Talk of 14 December 2024

me.

In the verse, in verse fifty-six, Surah Adh-Dhariyat, verse fifty-six.

"I created the jinn and mankind only so that they would serve Me," it says. Correct. Now there is one more verse here. Let me tell you that one too.

In Surah Al-Ahzab, verse 72, however, wrongly rendered a verse, in fact. "We offered the trust to the heavens, the earth and the mountains, and they shrank from bearing it." Where is that? Look what it says. "We offered the trust to the heavens, the earth and the mountains, and they shrank from bearing it." A wrongly rendered verse. The mountains have no life and no soul. Allah Almighty does not take the mountains as addressees either. Nor the earth.

We read it.

"They shrank." "They feared its responsibility." "Man took it on." "Truly he is very unjust, very ignorant," it says.

Now in this verse, completely, Allah Almighty is listing people, listing the mountains and so on, then man took it on. That is, man applied for it. Yet Allah knew beforehand that He would create man, that He would load the Quran on man, that He would give it. That (?) is as honoured as man, that He created man as a spirit from His own Being, and in this case He speaks His word to the being He takes as addressee to His Being. (?) look at the verse. What do we say? "If We had offered the trust to the heavens, the earth and the mountains." Look, "if We had offered." What else? "We offered the trust to the heavens, the earth and the mountains, and they did not take it. They feared its responsibility." Whereas: "If We had offered the trust to the heavens, the earth and the mountains, they would have shrunk from bearing this trust, from its responsibility. They would have feared.

Man took it on. Truly some of them are very unjust, very ignorant," it says. Now here he says: 56. (?) "I created the jinn and mankind only so that they would serve Me." Correct. (?) In Surah Al-Ahzab 72, however, it speaks of the trust, that is, the Holy Quran, being loaded on man. Since the Quran was sent to the jinn too, as a trust, was it given only to us, to humans? May Allah be pleased with you, he says.

Because the Quran is solely the word of Allah, and because Allah takes man as addressee, for man, because He takes man as addressee to His Being, He gives the Quran to humans. He also says this to the Prophet: "You did not know that this Quran would be given to you," it says. That is, the verse directly says that Allah Almighty knew beforehand that He would give it to man. But by giving the Quran to humans He does not exclude the jinn from it. He did not understand that part. Look, we can tell he did not understand it from this: he asks whether only man was loaded with the Holy Quran. "Since the Quran was sent to the jinn too, as a trust, was it given only to us, to humans? May Allah be pleased with you." Now suppose a law is passed, a law, for example, saying that such and such nations will be subject to this law.

Who are they? Let's say nation A, nation B. We as humans: this Quran is given to man as the one addressed. But how do we know that afterwards the jinn are also subject to this Quran? The jinn too surround the Prophet in Mecca. When he recites the Quran, what do the jinn say? "We followed our elder, Satan, that is, the jinn one, and thought he would speak the truth. That is why we went after him." "We have heard a Quran," they say. Now among the jinn there are the high and the low. That is, there are those who are Muslim, who follow the Quran, who know Allah, and those who rebel against Allah as well.

The Quran did not come to man alone. It came to the worlds. Since the Prophet came to the worlds, since he came to the worlds, yet if there is a single being who can keep this trust as a trust within himself, it is man, it says. Because We gave him of Our Spirit and made him honoured above the worlds. Because the Quran is an honoured light, the word of Allah, We deemed only man, who would possess it, worthy of it, it says. "We gave it to man. But its command, the command of the Quran, is for all the worlds," it says. For all the worlds. You cannot even torment an animal. Because Allah gives the Quran, the trust, to man, who will protect it in the best way.

Yes.

There is one more question here. Let's do that one too. Peace be upon you, Hodja. I have a question like this. The Last Day will come on Friday, after the evening prayer. Where in the world is this evening time? Because when it is night on one side of the world, it is day on the other. How will this happen? I couldn't figure this out. Can you explain this, Hodja? I kiss your blessed hands with respect and reverence. May Allah not take you from us, he says. The Holy Quran is over there. Let's open Surah At-Takwir. Over there. First let's open Surah At-Takwir.

At-Takwir. Page 585.

