Talk of 21 December 2024

Guest let's see, what is it, guest? There are many here, Ali Şahin, Guest Ömer Sefa 382, Surah Al-Insan, verse 31, okay, it's right in front of me anyway The guest says: peace be upon you, Hodja, is real estate brokerage a religiously permissible job or not, the ones they rent — we read this last week, I think, didn't we? Everyone has a right. He too makes things easier for people, takes them around, chooses, this and that, he does. He too takes his due for the duty he fulfils, together with the other side in the bargaining he takes it. However much time a person spends for someone else, for the time he spent he must take what he is owed for it.

That is how it is. The Prophet (peace be upon him) says this as well. Do not have anyone do your work for you. You can't do your work yourself, you put someone in between. Well, of course he will take something for the service he did for you. Yes. He says: I witnessed two hodjas debating on the internet. The topic was mostly about Surah Ta-Ha, verse 5, he says. Surah Ta-Ha, verse 5.

Page 311 38 Surah Ta-Ha, 5 The Most Merciful made istiwa from the Throne. mostly while all the translations are the same, the meaning we gave in the verse was different from the others. I thought that if they read your translation they would stop arguing. Because the hodjas' efforts to make the hadiths fit the verse drove them deeper and deeper into a crisis. Hodja, why didn't you include this verse among the mistranslated verses? May Allah be pleased with you.

Now, in this verse: the Most Merciful made istiwa from the Throne. They had rendered this verse like this years ago.

They had rendered it as: He conquered the Throne. Did Allah Almighty create a Throne over which He had no say, no authority, which He could not make with His knowledge, as an enemy to His Essence, does the Throne have life and a soul, that it rose against Allah Almighty, and Allah then conquered it? That is the first meaning. The second meaning. Was the Throne created by someone else, so that Allah, by conquering the Throne, took it under His own rule? That is the second meaning. The third meaning, the true meaning: Allah, who created the heavens and the earth in six days, and what is between them in six days, surrounded what He created with the Throne of Allah.

That is, think of His creation as a building; He surrounded it with the walls of the building. This is called the Throne of Allah. So the true meaning is not that Allah conquered the Throne; since Allah Almighty created His creation to bow to His Essence, living and non-living, only humans and the jinn He created free in their own will. And He had them warned with Hell and given glad tidings of Paradise. He placed their will in their own hands. In that case, on the earth, in the sky there is no life. There is no life in the Throne of Allah. He surrounded it. Is there life in the walls around a building?

Allah Almighty created the heavens and the earth. He surrounded them with the Throne of Allah, that is, with this mass of air He created. He surrounded them. Why do we say a mass of air? Because in no way can any being other than Allah go in or out of it. Allah's walls, that is, the wall of the building He created. So in that case, did Allah conquer the Throne and take it under His rule? Allah, who brings everything into being from nothing, brings it into being from nothing. The Throne too, by building it around the building, that is, by building it with air. If you ask: how do you know?

Look, let me explain that place to you like this. This thing I call air is a layer of cloud. A layer of cloud. About that layer of cloud there is this verse.

Allah surrounded the Throne, and above the Throne the angels remember Allah.

I went up there and I saw. And I made dhikr with them above the Throne.

It's hard to believe, but I'm not telling you so that you believe. Like a layer of cloud, six or seven angels there were remembering Allah. With the name of Allah, after I saw it, I made dhikr myself too. I have a couplet: Come, O brothers, let us go and behold, let us see the endless mercy of the Truth. Let us circle around the Throne in rows, let us say Allah, Allah with every breath. (?) a couplet of mine. Yes. We tell what we have seen. And Allah Almighty's istiwa from the Throne, that is, being free of it, without any need of it; with the attribute al-Hayy, needing nothing from His creation, while all created beings need Allah — the equivalent of that verse is istiwa.

