Talk of 20 September 2025

It's going very slowly.

I brought this. Okay. Peace be upon you. Good evening.

It's a bit weak.

Sir, our lesson is over here.

We did that thing there, didn't we? Okay. No questions. No questions. Do you have any questions? No, Hodja, none showing. If there are no questions, I will have myself asked questions for you, and from the very deepest.

Look, it asked me many questions. Now, the expressions of willing in the basic Quran verses, "Allah willed." You always explain them with human will. Accordingly, the most basic theological difference, is it the understanding of destiny or the emphasis on divine justice, briefly, which is your main correcting aim, which theological error or result, it says. What a nice question, look. Do you see?

In the Quran they gave the expression of willing in the verses to Allah, you see.

Now, if Allah Almighty had had a willing over people, according to Surah Al-A'raf, verse 172, why would He say, I shall make a covenant with those who will come from the offspring of the children of Adam?

This is the first case. Second, when He said "I am your Lord," why there, in the realm of Lahut, were we divided into three groups: those of the right, those of the left and the class of the Muqarrabin? Third, everyone will be called to account for what they did.

According to the verse, why would Allah say this?

Then wouldn't Allah Almighty be given attributes? Both He has willing over me, and He also says will (?) to me, gives me of His will, a partial will from His spirit, and with your will or with the will of people, Allah Almighty writes the wish and desire of the will that wants Him to use His will as destiny for them. Surah Al-A'raf, verse 172. I'm not saying it. Allah is saying it. In that case let the person want what they want. And Allah Almighty gives it to them. Then let the person commit a crime. "Allah willed. Allah willed." "He left him in error. Allah willed." "He punished him." "Allah willed. He sealed his heart." Can Allah be like that?

It will contradict the verses. (?) If Allah, in this way, Allah's willing were to be over people, as I counted just now, why did He make a covenant with us? Why did He give us partial free will? Why did He set out to make a covenant with us? Why, when I said "I am your Lord," did He divide into three groups, if Allah's willing were over man? According to Surah Ta-Ha, verse 134, "If We had destroyed you with a punishment before the Quran," had destroyed you; that is, before sending you to the world, we first made a covenant with you. You are for Paradise, you are for Paradise too. Sir, if we had come (?), you would have said this: "If only You had sent us prophets and books." "So that we had not fallen into this disgrace (?) below." Now in this case Allah is just.

Allah says something once. And His words always confirm each other. In this case Allah has willed over man once. He intended, He created. After that He left people free in their own will. For this reason man will wish, and Allah Almighty will give man what he wished. Surah Al-A'raf, verse 172. Then, since we saw Allah Almighty there, people already say Allah can't be seen, like a light and so on. I do not worship an Allah I have not seen. Hazrat Ali says this too, and I say it too. The Prophet also says: I catch the scent of my Lord from the lands of Yemen. We do not worship an Allah we have not seen, but He sent us to an unseen world: believe in the unseen, He said.

In this case I am telling you the truth. Allah gave man a part of His essence and left man free in his own will. Whatever he wished, what He gave man, the deeds man did with his own wish, you cannot load their burden or sin onto Allah and say Allah did it this way. Then a person goes to Paradise and to Hell by his own wish. Why does He say: We showed you two paths. One the path of Paradise, one the path of Hell. So if Allah Almighty's willing is over me, why, sir, does He show me two paths? And since Allah Almighty is just, why does He discriminate among His servants? If the willing is Allah's, if Allah willed it.

So this contradicts many verses. This is the first problem. Now what will you say to this? After this is done I will move on to your second question.

This is the answer to the first question. After this is done I will move on to your second question.

Will you respond to the first question you asked? Did you understand? Did you not understand? Tell me that. Did you understand the answer to the first question you asked, or not? If you understood, I'll move on to your second question. You yourself will tell me to move on to my second question.

"You explained it very well, and I understood, alhamdulillah. Now with peace of mind you can move on to the second question, inshallah," it says. Okay, now I'll move on to its second question. Methodology: when determining the wrong interpretation of a verse, which measures do you use? Essence, the wording, the original, context, munasabat, coherence between verses, the claim of the Preserved Tablet, Arabic grammar, history of narration and so on; and which is the most reliable criterion? Here, in explaining these, Surah Al-A'raf, verse 172. Because there we made the covenant. And whether we knew Allah or not, there we had our covenant with Him, our destiny written.

