Talk of 2 August 2025

It's like that in Turkey too. Exactly like that. I mean Turkey, a beach that reaches all of Turkey. A beach? A beach? Really? A Christian? A Christian? What does it say, what does it say? What does it say there? Go to Germany, there's still the bakery (?). Yes.

Who is this? She says: Hodja, first of all, peace be upon you. I couldn't come to the broadcast on Saturday, she says. I'm very sorry. She couldn't come to the broadcast. Is there no lesson? she asks. There's Aycanur. Peace be upon you, sir. Jinn can move through our bloodstream. Angels, beings of light, also stand at our right and our left. Even if we don't see them, jinn and angels can see us. A person has private moments. Do jinn and angels also see us in these private states, a person feels a kind of shame about that, she says. A guest is asking this.

The jinn moving through people's bloodstream, knowing what passes through your heart and tempting you doesn't embarrass you, but this embarrasses you? They see you. We don't see them. Now, their not seeing us, our not seeing them, doesn't affect their seeing us. Now, for this question of yours there is a verse.

When you enter Paradise, it says, there are ghilman there whom no jinn has touched, it says, ghilman whom no jinn has looked at or touched. So the jinn go everywhere, they know every place. It knows, but it has no power over you. Like what? Look, let me tell you. These were created within frequencies. They pass through walls to the other side, too. They pass through every part of your whole body to the other side. It's a frequency, but it has no effect on you. For example, radio frequencies, the waves of this television, don't they pass through your body? If it were possible to put a television inside your belly, wouldn't that television pick up those frequencies and work there?

Therefore, since they have no power over a person, the jinn moving about all through your body should not be any harm or any reason to be ashamed. If it were as you think, I mean people, Allah Almighty would have exposed people to someone else, Allah forbid. These are not good things, not good in meaning. Of course, because you don't know these matters: frequencies pass through the human body, or pass through walls or somewhere else to the other side, and have no power over them, they don't perceive it. Like this. But when they take on a fixed shape and show themselves to the other side, they can be seen in some way.

What does it say? Peace be upon you, sir. Is this sentence a hadith, she asks: "People who look at you and are drawn to Islam; if not, examine your faith." May Allah be pleased with you, we kiss your hands. Oh, how nice. There can be no such hadith. A hadith corresponds to the verses. But there is a saying like this. Passing from tongue to tongue, from mouth to mouth, people have brought this saying into this shape. "Allah's servants who are close to Him, that is, His saintly servants, when people see them they remember Allah," it says. They remember Allah. They take this and, from tongue to tongue, from mouth to mouth, bring it into this shape and twist it.

In the past, I mean when I was a child, we would always say "Allah" when we saw bearded men, I mean Allah's fine servants, beloved servants. Now even the idolater grows a beard. And we see it, I mean, the people they follow as "stars" on television, some who act in Islamic films, with a beard. Fine, you are portraying the truth, but in his life afterwards he and his wife expose every part of themselves, stark naked, to people. Well, does that suit him? You come here and show off Islam, grow a beard, speak the truth, for money, for money. After that, go to the other side with your wife, billions, millions, in villas, in pools, exalt yourself, your nafs, and expose yourself to people and be the star of that place.

And people chase after this. No one knows Islam. No one knows Islam.

A Muslim person takes on the word of truth and does not become two-faced. Does not sell his honour, his dignity, his self-respect for money. So many billionaires, so many millionaires went bankrupt in the end. Or the children they left behind fell into need. I know people like that. They are very rich.

Therefore, even if all the goods and property of this world were yours, even if several more worlds were yours, if you wanted to give them to Allah Almighty as ransom to escape punishment in the hereafter, they would not be accepted from you. Yes.

There are probably no other questions here.

No. No other questions. Let's have a look. There's probably a question here.

Something came in with a refresh, probably. Yes, no. No other questions. To you the ones I've recently worked on, on the Quran, yes, some that they wrote as (?), verses that fall into contradiction with each other, I'll explain their correct renderings.

Let me open this here too. Like this. Now here I'll try to explain some omissions to you.

Until someone asks a question.

Surah Al Imran, in verse 10, it said something like this. Let's see what's here.

Let's bring up Surah Al Imran, verse 10.

Well.