Yes. Yes, guest, guest, the situation is like this. At verse 31 of Surah Al-Insan is where it ended. Surah At-Takwir, Hodja. What? It ended at Surah At-Takwir. No, it says Surah Al-Insan. In this half-page in front of me Surah Al-Insan came up too. Because it opens wherever I close it. Surah At-Takwir? Surah At-Takwir? Let me have a look, let me look. Here Ömer Sefa says page 382, 382 that's the right page, I said it myself, 382. I also know what I said on that page, Surah Al-Insan; he says the same too, he always wrote it to me incomplete, this time he wrote it right. Now what are you saying? Below there's another message from Ömer: Surah An-Naba, Surah An-Naba. Have we passed these? There is Surah An-Nazi'at.

If we've passed these, let's open page 383. Surah At-Takwir, verse 7? 21. We've passed that too, verse 7. When the souls are joined with the bodies. Verse 21. I didn't explain this. Souls weren't embodied with — did I explain these last lesson? When the souls are joined with the bodies, it says. I explained it. Surah At-Takwir.

Look, Ömer's message is down here, Hodja. Fine, but now let's come here and see. 20. Surah At-Takwir. What did I say? When it enters its body it can make it speak in its favour. Surah At-Takwir, 19. Did I explain it then? It is the word brought by a messenger honoured with Allah, Gabriel, it says. I explained this, didn't I? Now let's come to 84. Did you say Surah At-Takwir, 21? 21. Then, before we start, let's drink, if they permit, of course, sir. Bismillah. He is a messenger obeyed and trusted there here He is obeyed there, a trusted messenger — when it says that, they have put a messenger in brackets here.

So since he passed judgement on the verse by his own reason, he says: a verse is not opened with my reason or your reason.

Your reason, but with your reason, if you add a word inside the verse, thinking it is outside or inside the verse, you can put that word in brackets. There is nothing wrong with that. But you cannot open the verse by your own reason. You cannot say: he is such a messenger. Now let's read Surah At-Takwir, look. Why? You cannot open this by your own reason. Surah At-Takwir.

Ah, here it is. It came right to death. Surah At-Takwir. When the sun is folded up and rolled away,

when the stars go dark and fall,

when the mountains are shaken and set in motion,

when the pregnant camels are let loose,

when the wild beasts are gathered together, when the seas are made to boil, when the souls are confronted with the bodies, when the girl buried alive is asked of the one who buried her, this — I'm continuing, so that you see who is speaking like this. Allah is saying this. Allah. This is not a messenger. It is Allah saying it. The word of Allah.

For what sin was she killed, when the books in which deeds are written are opened — who could say this other than Allah? Which messenger would say this?

When the sky is stripped away, when Hell is kindled fiercely, when Paradise is brought near, each person will know what he has brought, it says. Allah Almighty is telling us this, the situation. By the stars that turn back, that is, after the Day of Judgement breaks, again returning to the one who closes, flowing by the planets that hide away, it flowed away, it is over now.

By the night when it begins to darken. He swears by His own Essence, His Essence. By the morning when it begins to dawn, it is the word brought by a messenger honoured with Allah, Gabriel, it says. I've already written it here in red. Now I'm reading the correct one. There is no doubt: a noble messenger, Muhammad (peace be upon him), it is the word of Allah that he brought. The Quran came down by revelation. The Owner of the Throne is the possessor of great power, it says. Who is this? The Owner of the Throne. Now it is giving verse 21. Is it giving 31? No. Where was that?

Verse thirty-one. We left off at (?). Not this one. We are reading here. It says verse twenty-one. He is the one obeyed and trusted, it says. Now what does the verse before it say? The Owner of the Throne is the possessor of great power.

He is the one obeyed and trusted, it says. The one obeyed and trusted. He has written here: He is a messenger obeyed and trusted there, it says. Oh Allah. What an astonishing thing. This much. This is nothing other than a Jew or an enemy of Islam twisting the verses in rendering them. A person who writes a Quran cannot twist Allah's word this mindlessly. This is a verse rendered on purpose. Yes. Because these people do not know Allah. After Allah they believe in Jesus. And when dying they die saying "father". They croak.

Yes. According to our religion, a Muslim dies. Of a Muslim they say "he died". Of a non-Muslim they say "he croaked". Because since he left as a non-Muslim, he is bound for Hell. Bound for Hell forever.