Surah At-Takwir. Look what it says. One: "When the sun is folded up and rolled," before getting to that, let me first tell you about some events.

The world completes its rotation around its own axis in 24 hours, the world completes its rotation around its own axis. One side is day, the other side is night. When the Last Day comes, the order is disrupted, the order of the world is disrupted and the world has started to spin fast around its own axis. When it spins this fast, the world, which perhaps turns around its own axis in 24 hours, will perhaps turn in 10 minutes, 15 minutes. Or perhaps there will be such a speed, as it is, that in its place because it turns at the same speed you will see it as a single direction. Because it passes very fast.

When it passes at the same speed you will see it in a single state. The sun is folded up and rolled too; what does it say in Surah At-Takwir? "When the sun is folded up and rolled," that is, its light no longer seeps out either, it has gone out. And the sun, the stars too have darkened and begun to fall. What does it say here too? "When the stars darken and fall," it says. Why did the stars darken? Because the sun's light — when Allah Almighty rolls up and folds the sun, since the stars take their light from the sun, they will darken too. Otherwise the stars do not give light by themselves.

"When the mountains are gathered and set in motion," it says. So the world will turn around its own axis so fast. In this turning the sun has been rolled up too, that is, darkened. It will strike the world like an evening time. (?)

"When the pregnant camels are let loose, when the wild beasts are gathered together, when the seas are made to boil," it says. Now while turning around its own axis, the world will turn with such force that when the world throws out what is inside it, here too: "when the seas swell," it says. That is, the world will burst; the world's magma layer, its layer of fire, when it comes out from under the seas, they will swell. Then: "When the souls are with the bodies, when they are confronted with the bodies," it says. "When the girls who were alive" — when the one who buried a girl child alive is asked," it says. "For what sins was she asked about." Now let's leave the responsibility of those girls here, we're moving on.

Since every part of the world will be the same, since the sun goes dark, like an evening time, and when it turns at that speed, then after that, the world bursting from within, because of centrifugal force, the magma layer shooting out, the seas swelling — it says so anyway — the mountains will be tossed like carded cotton, it says in some verses, they will crumble, it says. In this case every part of the world will be just like an evening state. But will it be a Friday evening? Will it be some other evening? Allah knows best. Only, in the hadith, night — evening time, it does not say night, it says it will come at evening time.

He knows; is it an addition then? Is it an addition? Or is it the truth? That I cannot know. But the only hadith I know, if it is explicit, the world, at an evening time, the Last Day will come, it says. There it is: the world bursting, throwing out what is inside it, the stars darkening and falling like fire. Like fire. Striking the world piece by piece. They will strike the world too. And the world too will completely scatter, it will be in pieces. That is, in this case the world will not even stay round. Round is gone by then. So then the sun too is darkened, rolled up. Its light work: it will be like an evening time.

Quite simple. They described the Last Day with the hadith. Yes.

Ömer Efendi: "We stopped at the footnote of verse 31," I kiss your hands. "On page 382," he says. Verse 31. Let's see, are there more questions? If there are questions, let's open the questions.

Thirty, thirty-eight.

Surah Al-Insan, verse thirty-one. Surah Al-Insan. An-Naba, An-Nazi'at thirty-six.

Three hundred eighty-two. This, we say three hundred eighty-two, but we'll open three hundred eighty-three. It's always one page behind.

(?) Did we come to Surah Al-Insan? Surah Al-Insan 31. Verse, it says, Hodja, Surah Al-Insan 31. Verse, fine, but here 382. Page, it says. Yes, Hodja, 382. There is no such thing on the page. 382, here it is, look, there is no such Surah Al-Insan. Surah An-Nazi'at, An-Naba, there is Surah An-Naba. Surah Al-Insan 30. (?) Fine. Here, look what it says. Now we read the wrongly rendered verse. "He admits whom He wills into His mercy." Whom He wills — He loves someone very much, and the other one, because he serves Allah a lot, has got annoyed with the other, and just like a human, he brings Allah into human form, he says it this way: "He admits whom He wills into His mercy. As for the wrongdoers, He has prepared for them a painful punishment ready.

Is there no Muslim among the wrongdoers?