Al Imran, the Surah. "Let it be known," it says. We'll read from here, Surah Al Imran, verse 10, from the Quran, page 50, page. "Let it be known that neither the wealth nor the children of those who disbelieve will bring them any benefit in the presence of Allah. They are the fuel of Hell," it says. What does it say here? Let me look at it again for you: "Let it be known that neither the wealth nor the children of those who disbelieve will bring them any benefit in the presence of Allah. They are the fuel of Hell." Here the wording is missing something: "will bring." Now I read it again: "will bring," "will not bring." Let's read the words once more, you'll understand better.

"Let it be known that neither the wealth nor the children of those who disbelieve will bring them any benefit in the presence of Allah." Now I read you the correct one. "Let it be known that neither the wealth nor the children of those who disbelieve will bring them any benefit in the presence of Allah.

They are the fuel of Hell."

Let's read verse 24 for you. This one has also gone astray (?).

Now let's go to verse twenty-four here.

Here too let's read verse twenty-four.

"This attitude of theirs" — now read the correct one in the book, we're reading what they wrote wrongly. "This attitude of theirs is a result of their saying, 'The Fire will touch us only for a numbered few days.' And the things they once invented have deceived them about their religion."

Let me read it once more, you'll understand better. "This attitude of theirs is a result of their saying, 'The Fire will touch us only for a numbered few days.' And the things they once invented have deceived them about their religion," it says.

About their religion.

Yet there is no religion other than "inne'd-dîne inda'llâhi'l-İslâm."

Though in the margin, a little before, it says "the things they once invented," "have deceived them about their religion."

They make up inventions in religion. But here the meaning is different. "The things they invented, about their religion." As if they have a religion and it deceived them about their religion. Now we read that part, look. "This attitude of theirs is a result of their saying, 'The Fire will touch us only for a numbered few days.' And the things they once invented have deceived them about what they took as a so-called religion." About what they took as a so-called religion. There is no such religion. And the religion has deceived them. Yes. I mean they have twisted and twisted it everywhere. They have always made Allah keep silent (?).

What does it say at the end? "Have deceived them about their religion," about their religion. They have no religion. A so-called religion. A religion they invented. Yes.

Look. Now verse fifty-five of Surah Al Imran. We are sorting these out for you here.

Allah had said: "O Jesus, I will cause you to die." So since Jesus came, they will follow him again, right? Those who follow him. There is no religion of Islam here.

"I will make them superior to the disbelievers, then your return will be to Me," it says. Whereas there it is: "those who follow you until the last Prophet comes." After that the religion of Islam came. "And after you, those who follow that Prophet," that is, those who follow the Prophet Muhammad (peace be upon him), I will place above the disbelievers until the Day of Judgment. "Then your return will be to Me. Then I will judge between you concerning what you differed about." The rest is correct.

Now verse 68 of Surah Al Imran. Well, let's come to here. What does it say? In verse 68: "The closest of people to Abraham are those who followed him in his time, and this Prophet, Muhammad (peace be upon him), and those who believe in him. Allah is the friend of the believers," it says. Yes, how nice. "The closest of people to Abraham are those who followed him in his time, and this Prophet, that is, Muhammad (peace be upon him), and those who believe in him. Allah is the friend of the believers," it says. Let me read you the subtleties here. "The closest of people to Abraham are those who followed him in his time, and those who follow this Prophet, Muhammad (peace be upon him), and believe in Allah."

They didn't write that part. "Those who believe in Allah." "Allah is the friend of the believers," it says. If "those who believe in Allah" isn't written here, many who followed him later changed their religion. And among them there are apostates too. Yes. "The closest of people to Abraham are those who followed him in his time." That is correct. "Those who follow this Prophet, Muhammad (peace be upon him), and believe in Allah. Allah is the friend of the believers." Here: "Muhammad (peace be upon him) and those who believe in him." "Those who believe in him. Allah is the friend of the believers." Here there are believers too, but: "those who follow him and believe in Allah." "Muhammad (peace be upon him) and those who believe in him."

Now there is one more subtlety here. Here, when it says "those who believe," it says "those who believe in Muhammad." Yet faith is in Allah.

Muhammad is His servant and His Messenger. It would do to say "those who believe in what he brought."

Yes. I mean it says "those who believe in Muhammad." This part, too, turns it into shirk. Here. And what did we say? Not "the Prophet," but "those who follow him and believe in Allah." Not Muhammad.