And verse 22: your companion Muhammad is not mad. Now is the trusted messenger saying this?

Who is that trusted messenger? Gabriel. Come on, Gabriel was created from light. Is Allah saying this? Did he become Allah, is he the one saying this? Allah forbid. Yes.

By saying Gabriel in brackets in this verse, the meaning of the verse has been wiped out. By the flow of the verse, the one obeyed and trusted there means Allah. I read it. We read it according to the flow of the verse. We have all learned who it is, we know it anyway. A person of sound mind, a person with reason, if he goes outside this, his reason must be doubted. Or his faith must be doubted.

Because by the flow of the verse, in the verse before: the Owner of the Throne is the possessor of great power. According to that verse, the word "there" means the Owner of the Throne. It is not Gabriel, we have said. What more can we say?

Yes.

23. they have mistranslated this verse too.

It says: by Allah, he saw him, Gabriel, on the clear horizon. These people are unaware even of the Mi'raj. The Prophet (peace be upon him) ascended in the Mi'raj to where time and space end; Allah Almighty receiving the Prophet — even that Gabriel who came up to Sidrat al-Muntaha and said: if I go one ant's length further I will burn, they bring up Gabriel, they take him up to the thing. They have him meet the Prophet on the high horizon as Allah, Gabriel. And shamelessly they put "Gabriel" in brackets here. Come on, fear Allah. Gabriel himself says: if I went one ant's length further I would burn.

How does he go there? He goes with the Buraq, the Buraq. Then the Rafraf comes under him and he goes.

He goes to Sidrat al-Muntaha together with Gabriel.

Here it goes and says: he saw him on the clear horizon. That is, what it calls the high horizon is with the sky, that is, where time and space exist, and where time and space end. Allah Almighty is again outside time and space.

He speaks with the Prophet (peace be upon him) by way of communication.

The correct one: by Allah, this time I open the brackets, he saw him, Allah, on the high horizon. This verse is also a mistranslated verse. Here again they have made Gabriel into a god. And they say: by Allah, he saw him, Gabriel, on the clear horizon. This verse describes the Mi'raj. Gabriel (peace be upon him) comes, together with the Prophet (peace be upon him), as far as Sidrat al-Muntaha. Here he says: if I go one ant's length further I will burn. Then the Rafraf comes to the Prophet (peace be upon him). With it he goes to the Throne of Allah and to the last point of the Throne of Allah. That is, the place where time and space end, and a place where there is no time and space.

We call this the high horizon. We all know the meaning of horizon. When we look ahead, we call the place where earth and sky seem to meet the horizon. The high horizon, however, is the seven heavens and, at the farthest corner of the Throne of Allah surrounding these seven layers, where time and space end and where time and space do not exist is called the high horizon. The Prophet (peace be upon him) sees our Lord and they talk. Gabriel the trustworthy, who listens to these talks and is a witness at Sidrat al-Muntaha, says Eşhedü en la ilahe illallah ve eşhedü enne Muhammeden abdühü ve resulühü, and the Prophet (peace be upon him) — he confirms that our Lord has no equal.

That is the meaning of the Tahiyyat anyway.

With these verses they put Gabriel in the place of a god. In some verses they say a noble messenger. Here too, putting Gabriel (peace be upon him) in the place of a god, by saying: by Allah, he saw him, Gabriel, on the clear horizon, they put Gabriel (peace be upon him) in the place of a god, that is what they do. Such people, just as they know nothing of the Mi'raj, have written Quran translations without knowing the verses either. In that case, think, in that case think whose hands Islam has been left in and what state it has come to. Whose hands Islam has been left in.

We have come to Surah Al-A'la.

We will make you read the Quran. After the Quran came down, that is, the Quran, in the heart of the Prophet (peace be upon him) placing it, We will settle it firmly, and you will never forget, it says. Is that it, let's see? Except what Allah wills. Allah (?) that. Except. You will never forget, it says. This verse. You will never forget. We will make you read the Quran. Except the one who asks of Allah, you will not forget. Except the one who asks of Allah. Now why "except the one who asks of Allah"? Allah Almighty sent His verses down to earth. What did He say? We sent down the Quran. And We are its guardian until the Day of Judgement.