Now we read the correct one. "He admits into His mercy whoever of you wills." Whoever wills. Whoever of mankind wills. Whoever is close to Allah, Allah with His justice, with His unerring justice, that person who wills, He has mercy on him. On the one who wills, on the one who wills, He has mercy. "As for the wrongdoers, when they pass on to the Hereafter in that state, He has prepared for them a painful punishment." Look. Otherwise, as he says: "As for the wrongdoers, He has prepared for them a painful punishment," it says. Is there a person who is not a wrongdoer? Is there a Muslim who doesn't usurp others' rights?

Cheats — is there a Muslim who doesn't cheat? I'm saying it about Muslims. Isn't that wrongdoing? Is there no one who beats his child? Is there no one who, let me say, throws his child out and leaves him alone? Is there no one who eats and drinks up the provision Allah gave to his child and leaves the child alone? These are all wrongdoers. Is there no one who kills his father or mother for nothing?

If he goes as a Muslim, he goes as a sinner. He enters Hell, suffers his punishment, and comes out. All of these need explanations. The wrongly rendered part in this verse is this: "He admits whom He wills into His mercy." The correct rendering: "He admits into His mercy whoever of you wills." We wrote in many verses that our Lord has no willing over people. Since willing comes up repeatedly in the Holy Quran, we too, about the word willing, put a part, a small part, of the footnote we wrote as a repetition, I say. In this verse we wrote that our Lord has no willing over people, that every person made a covenant with our Lord, and that people's wishes and desires were written for them as destiny, and that this will not change again, and in this case that our Lord has no willing over people.

In wide detail it is explained in Surah Al-A'raf, verse 172. There: why were we created? Where were we created? Why did He make a covenant with people, and although He knows what we are, why did He send us to the world? You can get information there. Yes.

We have come to Surah An-Naba. 30. Verse. We read the wrongly rendered one. "Taste! From now on We will only increase your punishment," it says. "Taste! From now on We will only increase your punishment," it says.

Now it puts Allah exactly into human form. Let's say Ramazan slapped me and I got angry at him. Hit Ramazan again and again. Hit him again and again. So? Is this befitting for Allah? Didn't it speak of retaliation: nose for nose, eye for eye, tooth for tooth? "Retaliation, wounds are equal," it said. So Allah is unjust, and (?). Extra. Their sins already, it says, We will increase, it says. Their sins, it says, We will increase. Yet it doesn't say We will add up their sins, it says We will increase. What of it will You increase? You know how for good deeds You give 1 to 3, 1 to 5, 1 to 10, 1 to 70, 1 to 100 — will He increase it like that?

So the word is not completely wrong, mind you. These people have attributed qualities to Allah. What does it say? "Taste! From now on We will only increase your punishment." Whereas: "From now on We will only make you taste your punishment in return for your crimes," it says. "In return for your crimes We will make you taste your punishment." That is the verse. That is also Allah's justice.

When you commit a crime, when you commit a sin, you get one reward. You get one sin, it says. One sin. But when you do a good deed, 1 to 3, 5, 7, 10, 70, 100, even 1 to 700. (?) says this too: In one ear 100 (?), in seven ears 700 (?). Well, We increase, it says.

Yes.

Let's remove this from here. We're changing this (?). Let's move over here.

This verse has been wrongly rendered from the beginning. Our Lord does not increase anyone's punishment. Our Lord — let's correct it like this. Our Lord says in Surah Az-Zalzalah, verses 7-8, that an atom's weight of good and an atom's weight of evil are recorded. Our Lord does not multiply anyone's sin. The sins they committed are added up, and the punishment for them (?) He gives. Open it, let's see Surah Az-Zalzalah 7 and 8. Let's see what the verses say here. Surah Az-Zalzalah. Yes?

What is the word below? What is the word below? (?) The longest. (?) (?) That one? Az-Zalzalah. Yes, Hodja, Az-Zalzalah. 599, Hodja. Page 599. They wrote it very small, I can't see. Five hundred ninety-six.

Ninety-eight, ninety-nine. Surah Az-Zalzalah. Which verse are we saying? Seven (?). Look now what I say. "Whoever has done an atom's weight, an atom's amount of good, We record it. He sees it. Whoever has done an atom's weight, sees it." Where is increasing here?