Muhammad, too, is a prophet because he believes in Allah. And he came as a mercy to the worlds. I mean there are very subtle words here.

We have all believed. Why? What is the meaning of faith? Eşhedü en lâ ilâhe illallah. Isn't it? There is no god but Allah. And eşhedü enne Muhammeden abdühû ve resûlüh. Muhammad is His servant and Messenger. We will believe in this, but if we believe only in Muhammad, we fall into shirk.

They have played with it very subtly. Very subtly. I'm pulling a hair out of butter like this.

Yes.

Look now. Let's come to verse 76.

What does it say here in seventy-six, let's look at it.

"No," it says. "The truth is not what they say. Whoever keeps his word and guards against evil, let him know that Allah loves those who guard themselves." What a beautiful saying, isn't it?

"The truth is not what they say. Whoever keeps his word and guards against evil, let him know that Allah loves those who guard themselves." What does it say here?

"No, the truth is not what they say. Whoever keeps his word, by saying the shahada, and guards against evil, let him know that Allah loves those who guard themselves."

It has to be within the shahada. There are disbelievers who keep their word too. Yes. He has spread this to everyone, to everyone. Whereas only those who keep their word and are Muslims, Allah loves them. Yes. I mean these, we sort them out like this. Let me see if there's anything else here; from Al Imran we have come as far as...

There is something in verse 94. Let's look at it. "Say: O People of the Book, why do you deny Allah's verses while Allah sees what you do?" it says.

Now: "Say: O People of the Book, Allah what you do..." Well, "invent," 94, the place I opened, it isn't here. "From now on, whoever invents a lie against Allah, they are the very wrongdoers," it says. What does it say? "From now on, whoever invents a lie against Allah, they are the very wrongdoers."

What do we say here? Verse 94, let's look here. Here it should read "if he keeps on inventing." If he keeps on inventing. Yes. "From now on, whoever keeps on inventing a lie against Allah, they are the very wrongdoers." What does it say here? "From now on, whoever invents a lie against Allah." They invent a lot. "Whoever says 'Allah says so' when Allah did not say it," "let him remember his place in Hell," or in the punishment, says Allah Almighty. And then, don't Muslims lie? Don't they say "Allah said so"? But in the end he regrets it, repents. And gives it up. Or he says, "That's how I had understood it."

If this continues, if he persists, what do we say? "From now on, whoever keeps on inventing a lie against Allah, they are the very wrongdoers." I mean the truth has come. I have told you the truth. If you say "Allah said so" when I did not say it, and you keep on doing it, it says. If you keep on. If you repent, that is an exception. For that there is punishment, there is reward. That is up to Allah then. If you keep on, it reminds you of your place in the punishment. Yes.

Now in verse one hundred twenty-four, one hundred twenty-eight there is a mistake. In Al Imran again. One hundred twenty-eight.

In 128, let's read this part, let's see what it says: "You have nothing to do in this matter. Either that they become Muslims and He accepts their repentance, or, if they persist in kufr, that He punishes them: for this Allah helped you at Badr. For they were wrongdoers," it says.

Now I read this part once more. "You have nothing to do in this matter," it says. "Either that they become Muslims and He accepts their repentance, or, if they persist in kufr, that He punishes them, for this Allah helped you at Badr. For they were wrongdoers," it says.

The correct version is like this: "You have nothing to do in this matter." Because people had already made a covenant with Allah Almighty before; their destinies were written. No one can change destiny. In this matter, I mean those who came against you and will fight you, you can't change that. "You have nothing in this matter.

Whether they become Muslims and He accepts their repentance, or, since those who persist in kufr will meet punishment, since those who oppose Him without heeding Allah's command will meet punishment, Allah helped you at Badr, for they were wrongdoers." This means: will meet punishment, because they will meet punishment. Because when they made the covenant, Allah Almighty knows they will depart as disbelievers. Disbelievers. He knows the one who will do good towards Allah. In this case they have ascribed attributes to Allah Almighty here, in this verse. Look what it says: "That they... and He accepts their repentance.

Or, if they persist in kufr, that He punishes them." "If they persist in kufr" — as if Allah doesn't know what will happen. "If they persist in kufr," if they persist in kufr, "that He punishes them, Allah helped you at Badr," it says. Whereas here: because they will meet punishment, that is, people who in the covenant they gave did not recognise Allah, did not carry out His command, were hostile to Islam; since Allah Almighty knows this, against those who will meet punishment, who will go that way, Allah helped you so that Islam would spread, it says. Here, Allah sent the religion (?) to protect people. So that they would not go to punishment.