Not a single letter of it can be altered or destroyed. Tahrifat is altering. Tahribat is destroying. In that case, "except the one who asks of Allah", for Allah Almighty has spread His hafizes of the Word across the earth. His hafizes of the Word. If there is ever a change in the verses, they come together. Is this right? Or is their own word right? That is, is what they memorised right? They see that they have all memorised it the same. They see that that part is wrong and correct it. That is why no one can change a single letter of it. The mistranslated place in this verse is here: "except what He wills"; the correct one: "except the one who asks of Allah".

Our Lord has no willing over people in the life of this world. When people made the covenant with our Lord at Qalu Bala, man asked of our Lord what he wished, and man's own wish became his destiny.

The reason it is so is that man will be called to account for his own will. If our Lord interfered with what people want by their will, people would attribute the sins they lived, the sins they committed, to our Lord. For this reason, when Allah with His justice gives His judgement among people, no one will be able to blame our Lord or say: I committed these sins because You willed it. In that case, the correct rendering of the verse is: except the one who asks of Allah. And these people constantly recite the Quran by heart. By heart. Don't they get confused? They do. Then they look at the verse.

Then they remember. For example, we have verses in our memory. Sometimes we get mixed up in verses we know. Above all, for example, Surah Ya-Sin. We recite from memory. But at some point something comes to mind and we get mixed up. I open it at once. You remember where you were reading anyway, you read on and move past.

Yes. If a person keeps repeating the Quran so as not to forget it, he will not forget. But if a person neglects it, saying "I know it", of course he will forget. Is it our Lord who forgets this Quran? He made him forget. The one who forgets the Quran. He forgot it himself. You know how it says: you will never forget, what We chose you will never forget, what We willed. Well, if you don't read, did He not make you read, so you forgot the Quran? Whoever wishes will never forget this Quran. Whoever wishes asks Allah for help. He keeps reading the Quran.

Rendering the verses in a way that blames our Lord has become people's focal point.

Our lesson is ending too, little is left. The Quran is ending anyway. Well, the Quran isn't ending, but we are finishing off the mistakes. Surah Al-Qadr, verse 4. On that night, by their Lord's permission, the angels and the Spirit. Again it says Gabriel; come on, they don't know what the Spirit is. Right. Why do I say right? These people have memorised like parrots. They repeat what they memorised. They don't want to use their reason and learn the truth. For the Spirit it says Gabriel. For the Spirit it says the Quran. For the Spirit it says Jesus.

Come on, the Spirit: Allah Almighty, there is the All-Spirit (küllü ruh). And what does it say of the Spirit? The All-Spirit. My beloved, they ask you about the spirits. Say: it is a command of my Lord. You have been given only a little knowledge about it. Now in that case, if you call the Spirit Gabriel, the knowledge about Gabriel is not little. What knowledge is there? Gabriel was created from light. He is one of the four great angels. At Sidrat al-Muntaha, what is read in the Quran, which Allah Almighty, to the Prophet's heart, revealed — Gabriel (peace be upon him) comes to Sidrat al-Muntaha on the Night of Qadr.

By the command of Allah Almighty, from there, whichever verses of whichever surah Allah Almighty revealed to the heart of the Prophet (peace be upon him), he takes them from there. He would recite them to the Prophet (peace be upon him). So that his heart would be at ease. Allah Almighty would assign Gabriel (peace be upon him). And the Prophet (peace be upon him) says: I loved Gabriel's recitation very much.

Now Gabriel is a messenger in between.

That is, a messenger who came and went to the Prophet.

This one too, (?). When the Prophet's tooth was broken, Allah Almighty says to Gabriel (peace be upon him): quickly, He says, reach My Beloved, if the blood flowing from his tooth drips on the ground, I will destroy that land, He says. I, he says, rushed there somehow, I put my hand over his mouth, he says. I struggled a lot there, he says.

Haven't you heard this either? You may not have heard it. Hüseyin Mazhar, study the verses. Well, you are writing a Quran. Your duty is to study. To study the verses.