There you go, they have rendered the verses all wrong. All wrong.

In verse 38 of Surah An-Naba too it now says: "the Spirit," that is, in parentheses, Gabriel. Do these people have no knowledge at all? Even if they were (?), they would use their minds a little. Even a blind man, blind, would know that the spirit is separate, Gabriel is separate. He wouldn't call the spirit Gabriel. So these are people who don't use their minds at all, the way non-Muslims call the spirit Gabriel, call the spirit the Quran, call the spirit Jesus — the words they mixed up, he memorised like a parrot. He put the verses here, saying "I'm writing the Quran." May Allah protect us. He made the spirit Gabriel. Look now.

Whereas the spirit, the universal spirit, is Allah Almighty. "They ask you about the spirits. Say: of it you have been given but little knowledge." If you ask about Gabriel: Gabriel, Michael, Azrael, Israfil were created from light. From light. You, a person who doesn't know what the angels were created from, open up a verse and tell people "this is the verse" — how will you rise from under this responsibility? You, if you don't even know what the spirit and the light are, you set out to throw verses around, and you boast and grow proud with your desires, and on top of that make a name and earn material gain in return — what account will you give in the presence of Allah?

Whereas look what it says: "the Spirit, that is, Gabriel, and the angels stand in rows" — the spirit is Gabriel too — "the day the angels stand in rows, row upon row, none will speak except those whom the Most Merciful permits. And whoever speaks will say what is right," it says. This is also the station of intercession. For those who say there is no intercession.

Whereas "the day the angels stand in rows before the Spirit" — here Gabriel is not there. They put Gabriel in parentheses and said it themselves anyway. There is no Gabriel in this verse. Read Surah An-Naba, look. There is no Gabriel there. Give me Surah An-Naba. There is no Gabriel there. They do as they please. Surah An-Naba. Where is it now? Look here.

581. 581. Look at (?) now. 528, 584. An-Naba. Verse 38.

38.

Look. Yawma yaqumu'r-ruhu wa'l- mala'ikatu. There is no Gabriel here. Only the spirit is mentioned here. (?) "When they stand in rows, row upon row."

It's small print, my eyes can't see here. This much is enough anyway.

Make it up, make it up, say it. Make it up, make it up, say it. The Quran cannot be made up. Maybe you misunderstand a human's words and make things up, but this you cannot make up. If you don't know, you don't write. Its responsibility is great. As long as people who know it this way teach it this way, until it ends, sin comes to that person. Sin. If you only feared sin, you wouldn't write like this.

"The day the angels stand in rows before the Spirit," that is, before Allah Almighty, "none will speak except those whom our Lord permits. And if they speak, they say what is right." This verse has been wrongly rendered from the beginning. They call the spirit Gabriel, and in this way people who do not have the knowledge to tell light and spirit apart distort verses like this. The universal spirit is Allah Almighty. The correct verse means "the day the angels stand in rows before the Spirit." Do you know what this refers to? It refers to the time when Allah Almighty will call people to account at the Great Court.

There they will stand in rows before the angels. Some will resist when they are to be thrown into Hell. "We," He says, "an angel, what was it, We will call them," it says. "They will grab them by the scruff of the neck and throw them in through the (?) gate of Hell," it says. It's on my tongue, I can't say it. Zabaniya. Zabaniya.

Don't say all of it. The Zabaniya angels. Fine. "We will call the Zabaniya angels," it says. Yes. "We will have them grab them by the scruff of the neck and throw them in through the (?) gate of Hell," it says. Now this is the verse here. How do you say this here? "The day the angels stand in rows before Gabriel," it says. Gabriel, yes. But there is no Gabriel there. There are angels. Gabriel's duty is different. We come to Surah An-Nazi'at. Verse 36. A wrongly rendered verse. What does it say here? "The day Hell is shown openly to everyone who sees," it says. "The day Hell is shown openly to everyone who sees." Whereas the correct one is: "the day when there will be no one left who does not see Hell." Because people invented the Sirat bridge.

They had them fall into Hell. With hooks, with (?), they threw people into Hell. Then, when the prophets pass there too, fire that doesn't burn, smokeless fires, and they dug tunnels inside Hell. And they got confused. Whereas there will be no one left who does not see Hell. They will pass beside it. Beside Hell. Not through Hell.