So that His servants would not deny Allah and become people of Hell, Allah sent the prophets to His servants. To bring them out of darkness into light.

Yes.

There is verse one hundred thirty-two.

Here, there.

Now, "Obey Allah and His Messenger so that you may be brought to mercy," it says. Let's look here now.

132.

Now, here,

"Obey Allah and His Messenger so that you may be brought to mercy." What does this mean?

Isn't it correct? We will obey Allah and His Messenger, we will be brought to mercy.

Now in Surah Al-Fatiha too, in its last verse, what does it say? Look, in the last verse of Al-Fatiha, what does it say? "The path of those You have blessed, not of those who have gone astray, nor of those who earned wrath."

In the verse before, Allah Almighty says this: İyyâke na'büdü ve iyyâke neste'în. Only You are worshipped. With us it reads "Guide us to the straight path." Allah does not lead anyone onto the straight path. If He led individuals onto the straight path, Allah would lead all people onto the straight path with His mercy. Because the will is twofold: universal will and partial will. The universal will willed it and created people. He gave a part of His spirit from His essence and made the will twofold. Universal will, partial will. Whatever the partial will asked of Allah, He gave it that. So then this means: "Show us the straight path." Allah sends prophets and books to bring people out of darkness into light. This is "Show us the straight path." The same thing here.

In this verse too. When it says "Obey Allah and His Messenger so that you may be brought to mercy," it's as if someone will bring us to mercy. Whereas we will attain mercy by our own will. Here too: those who obey Allah and His Messenger attain mercy. Go ahead. Everything is in my own will. "I will record the atom's weight of good you do," He says. And "ve men ya'mel miskâle zerretin şerran yerah": "I will record the atom's weight of evil too," He says. Well, in that case who will take me to Allah? If He takes me, and I don't want to go, will He take me no matter what? Then if He took to Allah those who want to go, I became one of the people of Hell or of Paradise.

Words, one must pay great attention to words.

Yes. Do you understand? Kazım Efendi. I'm listening, Hodja. Yes. Now, in verse 140 there is a mistake, let's read that one too for you. This is written in green, the correct one was written here before, we corrected it. There were some omissions, we corrected them.

The green one had omissions too, we corrected it. Now what does it say? Well, let's read 140. "If you suffered a wound at Uhud, if you suffered one, then the people who are your enemy at Badr too suffered a similar wound. Those days, We rotate those days among people," it says. "We rotate those days among people, so that Allah may make known those who believe and take martyrs from among you. Allah does not love the wrongdoers."

We keep reading it and crossing from our faith to the other side.

Here they keep ascribing attributes to Allah.

Whereas: "If you suffered a wound at Uhud," for the people at Uhud, although they were winning, tasted defeat. Because the horsemen left their places, because the archers left their places. "Then the people who are your enemy at Badr too suffered a similar wound." Against such a large crowd Allah helped you with angels and you won. "Those days turn round among people," it says. "Those days turn round among people." People live these within their own destinies. Allah does not keep turning them within their destinies. He doesn't make this one strike that one, make this one fight that one, and turn them round like that.

That is, sir (?), "then the people who are your enemy at Badr too suffered a similar wound. Those days, We rotate those days among people," it says. Whereas: they turn round among people. Here too it's like that, we corrected this part. You can't correct it here in the book. Yes. These will all be corrected. I mean this will be the final translation, the final translation will be written. Or even if it isn't printed, this is the main record. This is the foundation of the Quran. Here it is saved from Zionism, from the words of Zionism. Yes.

Verse 32 of Surah An-Nisa, well, there is a mistake in Surah An-Nisa. We have come from Al Imran (?).

"Do not long with yearning for the things by which Allah has made some of you superior to others, which others have and you do not," it says. For example, "Do not long with yearning for the things by which Allah has made some of you superior to others, which others have and you do not. Men too have a share of what they earn. Women too have a share of what they earn. Ask Allah for His grace. Surely Allah knows everything."

Who will tell me?

Well. Let's come here.

Al Imran. Let's go here.

Two. Well.

This part, I will open this meaning for you.