In this case, verses are explained so that verses are confirmed together with verses. That is one. At the same time, for people who have risen to certain spiritual realms, by Allah their kashf (unveiling) is open. With this openness of unveiling, Allah Almighty also shows them the meanings of the verses the meanings of the verses. In the verse He says this: To whomever We give knowledge, We give wisdom. What is wisdom? Being able to understand the meaning of a verse well, being able to grasp the core meaning of that verse. Because they could not grasp the core meaning of the Quran, the core part of the verses, or deliberately, according to the roots of Zionism, they interpreted them, and just as they interpreted the verses wrongly, they also gave Allah Almighty attributes.

In that case, whoever says "Allah said this" though Allah did not say it, let him prepare his place in the punishment, He decrees. That's why, when we speak, we explain verses with verses and with wisdom, according to the foundation of the Quran.

You don't ask. Look what nice questions they ask. "I'm ready to move on to the second question. Do you want me to ask my second question now from the depths of depth?" it says. Go ahead and ask. I explained the second deep one, your second question, but ask it deeply, deeply, a bit more.

What does it say? "You mentioned the principle that a verse does not belie a verse, and that Al-A'raf 172 is the backbone. To cast this backbone into a more technical method, I want to clarify the following. The verbal measure: in the words and structure of this verse, in terms of lexicon, morphology and syntax, what red lines are there? To choose, to select, distinction: what are such concrete grammatical and semantic criteria?

When expressions like 'He guides whom He wills' come up, with which context and neighbouring verses do we reread them? For example Al-Baqarah 2:26, 27, 2:56, Al-Insan 7-53, what is the link you build with the verses of choice and declaration?" it says. Now let's begin with your first question. What are you saying? "The verbal measure: in the words and structure of this verse, in terms of lexicon, morphology and syntax, what red lines are there?" You are asking now. La'alla, "so that", to choose, to select. Here the whole red line is that verses are explained according to the meanings of the verses so as not to belie one another.

This is the red line. Because Allah Almighty is free from all deficient attributes. Here, the words that people have explained as grammar and that they have given meanings according to their own minds, if they contradict the verse of Allah Almighty, this gives Allah attributes. For example, in the word la'alla it can be this, it can be that, it can be this, it can be that. Sir, it can be "hopefully", it can be "so that". If you do not know the meaning of the verse, and if that verse, which Allah Almighty, among a people, as a demonstrative pronoun, points to those who will become Muslims or those who will repent and return to Islam, if you use it with another word like "hopefully", you give Allah Almighty attributes. The word "hopefully" is not used for Allah.

Why is it not used? The word "hopefully" means Allah does not know the future. That He will test man and decide accordingly. Yet He says: We know the secrets of your hearts. And He says: There is not a single living being until the Day of Judgement whose deeds We do not know. In this case the verses of Allah Almighty will always belie each other, will confirm, and at the same time will not belie each other. This is Allah Almighty being free from deficient attributes, and this is the red line.

"Siyaq, sibaq, context," it says. The things called siyaq and sibaq are some grammar points in Arabic, and with this grammar they say "this person has no knowledge of siyaq or sibaq" and make the word of Allah Almighty contradict itself. How do they make it contradict? Now let me tell you this. Look now, siyaq (?), look where it connects. It says: Allah is the best of those who make and create. Now here a man comes before us. He says: this man created this, made it. Sir, by this siyaq (?), according to me this person, this person created this, he says. No human, no created being other than Allah can create anything. The word "creating" is exclusive to Allah, and there is no word equal to it. In this case, if you put a word equal to it, you belittle Allah.

People then become as if they created something from nothing. It even goes further: are there some creators too? Does one become their students, or a person they created? Besides, since Allah Almighty is free from deficient attributes, creating is exclusive to His essence, and He says this in the verse: Or do you own an atom of your world? If that were so, (?) not even a seed's worth would be given to you. What does this mean? Or did you, He says, apart from what I created, have knowledge of your own and create something from nothing? If that were so, He says, nothing at all of your world would be given to you; you would create your own needs yourself and would not need Me, He says.

So whatever is created, from the atom to the sphere, within these seven layers surrounded by Allah's Throne, everything is Allah's creation, and this verse proves that Allah created it. "The heavens and the earth and what is between them have known the remembrance of your Lord." This verse also proves it. In this case the word "creating" cannot be attributed to anyone. And the words siyaq and sibaq are words people made up according to grammar. As for these words, as grammar, as Arabic grammar, they tell it to their children. Or you tell it to your own children. I speak by confirming Allah's verses with His verses.

Yes. Now I can move on to your third question. Before moving on, is there a problem I should address here? Or do you have a reply?