And we have explained this many times.

One of them rendered the verse we spoke of very nicely, rendered it. We read it to you, I think, didn't we? Shall we read that part again? That there is no Sirat bridge over Hell, and when people are resurrected, Allah Almighty says in the verse there is no swerving from Israfil. Everyone will follow Israfil and go to the place of gathering. And Allah Almighty says: today, without anyone being wronged, everyone will be given in return for their own (?) what they earned. In that case, you made me cross the bridge of Hell, made me fall in, and with hooks brought me out of there with hardship. How can it be said that today no one is tormented?

He got there through torment. Yes. You see, people, by their own reasoning, at one time, a word like this: "If you slip off the straight path, you fall into Hell." Correct. If you leave the straight path, you go to Hell. And this falling — what do they make of it over time, in their talk, with a bridge? The bridge of Hell. Then they take the bridge of Hell 500 years down, 500 years up, 500 years flat. They put the count at 1500 years. Then, when slaughtering the sacrifice: cut the biggest one so you cross the Sirat bridge quickly, he says. Don't you even know this verse, blessed man? "Neither the meat nor the blood of the sacrifices you slaughter reaches Allah.

Their worship reaches as far as the Ancient House," it says. Your acts of worship reach Allah, it says. Where did you put this custom, that you made a bridge of Hell?

You made animals cross Hell, the bridge of Hell, and flew and rode on top of them. Pure superstition. Pure superstition.

This verse has been wrongly rendered from the beginning. When it is said "the day Hell is shown openly to everyone who sees," those who make people cross the Sirat bridge of their imagination, which does not exist, who make them suffer all kinds of (?), who make them fall into Hell, the men of the same idea, when it is said "the day Hell is shown openly," it has been rendered in the sense of those who make people pass through Hell. But the correct one is "the day when there will be no one left who does not see Hell." From where? They will pass beside it. Here is Hell, but they will pass beside it. But the correct one is "the day when there will be no one left who does not see Hell." Everyone will see Hell around Hell, they will pass by seeing it. Our Lord says in the verse, Surah Maryam, verse 68: "By your Lord, We will surely gather them together with the devils, then We will certainly bring them, on their knees, around Hell," He says. Around Hell.

It doesn't say through it. Doesn't he know these verses either?

They have turned our religion into superstition. Into superstition — there you go, today's people. They recognise neither the Quran, nor Allah, nor the Prophet, nor the Book, nor decency, nor manners. Their wives and daughters stripped. Seventy percent, eighty percent have gone stark naked into indecency. It's not clear whose hand is in whose pocket.

Yesterday, over there, the son of someone we know, yesterday shot himself. The life Allah gave, Allah takes. Whoever shoots himself goes to Hell.

It's not even worth grieving over. Allah gives a scholar a tyrant, and a tyrant a scholar. Those who are far from religion and faith, what do they do? They cling to uncovered girls. One to this one, and the other likes the other one too. While one is courting this one, she (?) leans towards another. The man comes, shoots the girl, and shoots himself. And can this happen? The Diyanet has a very great fault here. The Diyanet should read the Quran to people when the time comes. It should make them love decency, manners, the Quran, Allah, the Prophet, His Book, make them love it. It should tell them these things.

In the hadith it says this: A time will come

when fatwas will be given the way the people want, it says. Well, here it is. Today's situation. As long as you call me a good scholar, I'll give you a fatwa the way you want.

That is the state of most of today's scholars. As long as people call him a fine scholar, and he earns a little worldly gain too.

Fear Allah!

Yes.

We have come to Surah Abasa. "Cursed be man, how disbelieving he is," says Allah. Allah, to man — look what it says: "Cursed be man, how, how disbelieving he is." From our father Adam (peace be upon him) up to the Prophet (peace be upon him), did Allah Almighty make a covenant with the prophets He created? Did He witness with them? Are they not human too? Are they cursed too?