"The things by which Allah has made some of you superior to others, which others have and you do not": I mean He says, I gave Süleyman a lot of money, I gave him a building, I gave him a car. Don't envy him and say "Why don't I have it too?" He says.

Once more, and you'll understand, look.

"Do not long with yearning for the things by which Allah has made some of you superior to others, which others have and you do not," it says. I mean, "Let me have it too, let me have a house too, the money He gave him, let me have it too." "Do not long for this with yearning," it says. But this is exactly where it's wrong.

We all think like this. How is it wrong, you ask. And "If Allah gave it to him, let Him give it to me too." Allah does not discriminate between His servants. Here they judge Allah as unjust. I mean. Now look at the correct one. Let me look for you.

"In the things that Allah has given you according to your destinies, in which you are superior to one another, that He gave according to your destinies," because a person asks what he will do in the world, how it will be; it doesn't go beyond his covenant. "That He gave according to your destinies, that Allah gave you according to your destiny, in the things in which you are superior to one another, do not long with yearning for what others have and you do not." The rest is correct. But this is exactly where it's wrong.

There he made a distinction, he went into it. He doesn't know what those destinies are. Now when we talk about destiny like this, "This man is a Qadari," they say. But I'm not explaining destiny the way you understand destiny. I talk about destiny: what is destiny like? It is your knowing what will happen a moment later. I don't know what will happen even a moment later. That is destiny. Only when you know the time you lived and how you lived it, you say, "I have lived my destiny." I mean you say, "I lived what I wished for in what was written for me." That is destiny. Knowing the past. But in the future, the real destiny: when he made the covenant with Allah Almighty, whatever he asked of Him, whatever you willed, according to your will Allah Almighty gives you traits, but the person does not even know when, where and how those wishes of his will appear.

Because he doesn't know the future, he doesn't know the unseen. He doesn't know what is in his destiny. But he has wished for it. That part is closed too. While he goes on his way in the dark, inside a closed box, Allah opens the way before him, and by receiving reward and sin according to his wishes and desires, according to the deeds and actions he has wanted, the person both proves himself and lives his destiny. That is destiny. We don't speak of destiny as something ahead, the way you understand it. I mean, "He will do this, he will do that."

You don't know what your destiny is. Nor do you know how your destiny was written.

Here, is there a question? Let's see. People like it. This one isn't asking questions anymore.

Yes.

Not this one. That one.

No. No questions. Let's refresh here. Let's see, are there any? There is. There's a question. Hodja, Al Imran 175, she says. Al Imran 175.

Verse 175 of Al Imran. "It is only Satan who frightens his own friends," it says. Correct. Allah Almighty says: For My servant who knows Me, Satan's temptation is for the ignorant. In this case Satan cannot frighten the servant who knows Allah, and can have no effect on him at all. Only those far from Allah fall for Satan's temptation and are Satan's friends. Satan steers him as he wishes. Yes. "So if you are believers, do not fear them, fear Me." How beautiful. If you are a believer, against Satan's frightening you, tempting you, taking you outside the verses and intoxicating you with himself and leading you into kufr, do not fear Satan, it says. Fear Me, it says, Me.

In a verse He also says: "If there is anyone to be feared, the one most to be feared, it is Me," He says. Of course. If there is anyone most to be feared, it is Him. If I go into the presence of Allah Almighty with the evils I did in the world and become one of the people of Hell, Allah forbid, and with a decree from between His two lips He pushes me into Hell, in that fire, if I don't fear Him, whom will I fear?

And after that He says this: "If there is anyone to be loved most, it is Me too," He says. So if your love for Allah grows, and you go to Him in that love, with that affection, He exalts you too. Indeed, Allah Almighty created man so that His essence would be known. Yes.

Bayramiye says: Peace be upon you, sir, with respect, sir, my question is Surah Al-Ma'idah, verses 72 and 75. If you could open them, page 119. May Allah be pleased with you, sir. All right. Page 119. Let's open it.

119. 72 and 75. Verse 72. "Those who say that Allah is certainly the Messiah, son of Mary, have disbelieved, I swear," it says. Now here, and in the other one it praises the Messiah, now, "those who say He is the Messiah." Whereas the Messiah said: "O Children of Israel, Allah, who is my Lord and your Lord, serve Allah. Know that whoever associates partners with Allah, Allah surely forbids Paradise to him. His place is the Fire, and for the wrongdoers there are no helpers." One meaning of Messiah: they put him in Allah's place, he is Allah. Now in 75 it says, "The Messiah, son of Mary, is only a messenger," a messenger.