Without studying the verses, without knowing what is what: oh, Ahmet said this, write that. Oh, Mehmet said this, write that. Come on, if you write what others wrote, these have already been written. You didn't write this, it was already written before. And you add things according to your own head.

Be a source, a source. Be a scholar, a scholar. Let your heart overflow. Have inspiration. Let your horizon open. Reach a state where what comes from your Lord (?), so that you may write the translation of the verses.

In this verse, the part placed unknowingly is: the angels and the Spirit. Gabriel. The correct one: the Spirit and the angels.

On that night, by their Lord's permission, the angels and the Spirit, Gabriel, descend for every matter and remain. To the world. In the verse about the Night of Qadr. Whereas on that night the Spirit and the angels, by their Lord's permission, descend for every matter and remain. Now here the superstitious ones will ask me a question, they will ask. They should ask. Let me remind them. Because it is superstition, they ask this question inwardly.

Can Allah be seen? Can Allah be in the world? Are you denying the verse? Allah cannot be seen. Come on, if you take Allah's verse as superstition, you ask this question like this. Look what it says here.

Sir, 205

That verse, find it, would you. Perceives (?), sees, cannot perceive. That's Surah Al-An'am, I think, isn't it? 102, 103. Yes. Here. Look. Surah Al-An'am, verse 103. Now I'm writing what (?) wrote. I'm reading. Eyes cannot see Him. Yet He sees the eyes. He is the one who knows things very well, aware of everything, He is. Now let this part wait.

(?) — did the eyes not see Him? Did I make my covenant with Allah with an eye that did not see? How well Ali puts it. I am his grandson. I do not worship an Allah I do not see, he says. Well, in the realm of Lahut, when He said "your Lord", was Allah in a place where He was not seen when He said "your Lord"?

You see Allah in the world, but you cannot perceive Him. The moment you perceive, you cannot see. That is the meaning of the verse.

What does it say? Look here now.

Lâ tüdrikühü'l-ebsâr: eyes cannot see Him; la: not, cannot see. Ve hüve yüdrikü'l-ebsâr: He sees all eyes. Ve hüve'l-latîfü'l-habîr: He is aware of everything. Now, the eyes [cannot] encompass Him; here indeed lâ tüdrikühü'l-ebsâr, eyes cannot see Him. That is, they see, but cannot encompass and perceive Him. We call this "cannot see". He is not seen. In this world He is not seen. How is He not seen? He is seen, but you cannot perceive. Otherwise you would not leave this world without a head.

Now there are some secrets I don't want to tell.

Allah is seen in this world, but we do not notice. Even if we notice, we cannot see. He has gone. Moses saw Him in the form of fire. Not in the form of the Essence. The Prophet (peace be upon him) saw Him in the form of the Essence. He saw with the eyes in his head.

Not in the world, though, on the high horizon. Within the world we cannot see Allah Almighty with our eyes and perceive Him.

Even when we see Him, we cannot perceive. He is seen, we cannot perceive. When we perceive, we cannot see. Now you could ask me a question: Hodja, you explain this much, have you ever experienced such a state? Of a few states, I will tell one. In my dream I see the House of Allah, the House of Allah has a window, there are two people inside. And I say, this can only be: one is Allah, one is the Prophet. Who else could it be, I say like this. Allah Almighty says to me from the window: come. Come, He calls. I'm still on duty. Maybe you already know that from before. I applied; after a lot of commotion — I won't tell that.

I went; I'm sitting in the Ottoman muezzin's place, there are two workers who came from Riyadh, and to them I'm talking about our Lord out of love like this. Right in the middle of that talk of love, the Prophet — I recognise him, the one behind; I wondered afterwards whether it was him.

About 65, 60 to 65 years old, with a beard, he said to me: welcome, welcome, you've just arrived, haven't you? There, who would say welcome to whom?

