowing from the beginning, at Kalubela, the sustenance and lifespans of those He created, where, when and what they would do.

And He made a covenant with people one by one. Because people's wills are in their own hands, within people's own wills He wrote their destinies by giving them their own wishes and desires. In this case, whatever aim people expressed to our Lord, our Lord gave people their aims (?) and wrote people's destinies. Our Lord says in His verse: there is not a single living being to come until the Day of Judgment whose deeds We do not know. So those who do not know about our Lord's covenant with people in Surah Al-A'raf — exegetes who cannot grasp the meaning of where, in what manner, what kind of covenant it was when our Lord made the covenant with people — thinking they would give the meanings of these verses by knowing Arabic, when they gave meanings by explaining verses according to their own understanding, they set the verses against each other and attributed deficient attributes to our Lord.

Although they themselves know that they are at a dead end, since in this case they have no knowledge about the verses they could not find a way out either. In this respect, our Lord has no need to try anyone. The correct verse: those who are in blessings are also being tested. "And whoever turns away, We will put them into an ever-increasing punishment," it says.

Al-Muddaththir. Surah Al-Muddaththir, verse 31. Well, in this one too, the place where this verse is wrongly rendered is this: "He leaves whom He wills in error and guides whom He wills to the right path." So again we come to Surah Al-A'raf, 172nd verse. Allah has no willing over people. If He is going to will us and put us into Paradise — if He will put into Paradise whom He wills — why did He make a covenant with us? Why did He put our will into our own hands? These people are even defeated by these questions. People too pitiful to even think of these things. The place where this verse is wrongly rendered is this: "He leaves whom He wills in error and guides whom He wills to the right path." Well then, why does He send prophets?

Why does He send books? Well, if He sends a prophet, why does He not say to that prophet: well, you will make this one, this one and this one Muslim, and the others, well, you won't make Muslim? Why doesn't He say that, but has him invite all of them to Islam? Why? I mean. The correct one: whoever wills it from Allah thus stays in error. And whoever wills it reaches the right path. We have written in many verses that our Lord has no willing over people. Because willing comes up repeatedly in the Qur'an, we too repeat the footnote we wrote about willing.

In this verse 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 are their destiny, and in this case that our Lord has no willing over people. It is explained in broad detail at Surah Al-A'raf, 172nd verse. There: why were we created, where were we created, why did He make a covenant with people, and although He knew what we are, why did He send us to the world? You can find information there. Moreover, our Lord, in the world, in the earthly realm, does not lead anyone astray by using His own will over people. Our Lord invites all His servants to Himself.

He sent the Qur'an as a mercy to the worlds. In this case our Lord judges with justice, making no distinction among His servants. When our Lord and people made the covenant at Kalubela, they had their destinies written for themselves. In this case, those who denied our Lord at Kalubela —

of course, they will continue in denial in the earthly realm too. Because their wishes and desires became their destiny, and so that they live out this destiny, characters were given to them in return for their wishes and desires. So when people come to the earthly realm, with these characters they feel wish and desire in what they will do, and our Lord creates causes for them; a person earns reward or sin through the actual deeds he has done; so in worldly life our Lord never interferes in what people do; people, through what they themselves do, prove what kind of person they are. Yes. Al-Muddaththir, Surah, verse 56, is also a wrongly rendered verse.

"Yet they do not take heed unless Allah wills. He is the one worthy to be feared. And He is the Owner of forgiveness."

Whereas — "yet unless Allah wills," it says, "they cannot take heed." That is, if Allah wills, he will take heed. If He doesn't will, he won't take heed. It's the same. Like "whom He wills to Paradise, whom He wills to Hell". Whereas, with this — those who do not ask Allah for guidance, those who do not ask Allah for guidance, do not take heed. And the one worthy to be feared is Allah. That is, it is He. And He is the Owner of forgiveness. The wrongly rendered words in this verse: "they do not take heed unless Allah wills." The correct one: those who do not ask Allah for guidance do not take heed.

In this verse: our Lord made a covenant with people at Kalubela, and wrote each one's aim for them as their destiny. When we come to this earthly realm, each soul comes to prove what kind of person it is. After proving what kind of person it is, it passes on to the Hereafter. So, in this case, when our Lord sends people to the earthly realm, while people prove what kind of person they are through the actual deeds they have done, He does not interfere in what they do. Because when people are called to account in the realm of the Hereafter, at the Supreme Court, they will be called to account for what they did, through the actual deeds they have done.

In this case, the correct rendering of the verse is: those who do not ask Allah for guidance do not take heed.