"Many messengers passed away before him. His mother was a very truthful woman. Both of them used to eat food. Look how We make the proofs clear to them. Then look how they turn away from the truth," it says. Now, "The Messiah, son of Mary, is only a messenger," it says. That is, he is not a god, he is not the son of Allah, it says. Now look what it says about Messiah in the dictionary meaning, in the dictionary meaning. If we look here, let's see.

Now here let's do it like this.

"What does the name Messiah mean?" it says. "Messiah: Jesus the Messiah, or the anointed one." It means Jesus. The anointed one. I mean a second son of Allah. The anointed one. God.

"According to the Quran," it says, "the last prophet sent to the Children of Israel and at the same time the Messiah," it says. I mean in the sense of son of Allah. Messiah. "Jesus, in Christianity and in Islam, is referred to both as Jesus and as the Messiah," it says. Messiah: Allah's servant, a (?) human being, it means a (?). And in some places they put "son of Allah" instead, so that when it speaks that way... here in verse 75 it says this. In 75: "The Messiah son, the Messiah, son of Mary, is only a messenger," it says. I mean he is neither My son nor a god, He says. In fact in a verse He says this: "The creation of Jesus is like the creation of Adam," He says.

And look, if Adam was created from clay and He breathed into him of His spirit, if Adam is a human being, a being separate from Allah, the Messiah too was created in the same way earlier among the spirits; created from clay: the spirit entering the body by a second creation, being breathed into the mother's womb and turned (?). Just like Adam, Mary's body, created from clay, and the creation of Jesus in her body. Just like the creation of Adam. Our bodies, too, are created from clay. When We said "once," you returned to Us in your first form of creation, He says. What does this "first form of creation" mean?

Spirit, nafs and life are one. Our bodies are the same. Our bodies: in verse 14 of Surah Al-Mu'minun He says, "We created you with a second creation." In the mother's womb. Allah Almighty describes our forming and so on. Now in this case, those who don't know it this way: "in the first form of creation, you were children, you came as children." I mean you came weak in body. "In the first form of creation." The verse says, "We turn you back to the first form of creation," doesn't it? Weak, powerless, and in old age weak and powerless again. Whereas one verse supports another. When He says "We turn you back to the first form of creation," when He says "You returned to Us in your first form of creation," in another verse He says: In the first creation We created you as spirit, nafs and life. With a second creation We put you into the body.

After that body, after a certain time, once you had proved what kind of person you were, you died. You returned to Me in the first form of creation, with spirit, nafs and life, He says. Indeed, when they are called to account, the body, after giving its account, will taste death a second time before the spirit. Allah Almighty will say this to the spirit too: "You will not taste any pain of death other than the first pain of death." Because there is no bodily garment anymore. We will remain with spirit, nafs and life.

But people who don't know this make a pool at the gate of Paradise. And when they enter Paradise, the angels supposedly say to them, "You have come spotless." They don't know the meaning of "spotless" either. It's the spirit, nafs and life. It has given its account, been stripped of its sins, become one of the people of Paradise. When it is spotless, they go in sinless, spotless, sinless.

Allah Almighty uses the word "spotless" here: When you come to the House of Allah, He says, circle it seven times. When you walk between Safa and Marwa, He says, and pray two rak'ahs at the Station of Abraham, you are spotless as if born from your mother, He says. When you are born from your mother you are sinless, I mean. You are spotless. They can't grasp the meaning of this "spotless" either.

Because there is no knowledge in people. "In this verse He said this." He writes it according to his own mind. "In this verse He said that," he says. He writes it according to his own mind. Two verses contradict each other. And Zionism celebrates in this. In the hereafter, he himself has worked for hundreds of years. Look, between "they will say" and the word "said" there is a world of difference. One is "said," the other "they will say."

"Said," and he enters Hell. People haven't entered Hell yet, and Allah Almighty puts them into Hell. "In Hell they said this," it says. Look, at the start it says they will enter Hell. "They fell silent when they entered Hell," it says. "He says this," it says. "Says." "This is what they said," it says. "Said so." Whereas when they enter Hell, there, in return for that punishment, they will say this. They haven't entered there yet. I mean they've turned this place into a soup like this. With word games, with letter games, they've turned it into a soup.