The Prophet, who came as a mercy to the worlds — is he cursed too? Write this part properly! Write it properly. Could Allah not create anything right at all? Here they attribute qualities to Allah Almighty too. Because, so to say, Allah could not create anything right. "Cursed be man, how disbelieving he is." Whereas: "Cursed be some people, how disbelieving they are." Some people. Put that word there. Because the exact equivalent of the Arabic text doesn't exist in Turkish. But this is the meaning. Most people are disbelievers. And today, against 2-3 billion people, Muslims, there are 6-7 billion unbelievers.

Yes. This verse has been wrongly rendered from the beginning. They say: "Cursed be man, how ungrateful he is." Not all people are ungrateful. Among them are the friends of Allah, the prophets, the saints, the martyrs and the scholars. "The ink of scholars is like the blood of martyrs." According to the hadith, for such righteous servants of our Lord, our Lord does not say "cursed be man, how ungrateful he is." The correct one: "Cursed be some people, how ungrateful they are."

Now you understand how the verses have been rendered in a superstitious way. There can be no such verse. Such words do not befit Allah.

Yes.

Surah Abasa, verse 23. "No! Man has not done what Allah commanded," it says. The same again. Same mindset. Same interpretation. "No! Some people have not done what Allah commanded." What is it? There is no god but Allah. "There is no god but Me." When He says "I am your Owner, your Creator," there are those who deny it. There you go, this verse has been wrongly rendered. They say: "No, man has not done what Allah commanded." Because they rendered verse 17 of this surah making the same mistake, here too they render it making the same mistake. If people did not do what Allah commanded, then the prophets, the scholars, the saints and the martyrs would not have done what our Lord said.

This is, clearly and plainly, a denial, against those who carry out our Lord's command, of their devotion to our Lord. The correct rendering of this verse: "No! Some people have not done what Allah commanded." Say it like this. Those people — "no," that is. Don't put them all in one category.

Of Surah At-Takwir, in the seventh verse: "(?), when the souls are joined with the bodies" — what is this talking about? We will be resurrected again in the world of the Hereafter. The spirit will not enter the body again. If the spirit entered the body again, then a second time, when that spirit's body dies, it would taste death. That contradicts this verse: "You will not taste the pain of death except the first death." You cannot attribute qualities to Allah like this. How are you rendering verses like this?

Yes. This verse has been wrongly rendered from the beginning. It says: "When the souls are joined with the bodies." The correct one: "When the souls are confronted with the bodies." "When you come before Me with a driver," look. In the world of the Hereafter our spirits will never enter our bodies. Because the verses are clear and plain. According to the verse "When you come before Me with a driver," "when the souls are paired," because the spirit is strong, when it entered the body it could make the body speak in its own favour. For this reason our Lord will make our bodies speak and bear witness against our spirit. Our spirit will ask the body.

Our spirit will ask the body: "Why do you bear witness against me?" I explained this below anyway. And the body says: "My Lord, who makes me speak, says speak." It says. We write all these verses here. Thereupon, when the testimony ends, the body says this to the spirit: "You are being returned to the One who first created" — and there it tastes death a second time. And Allah Almighty says to our spirits in the verse: "You will not taste death except the first death." Where here did the spirit enter the body? What body did you make, that you put the spirit into the body?

There is no body anymore: "You came to Me in the form in which you were first created," it says. What is the first form of creation? Spirit (?), where? In the world of Lahut.

And the first form of creation: we came before our Lord, and did not enter the garb of the body again. Because "We put you into human form with a second creation, to bring you into the world." So that we appear as an outward being, and with the (?) we did in this outward world, earning reward and sin, we came to prove what kind of person we are. Our essence is spirit, nafs and life. It is not the body. The body is earth, it will become earth. There you go, those who don't know this send people into Paradise and Hell with bodies. What business does the body have in Paradise? What business does the body have in Hell?

The body was created from earth, became earth, and again He will make it die, send it to the earth, to the world. As for the world, the world will say this, figuratively: putting on its finest garment, "Grant me to (?)," it will say. And Allah Almighty will say: "World, that small (?) of Mine did not look at you while in the world, so now why should I give you to him?" Like a rag, it says, He will roll it up and throw it into Hell. Well, there you go. The body — where does the spirit enter a body again? The verses are explicit; you know none of this. How do you write this? Astonishing. At the gate of Paradise, let me tell you, they make a pool.