After he left I came to my senses: the one who called was Allah, the one who said welcome was Allah, and the one behind was the Prophet; he steps on the places He stepped on, going off like this; when I came to my senses, gone. That's it: when you perceive, you cannot see, you cannot see. That's one of them. Yes. In this verse, the part placed unknowingly is: the angels and the Spirit. Gabriel. The correct one: the Spirit and the angels. The verses of the Quran are explicit and clearly plain. When people who do not know the meaning of the Spirit explain the verses of the Quran, those who render them so inconsistently, setting the verses against each other, at the same time, since they render the verses by attributing qualities to our Lord, have rendered them by impairing His justice.

We do not talk about the spirits. Because our Lord says in the verse: you, you have been given only a little knowledge about it. He says. This little knowledge — for those who use their reason, that the Spirit is our Lord, that the All-Spirit is Allah Almighty, although in many verses clearly and plainly our Lord makes it known, those who stubbornly and insistently put Gabriel in place of the Spirit, who present him in the Mi'raj, on the high horizon, as our Lord, and the Prophet (peace be upon him), the Prophet — taking him to his side and having them talk, who have him cover Sidrat al-Muntaha — using their reason, they do not say: Gabriel (peace be upon him) is among the greatest of the angels.

He was created from light. As far as Sidrat al-Muntaha, the Prophet (peace be upon him) he accompanied. Then, when he came to a certain point at Sidrat al-Muntaha, the verses where he said: from here one ant's length further and I will burn — throw those aside. Don't you think at all here? It says: there covered Sidrat al-Muntaha what covered it. It isn't written here, but I'm adding this. How could an angel cover the Sidra? He drew near, to the distance of two bow-lengths. Why? Allah Almighty, who is outside time and space, within time and space revealed. It says: Allah revealed to His servant what He revealed.

Did Gabriel go outside, outside time and space, and give the revelation? Come on, what (?) is this? Astonishing.

Display our Lord with deficient attributes. Those who render it sincerely without knowing are sinners. That is, those who render these verses sincerely without knowing are sinners. As for those who render them deliberately, since deeds depend on intentions, in the (?) of the hereafter how will they give account? If they render them deliberately.

We have come to verse 6 of Surah Al-Adiyat.

People are very ungrateful to their Lord, it says.

Whereas some people, to their Lord, are very ungrateful. Now what is the difference? "Some", you say.

Well, if you cannot know the verses, this seems trivial to you. When it says people are very ungrateful to their Lord, it denies this verse. Allah creates what He creates complete and sound.

You cannot find a deficiency in what Allah Almighty creates.

Man, whose will is in his hands, rebels against Allah by his own will, is ungrateful. Are all of them ungrateful?

Those who submit to Allah like Abraham (peace be upon him), those who, free of all deficient attributes regarding Allah, bring themselves to the state of la mevcude illallah,

those who count themselves as nothing and surrender their soul to their Lord as well —

those who cannot live that realm cannot know this. In between there is the world. The world: some people, to their Lord, are very ungrateful. The incompletely rendered place in this verse is here: Very ungrateful to their Lord. The correct one: some are very ungrateful to their Lord. When, including all people, it is said: people, to their Lord, are very ungrateful — then our Lord could not create a proper human being, and because He could not create His creation completely, people are very ungrateful; so they put the blame on people, that is what they do. Indeed. If I'm ungrateful, You created me that way.

Had You created me properly, I would not be ungrateful to You.

Such carelessly written texts ascribe attributes to our Lord. The correct form of this verse: some people are very ungrateful to their Lord. Because our Lord gave man from His Spirit. He left man free in his own will. In that case, when He said "I am your Lord", people by their own will into three groups split. Surah Al-Waqi'a, 7. The verse: ve küntüm ezvâcen selâseh. All pairs, descending from one another, are three classes. So it says. When people were addressed by our Lord at Qalu Bala, they split into three classes: those of the right, Muslims; those of the left, non-Muslims; and the class of the muqarrabin. These are the saints, martyrs, witnesses, prophets.

Did these become ungrateful too?

In that case, the correct rendering of the verse: some people, to their Lord, are very ungrateful. Yes.