And when we speak the truth about this, they call it "the foundation of the Quran." When you say "the foundation of the Quran," a person's tongue twists, twists, it twists with sorrow (?). This is not the foundation of the Quran.

Because there is slander against Allah. Allah's attribute of justice has been harmed. Allah has been made to speak incompletely. Allah's... they have translated the verses of the Quran to suit themselves, the way Zionism wants. Yes.

Yes. Bayramiye.

Where is its thing?

Bismillahirrahmanirrahim. Let's see, are there others? A guest says: Esselamü aleyküm ve rahmetullahi ve berekâtühü, I'm listening for the first time. May Allah, glorious is His majesty, be pleased with you, she says. May Allah be pleased with all of us.

Hodja, Surah An-Nisa, verse 17, she says. Let's explain it. Surah An-Nisa, verse 17. "The repentance that Allah will accept is only the repentance of those who do evil unknowingly and then repent soon after," it says. "Those are the ones whose repentance Allah accepts. Allah is All-Knowing, All-Wise."

Here there is an explanation. "Repentances made within their lifetime, before death comes upon them, before the soul reaches the throat, before the door of repentance closes, are accepted," we have said. This is the translation we wrote. Now, against the text here, we have put this addition underneath it.

"The repentance that Allah will accept is only the repentance of those who do evil unknowingly and then repent soon after." Well, someone who sinned and sinned and then later gave up his sin, won't Allah accept this repentance? It was not soon after. Months have passed, years have passed, a year has passed. There is no repentance that Allah Almighty will not accept. In Surah Al-Waqi'ah: "izâ belegati'l-hulkûm," when the soul reaches the throat, "ve entüm hîne izin tenzurûn," come on, turn it back, it says. "Ve nahnu akrabu ileyhi minküm ve lâkin lâ tubsırûn." All the relatives gather around him and wait for his soul to leave, it says.

Here: in Our power, are you nearer to him, or are We nearer? it says. Allah is face to face with every person, right in front of every person.

What kind of saying is that, Hodja? We've never heard such a thing. Ah, then let me say it to you the way you've heard it. Allah is present and watching everywhere. Yes. In this case Allah Almighty knows what is in our hearts (?).

These need to be corrected this way. There is no repentance that won't be accepted. Not "soon after." We skipped that part, we'll correct that too. We'll put that part even better (?). For example, here it says "the repentance Allah will accept": "only the repentance of those who act badly unknowingly and then repent soon after." Well now, he committed a sin unknowingly. Does Allah Almighty accept only that?

Well, let's say you or I ate something haram. I ate something haram. Well, for haram there is no forgiveness, I mean. You will definitely give its due to Allah Almighty. I mean He will take its thing from you. The rights of people. But let's say you became a servant whom Allah loves.

But I have a right too. You owe me something. When you go into the presence of Allah Almighty, (?) perhaps you attained a very high rank. I will give you the rank of intercession too.

I too have a right over you. Well now, is that all right? Look at this verse, look what it says in the verse. "Neither a stain nor sorrow will touch their faces," it says. Sorrow. What does Allah Almighty do then? The one who has a right came here, didn't he? "What right do you have? In this, this much." He says to you: "This much more, do you forgive your right?" Allah Almighty will remove the sorrow, remove the stain from his face, out of His love. Pardon? He's already overwhelmed. "All right," he says. "I accept, I forgive my right," he says. Now look, there is nothing that isn't accepted. If that person doesn't accept it in the world, perhaps there is nothing that won't be, and if he doesn't accept it, it just won't raise your rank, that's all.

Well, there is no repentance that Allah does not accept. You may say "Allah didn't accept my repentance" and be grieved. And in that grief Allah Almighty gives you a reward. He raises your rank. But if you have come that close to Allah in rank, and if, among people, whichever one you have a right over, or who has a right over you, if you know it, you go and give him his right, if you have risen to that rank. If you can't find that person, you go and give charity in his name to a charitable foundation.

And if you can't find that either, if you can't remember anything at all, and say "I have no right over anyone, no one is owed anything by me," when you set up such a foundation, you say "whoever is owed something by me, all their rights are here." You say "Allah, peace." It passes and is settled. The reward goes to all of them.

Isn't that so? It is. Stay well. Be entrusted to Allah. Billahi Teala. Al-Fatiha.

Amin, O Lord.