They make people wash in the pool. When one goes in, the angel says: "You have come perfectly clean." (?), like a child's mind. He cannot remember the verses. Whereas, it says, you come to Mecca, you come to the House of Allah. You circumambulate it. When you walk between Safa and Marwa and pray two rak'ahs at the Station of Abraham, you are perfectly clean, as if newly born from your mother, it says. He cannot grasp this word "perfectly clean." Purified of sins. No sin at all. For those who enter Paradise in the presence of Allah Almighty too, without any sin, when He sends them to Paradise for the surplus of their good deeds, the angels saying "you have come here sinless, perfectly clean" — just as at the House of Allah, Allah Almighty forgiving our sins and our becoming perfectly clean — not grasping that, these people make a pool at the gate of Paradise, put people in there, wash them, and they go in perfectly clean.

If a person becomes perfectly clean from there, let the unbeliever wash too and go in.

Astonishing, really.

They called this the Quran. The Quran. This is not the Quran. To turn the religion of Islam into superstition, either deliberately, deliberately, or (?) to non-Muslims, in service to them, or else he himself, knowing Arabic, falling into pride and saying "I will write the Quran," in this way people who write the Quran, who write the Quran for material gain. If they feared Allah, they wouldn't write. They couldn't write. Yes.

That is why, if the Quran — with Allah Almighty, people who made a covenant at Qalu Bala, in Surah Al-A'raf, verse 172, people who did not know Allah as Allah but the Allah of their own imagination, in this world too, with the same feelings, as enemies of Islam, deliberately insert some verses here. And they taught them that way too. And these write it that way. Or, if he knows Arabic, whatever comes to his mind in Arabic, they generalise it and write it that way. At one time in Istanbul, in Zeytinburnu, there was a sheikh of women. That's the sheikh. A women's sheikh, (?) sheikh, (?) sheikh. These split off.

He comes. One of his students says: Hodja, he says, I'm translating this word from Arabic into Turkish, he says. Here, he says, it says "rodents." What could these rodents be, he says. Well, what is a rodent? It's a mouse, write mouse, he says. There you go. People who write like that. You are writing a verse! Yes.

According to these verses the spirit does not enter the body. Moreover, those who say we enter Paradise and Hell with our bodies — on the body, is there a third resurrection of the spirit? Is there a verse for that? But apart from the verse in which our Lord says "We bring you to life twice and make you die twice," our spirit, which never enters a body again, is our spirit. But in the world of Lahut, as spirit, nafs and life, it will remain in the state of our first creation. When the verse says "You will not taste the pain of death except the first death," people will remain in Paradise and Hell eternally as spirit, nafs and life.

Because in our first creation our Lord made a covenant with us. Before entering the garb of the body, in the world of the Hereafter, as spirit, nafs and life, with us He made a covenant. According to Surah Al-Mu'minun, verse 14, where He says "We created you in a second creation," to send us to the world, in order to send us, He clothed us in an outward body, to make us bear witness, about what kind of person we are, to ourselves, to those around us and to our Lord, He sent us. People's death in the world is the death of the body. The spirit has no death. In the world of the Hereafter our spirits will not enter a body again.

Nor will they. Paradise and Hell will be entered as spirit, nafs and life.

Come on now, show me a verse.

Against these verses — you know, "You will not taste the pain of death except the first death," and when He says "We make you die twice," in the form in which we were first created — His saying "you returned to Me in the form in which I first created you" — as spirit, nafs and life. He doesn't know them, and asks how is it "as you were first created." Apart from this, show me a single verse that will refute these.

Yes.

5 minutes left. This verse too, in Surah At-Takwir, verse 19, let's do it and close our lesson. "Of an honoured messenger with Allah, of Gabriel," they said, look. Whereas there is no Gabriel here. (?) in parentheses: "It is the word he brought," it says, look. "There is no doubt" — I'm reading the correct one now — "there is no doubt that it is the word of Allah brought by a noble messenger, Muhammad (peace be upon him)." What does it say? "Of an honoured messenger with Allah, it is the word brought by Gabriel," it says. "There is no doubt that it is the word of Allah brought by a noble messenger, Muhammad (peace be upon him)." Because Allah Almighty, into the heart of the Prophet (peace be upon him), by revelation, whichever verse, whichever surah He was going to give, he would recite that surah.