We have come to the last mistranslated verse, and we finish this here anyway. There are many mistranslated ones, but we wrote this many. Actually, sitting down with those who know the grammar of this Arabic, writing a new Quran is a must. A must. Writing a new Quran. Otherwise: we are writing a Quran, we translated it into German. We are writing a Quran for the English. When someone says "we are writing a Quran anew", my heart burns, my heart. Blessed one. You write it with the same mistakes. You are not writing a Quran. You are tearing the Quran apart.

Indeed people are in loss, it says.

By the Asr, I swear, it says. He swears by the Asr too. And swearing by the Asr, He swears by His own Essence. How does He swear by His Essence? There is One who created the age too. The turning of the world, who sets the months, the stars, the days, hours, minutes, and the years, Allah, who created the ages. Who brings into being from nothing. In every age He creates a Qutb al-A'zam. An oath by the Qutb al-A'zam is an oath by Allah. Because in him there is the manifestation of his Lord.

Here too: some people are indeed in loss. The incompletely rendered place in this verse is here: People are indeed in loss. The correct one: some people are indeed in loss. Since they mistranslated the verse just above and made the same mistake in Surah Al-Asr too, we put the footnote of the mistranslated Al-Adiyat verse here again, he has written. The text on Surah Al-Adiyat I read a moment ago — shall we read it, or shall we close it? Let's read it. There is time. It's the last verse anyway. When, including all people, it is said: people are very ungrateful to their Lord, then our Lord could not create a proper human being, and because He could not create His creation completely, people are very ungrateful; so they put the blame on people.

Yes.

Let's open this part up a bit. The text has got thin. Yes. Such carelessly written texts ascribe attributes to our Lord. The correct form of this verse: some people are very ungrateful to their Lord. Because our Lord gave man from His Spirit. He left man free in his own will. In that case, when He said "I am your Lord", people by their own will into three groups split. Surah Al-Waqi'a, 7. In the verse: ve küntüm ezvâcen selâseh — all pairs, the generations descending from one another, are three classes, it says. When people were addressed by our Lord at Qalu Bala, into three classes they split. Those of the right, Muslims.

What does it say? Ve ashâbü'l-meymeneti mâ ashâbü'l-meymeneh. Those of the right, glad tidings to you. Ve ashâbü'l-meş'emeti mâ ashâbü'l-meş'emeh. O those of the left, woe to you. Ve's-sâbikûne's-sâbikûn mukarrabûn fî cennâti'n-naîm. A third group: the group of the sabiqun. Saints, prophets, martyrs, the group of witnesses. Now: Allah could not create a single upright human being? If there were a human being whom Allah could not create upright at all, Allah would be ascribed deficient attributes. Not only man, look. All living beings He created in the universe, for the duty they will perform, have been created complete and without deficiency.

No living being, about the duty it will perform, to Allah Almighty will be able to complain: You created me in this state, I struggled with the duty I had to do. This is not possible. For you to be able to say this like this, you must be acquainted with the secret of the secret. You must know this place. So that you would not render these verses this way. And the class of the muqarrabin. These are the saints, martyrs, witnesses, prophets. Did these become ungrateful too? In that case, the correct rendering of the verse: some people are very ungrateful to their Lord.

The footnotes of the more than 504 mistranslated verses we wrote we have now finished here. In our next lessons, ask questions here. Let us answer those questions for you with verses. Yes.

Stay well. May Allah keep you. Our lesson isn't over yet.

We can leave our place open. We can leave our site open. If anything comes to your mind, you can ask within 3 to 5 minutes. You can ask your question. If you don't ask your question within 3 to 5 minutes, we'll close our site this evening. Yes.

Is anyone there asking a question? Hodja, I had asked a question there, though. I had asked a question here. Let's see. Let's close this here first. Then we'll look at yours. Look how nicely it closes now. How nicely it closes once it gets the money.

Yes.

Here are the guest's questions. It has landed here with us, look. I'm looking for the thing from there. Yes. Ah, it did the thing because of that. It's starting again. This closed, didn't it? Why did this close? This fell on the floor; I said, why did it do that? So it was on the close button; when it did the thing, it closed it, it fell on the floor. This came back, and this fell from on top of it onto the floor.

Yes, it closes, it opens again.

We have opened our site again.