"You answered very beautifully and clearly. What you said settled in me like this. Al-A'raf 172 is the backbone." Correct. "All interpretations of destiny and will are tied to it." Correct. "In the realm of Lahut there is no covenant distinction." "Covenant distinction." Correct. Separate. A distinction there. There they were divided into three groups. "You distinguished it very clearly. I understood that they must not be mixed up." It's telling the truth. "Correcting words like la'alla, 'so that', 'he chose', 'he selected', this too was a very solid method. The place of unveiling: unveiling must be verified with (?) Otherwise it is not considered valid.

Two protective principles: every interpretation that attributes injustice to Allah is automatically rejected." Rejected. Correct. "For me it is complete here, brother. Now, if your heart is at ease, we can move on to the third question, inshallah."

You understood it fully and clearly. Thank you very much. Now go on to your third question.

"People, You say that they had their destinies written according to the covenant they gave in Al-A'raf 172. Well, a baby born in the world is sinless and innocent, but when it grows up it chooses various different paths. Who believes? Some rebel. My question is this: the mistakes that child makes before its mind has matured, or the wrong upbringing it sees from its family, are they its destiny? Or is it the decisions it makes by its own will when it grows up that reveal its real destiny? That is, the link between a child's innocence and an adult's responsibility, the balance of destiny and will, how is it to be explained?"

Look, my Muslim brother, my brother in Islam. Until a child reaches the age of reason, the good deeds and sins it does do not exist, they are not written. Until when? Until it reaches the age of reason. After reaching the age of reason, every child's deeds are written as good deeds and sins in its record. That is, the record is opened with the age of reason. In this case, within that child's destiny, whether it will grow up with a non-Muslim or with a Muslim father, its degree is set. Wherever it may be, after that child reaches the age of reason, in return for the covenant it gave to Allah Almighty, it is either wretched or God-fearing.

That is, God-fearing means Islam, or the wretched are those outside Islam. In this case, even if a person is within Islam, how much sin he will fall into, how many deeds he will do, how much reward he will earn, Allah knows that. And who, which child, in which family, with which people gets along well and proves itself in the best way in the world within its destiny, that too Allah knows. By giving those children to those families, Allah Almighty also tests them with each other at the same time. And they play out in the world, as a script, the result of the covenants they gave to Allah Almighty.

In fact, the script, in Surah Al-A'raf, verse 172, was written. There He had the script written. Here they play that script as actors.

(?) it asks.

"Mashallah, brother in Islam, you explained it very clearly and plainly. A child's record is closed until it reaches the age of reason. Neither good deeds nor sins are written. When it reaches the age of reason, according to the covenant written in Al-A'raf 172, either as God-fearing or as wretched its record is opened. In which family, in which environment it will be born is also written in its destiny. Allah wrongs no one; everything has been appointed according to the covenant. As for worldly life, it is like the staging of a script written in Lahut. There's a mistake there. "Here man plays his own role.

Allah judges with justice. Alhamdulillah. It fell into place very nicely. Mashallah. If you're ready, let me now ask you my fourth question."

Brother in Islam, before you ask the fourth question, you have a mistake here. Look, what did you say? You say worldly life is like the staging of a script written in Lahut. This is not the realm of Lahut. In the realm of Lahut, Allah Almighty, with the Prophet beside Him, there created people. The realm of Lahut is where people were created. There He said "I am your Lord." There those who knew Allah Almighty, those who did not, and the class of the Muqarrabin were divided into three parts. In Surah Al-Waqi'ah: O those of the right, glad tidings to you.

Mash'amah: O those of the left, woe to you. And the third group, of whom He says "Wa's-sabiqun as-sabiqun, ula'ika'l-muqarrabun fi jannati'n-na'im", the group of the foremost: the group of saints, prophets, martyrs, witnesses. This is separate. Surah Al-A'raf, verse 172: where we made the covenant, that place is not known. We made the covenant there, at a certain station of Allah Almighty. Before the covenant, it is the soul whose time has come being taken from the realm of Barzakh, brought to the realm of Lahut, and making the covenant together with Allah Almighty. I said "brought", didn't I? He doesn't bring it.

Allah Almighty Himself takes it from the realm of Barzakh. Yes. This is also called the realm of nearness.

Yes. If you don't see this, you can't explain it.

Look. I'm saying a word wrong. I said "is brought"; it is not brought. He goes and takes it Himself. Whoever is to take it. Because He has earned it with them. He knows whom to give to whom.