The second verse of Surah Al-Insan has also been rendered wrongly. "Indeed, We created man from a mixed drop, from the (?) of man and woman. So that We may test him, test him, We made him hearing and seeing." There's one extra here. Let's delete it. There's one extra.

Yes. "Indeed, We created man from a mixed drop, from the (?) of man and woman." Pardon.

What kind of person he is, what kind of person he is, him, what kind of person he is — to make him a witness to himself, to be tested, We made him hearing and seeing. Now, the place where this verse is wrongly rendered is this: "So that We may test him, We made him hearing and seeing."

The correct one: to make him a witness to himself of what kind of person he is, to be tested, We made him hearing and seeing. Yes.

When they render the verse in this verse as "so that We may test him, We made him hearing and seeing", it's as if our Lord doesn't know what kind of person someone is, and by sending him to the earthly realm — yes.

The situation arises where He will learn, as the result of the test, what kind of person he is. Moreover, verse 172 of Surah Al-A'raf is cancelled out. Our Lord made a covenant with people in the realm of the Hereafter, He will try people in the earthly realm, and decide accordingly. When verse translations are explained like this, when verses are explained distorted in this way and unconsciously, it contradicts our Lord's verse: there is not a single living being to come until the Day of Judgment whose deeds We do not know. The correct rendering of the verse is this: To make him a witness to himself of what kind of person he is, to be tested, We made him hearing and seeing.

Verse 30 of Surah Al-Insan has also been rendered wrongly. We are reading the wrongly rendered ones. "You can will something only by your Lord's willing, by His permission. Indeed, Allah is All-Knowing, All-Wise."

So whatever we will happens by Allah's willing.

I'm going to kill a man — Allah killed him, then. I'm going to swindle someone — Allah swindled him, then. Doesn't that meaning come out? Let's look again.

"Only by your Lord's willing, by His permission, can you will anything."

If, here, in a way, we explain the word — that is, if we turn to the science of kalam, there is a correct version in the science of kalam. What does it say? "By His willing, His permitting you, by His willing and permitting, you can will something." A person's will is in his own hands; within a certain lifespan, that work — that is, he will prove himself. But here there is a meaning entirely outside of that. "You can will something only by your Lord's willing, by His permitting you. Indeed, Allah is All-Knowing, All-Wise." Now, the correct form of this: your Lord's willing over you is only the permitting of your willing within your destinies.

Look how beautiful. That's the meaning. It does not mean that Allah, outside a person's destiny, permits him and tells the man: go and kill. Whatever is within the destiny, He permits that. And there is another verse for this. "They prepare a plot. And I prepare a plot. But We are the best of those who plot." What does this mean? Allah does not prepare plots against people. So what plot is this? Well, a person, with his — the one we call akl-ı maaş — with this mind he prepares a plot against people. It is outside his destiny. So Allah Almighty foils this plot. He puts you into your own destiny.

That's the best of those who plot. He brought you to your senses. So that you prove what kind of person you are, He put you onto your own path. Yes. The meaning of this verse has been explained unconsciously. The wrongly rendered place is this: "You can will something only by your Lord's willing, by His permission." The correct one, however, is: your Lord's willing over you is only the permitting of your willing within your destinies. When they render the verse wrongly, they do away with our Lord's covenant with people. If it is by our Lord's willing, by His permission, that it happens and that we can will something, why did He make a covenant with us?

So there is a reason for His making a covenant with us. If people cannot know this critical point, they will explain such verses according to their own minds. When our Lord made the covenant with us, He wrote our wishes and desires for us as destiny. So only by our willing within our destinies do we, as to what kind of person we are, make ourselves and those around us witnesses. If we will something outside our destiny, or prepare a plot that goes outside our destiny, our Lord foils our plot and puts us into our destiny. This is our Lord's willing over man. Because it is the (?) of the covenant.

So our Lord's willing or not willing over people, in return for this word I have said, corresponds to this verse: "They prepare a plot, and I prepare a plot. But My plot is the best plot." In this case, the correct rendering of the verse is: your Lord's willing over you is only the permitting of your willing within your destinies. Yes, how beautifully it says it.

Here we end our lesson.

On page 382, my son Ömer Sefa. I'm saying page 382 according to the pages we have. On page 382, Surah Al-Insan, 31st verse — that's where we left off. Surah Al-Insan, verse 31.

Yes. If Allah grants it, well, let's take a look around. Yes.

If Allah grants it, next week on Saturday, if we are alive, inshallah, we'll continue our lesson again. To our guest, our son, we say: I did not answer your other questions. If you write them to me again in order, I will answer them one by one.

Stay well. Be entrusted to Allah. Li'llâhi Teâlâ el-Fâtiha.