That is, He would engrave it into his heart by way of communication. And He says this verse after that. He says: you will never forget. "We will firmly place the revelation in your heart, and you will never forget." Well, here, if Allah, Allah Almighty, has set the revelation so firmly into the heart of the Prophet, and if it is the word of Allah, how did Gabriel bring that word here? Huh? Now they compare this verse with this:

When Allah Almighty revealed to the heart of the Prophet, Gabriel, in (?), on the Night of Power, at Sidrat al-Muntaha, when the Holy Quran was sent down, whichever surah, whichever verse had been recited, He would have him take it from there, and to the Prophet he would recite it. Look, he would recite it to the Prophet. And the Prophet says about Gabriel: he recited it very beautifully. I liked his recitation, he says. Otherwise Gabriel did not bring those verses. They are already in the Prophet's heart.

To confirm his heart, Allah Almighty would have Gabriel recite that verse too.

What do we say? "There is no doubt that it is the word of Allah brought by a noble messenger, Muhammad (peace be upon him)." To whom was the Quran sent down? To the Prophet. And in the verse it says this: "You did not expect that I would give you this Quran," it says. So it comes to the Prophet. The Prophet giving it to us is giving it to all humanity, because all our spirits were created indirectly from his spirit.

Just as, for the Ancient House, it speaks of those around it as close to it, in the verse, you know, "the centre of the houses," it says. The Ancient House. Those who can't understand this either say: where is the centre, they say. Whereas the centre is the Ancient House. Those near the Ancient House, those close. Those around it. That is, people are unaware of the verses. In this case they scatter the verses wrongly like this. This verse has been wrongly rendered from the beginning. They say: "It is the word brought by an honoured messenger with Allah, Gabriel." Everyone knows that our Lord is complete and perfect.

Our Lord is far above deficient attributes. Now in this verse they made Gabriel (peace be upon him) a messenger. Earlier, they also presented some of the verses as a god. As I also wrote in the footnotes of earlier verses, people who cannot tell light and spirit apart and do not seek the truth by using their minds, from one another taking what they learned like parrots to be knowledge, seeing themselves as superior in religion, have written translations of the Quran. Even if they hear the truth, in a state as if they had taken morphine, numbed and fallen asleep, they do not want to accept what is right.

Because they cannot bear it, and all their own knowledge comes to an end. Isn't that so, Ramazan? Is that right? What does the man in Kars do, the imam? What does he say? He says this is right, but we're finished, what will we do? He goes with what he generally knows. The witness is here. Yes.

Come over here, and go from there like this, don't mix it up. Yes.

Those who, instead of reaching the truth by reasoning, follow superstitions with the feelings of their nafs, those who take pleasure in it when it satisfies their nafs, in this way turn their backs on the truth. Here, when it says a noble messenger, it means the Prophet (peace be upon him) himself, who came as a mercy to the worlds. The correct verse: "There is no doubt that it is the word of Allah brought by a noble messenger, Muhammad (peace be upon him)." Otherwise Gabriel (peace be upon him) did not bring words to man. Who brought them? The Prophet brought them, didn't he? Have you seen an angel bring you a verse?

Or is there anything in any book saying an angel brought a verse? No. The Quran came to people, to the Prophet (peace be upon him), the mercy to the worlds, it came. (?) Gabriel, how? You call one who brings a word to this a noble (?) messenger.

Ömer Efendi: at Surah At-Takwir, verse 21, we stopped. Page 385. If Allah grants it, we'll start from here in the next lesson. Stay well. Be entrusted to Allah. Lillahi Ta'ala al-Fatiha.

(?) gone cold. No, we'll pray now. People will be leaving too. It's eight o'clock. Now, let's close this. It's closed. We came here, went in here, and (?). We pressed here, pressed here, now it closed by itself. Well, it didn't close in all this time. It has to close. Let's see if we pressed the right thing. We came here. We pressed this. When you press this too, it closes.

It's closed. Yes. Bismillahirrahmanirrahim.

I said finish and (?).