Ömer Sefa says. It ends with Ömer Sefa. There is something below. Süleyman, it says. Okay.

(?) we left off here. Okay. Peace be upon you, Hodja. On the Day of Reckoning, Allah covers some of His servants, their sins. It is right. Is it right? I kiss your hands, he says. If Allah Almighty covers the sins of some of His servants, He would be ascribed deficient attributes. Let Him cover the others too, then. Allah, all His servants — and according to the verse ve men ya'mel miskâle zerratin hayran yerah ve men ya'mel miskâle zerratin şerran yerah, He will call them all to account. However, Allah Almighty, the sins of His servants, if no one else has a right over him, no one has a right over that person, if only for the sins he committed against Allah Almighty he is answerable to our Lord, and if he also departed upon the fitra of Islam, He, abundant in mercy, forgives.

That is for Him to know. Everyone? According to the offence he committed. He is the Judge of judges. E leysallâhu bi-ahkemi'l-hâkimîn. In that case, if we, in His place, say He covers many of His servants' sins, we would be ascribing deficient attributes to Allah. The decision belongs to Allah. Yes. Is he mixing up "faults" too? Does Allah cover faults, he says, or does He cover sins? Are the two the same thing, they ask. Covering faults is one thing, covering sins is another. Is it "fault" he says? They say fault, I mean. Does He cover faults, they ask. If shameful things are sins — look. If shameful things are sins,

He doesn't cover this. He writes it as a sin. A sin is a sin. For example, what is a fault?

Without my knowing, my trousers slipped down. (?), it was seen. I committed a fault. I covered up at once. Well, this is a fault. There is no sin here. It fell down involuntarily. For example, trousers have zips at the front. You forget. It stays open. Someone sees that this one hasn't covered it. Well, it's shameful. Why didn't he cover it? Now, is this a sin? He has no idea. This is up to Allah. A fault. If he does it deliberately, it is a sin. Look. Deliberately. If he doesn't know, it is a fault for him too. That person says: he committed a fault. But the person has no idea. Since deeds depend on intention, this counts as a fault for him.

He says it was written down as a sin for him. Deeds depend on intention. He has no idea. He has no sin in any of it.

This time this person committed a fault.

That is, this is up to Allah's decree. Deeds depend on intention. But if it is a sin, it is, within the Sharia rulings of our Lord, the deeds of those who do not want them. Now, since there is no other question, we're closing our thing. Sir, we're closing our site.

Sir, here we hit something, the thing went it went to the close button no from here let's close it, yes again let's restart it, let it start again, let's start from here with the thing, finish, and start from the exit so that it comes out nicely then. Then tell the imam, everyone should get ready for prayer. Because we're going. Time is passing. We've stayed here quite a while today.

Yes, it came. There's a question here, I think. Someone has asked. What does it say? Peace be upon you, sir. Once I heard something like this: since Jesus (peace be upon him) will come as a Muslim in the time of the Mahdi, as regards the Mahdi's rank, even though he is a prophet, he will be behind him, I heard. If this is true, all prophets are on Islam anyway, I thought. In that case, by Jesus (peace be upon him) coming as a Muslim, what is meant: as completed with the Prophet, the final form of Islam, in the religion we call the religion of Islam, his coming as a member of it — what they call his coming as a Muslim, which I mentioned at the very start, that is how I understood it.

Could you explain? Let me put it briefly. The Mahdi is the Prophet (peace be upon him). Tasting death a second time in the world. In the hereafter his body will not be called to account again, because in verse 2 of Surah Al-Fath, when He says: I have forgiven your past and future sins, in the hereafter He will not raise his body and make him a witness against himself again. It is the Prophet himself. Since all prophets came upon the fitra of Islam, the Mahdi too will come upon the fitra of Islam, and since prophethood ended with the Seal of the Prophets, as his community he will come. His community.

What? They too, after the Prophet, a second time in the world with the Mahdi, tasting death, will pass on to the hereafter. The Prophet, however, was raised to life; until the Day of Judgement he will remain among his community. Because He says: I made you alive. Yes. For the sake of Allah Almighty, Al-Fatiha.