Yes. "In the realm of Lahut we were divided into three groups only by knowing our Lord or not. In Al-A'raf 172, however, we made the covenant one by one. We had our destiny written. Thus the matter fell fully into place," it says. "If you're ready, I'm now moving on to my fourth question," it says. Yes. I'm ready. Ask your question.

"When Allah Almighty said 'I am your Lord', some knew, some did not, and the class of the Muqarrabin was kept separate, you said. In Al-A'raf 172 everyone was called one by one, times were shown, and they wrote their destiny. My question is this: if a person did not know his Lord there and took a place in the class of the left, does he, in Al-A'raf 132, again have his destiny written by his own wish and desire? Or does he shape his destiny in the shadow of that first state of not knowing? That is, between the first separation, the three classes in Lahut, and the later covenant, what kind of link is there, brother in Islam?" What does the realm of Lahut mean? It means the place where souls were created.

In the place where souls were created, when Allah Almighty said "I am your Lord", there, as we said, they were divided into three groups. After being divided into three groups the matter became easier. Then what happened? He raised these three groups to Barzakh. To Barzakh, to the realm of Barzakh. Then, after raising them to the realm of Barzakh, He called them one by one. That is what I mentioned a moment ago: Surah Al-A'raf, verse 172. In that verse, wherever the place is where Allah Almighty made the covenant with people one by one, that place is unknown. I don't know that place. There He shows each person the times.

He shows the times he will go to. Whichever time, whichever person, whichever feelings he likes, since Allah knows his feelings very well, He gives him those feelings of his as character. That is where people's destiny is written.

It overflows sometimes.

"May Allah be pleased with you, brother in Islam. The matter you explain is becoming very clear. The realm of Lahut is the first station where souls were created. Here the servants whom our Lord addressed with 'I am your Lord' were divided into three classes. Those who knew their Lord, those of the right; those who did not know their Lord, those of the left; and the class of the Muqarrabin. That is, here there was only the distinction of recognising Allah or not. Nothing else was written." It's telling the truth. That's how it was. It's not there. Correct. You understood very well. "Being raised to the realm of Barzakh: the second station where souls were placed after Lahut." Correct. "The covenant in Al-A'raf 172: here every soul was called one by one.

Their times and conditions were shown. Whatever time and with whatever feelings a person wants to go, since our Lord knows his will, that wish and desire was written as destiny. So here He fully determined its script. Thus the first separation in Lahut came at one time. In Al-A'raf 172, however, He had it written as the details of destiny. That is, first: the distinction of who recognised Allah and who did not. Second: the destiny everyone had written according to their own wish and desire. Now here I would like to ask you this question. Brother in Islam, a person did not recognise his Lord in Lahut.

A person did not recognise his Lord in Lahut. Even if he is of the left, while again having his destiny written by his own will in Al-A'raf 172, does the effect of not having known Allah continue Or is there still a possibility of return there?" it says.

(?) you'll call later. Peace be upon you.

"A person, even if he recognised (?) his Lord in Lahut and is of the left, in Al-A'raf 172 again by his own destiny had his destiny written. His not recognising Allah, too..." Brother in Islam, you asked a very good question. If a person did not recognise his Lord there, then in Surah Al-A'raf, verse 172, he does not recognise Him either. There, whatever a person's feelings were in his own first creation, that feeling towards Allah Almighty continues. Where? It continues in Surah Al-A'raf, verse 172, too. It does not change. Now let me tell you the third event. When we come to the manifest realm, to the world, Allah Almighty gives them one more chance.

"Believe in the unseen," He says. Know Allah. Here too, denial. When he goes to the realm of the hereafter, in Hell, while in the fire, he says to Malik: Malik, tell your Lord, tell your Lord to lighten the punishment on us a little. He still doesn't believe. In this case Allah Almighty says this: If only he had known Me before. So whatever is in a person's destiny or in his nature, that does not change. Like what? Take an apple seed. Plant it in the soil, it gives apples, not pears. It gives no other fruit. If you plant a pear seed, it gives pears. Since their seeds and their make-up are like that, whatever their feelings were at the first creation, that never changes again.

Like this, (?). We keep quoting verses, what more shall we say. Proof.

It proves it. "May Allah be pleased with you, brother in Islam. You made a very wise comparison. The matter of the seed. However much an apple seed changes, it will not give pears. Likewise, the basic feeling and orientation a person carries in Lahut is, (?), worked into his destiny. And this path does not change. From your words we also understand this: whoever did not recognise Allah in Lahut, in Al-A'raf 172 too, in the state of not recognising, has his destiny written. Worldly life is only the proof of that destiny; with belief in the unseen the chance is offered once more. But the one who cannot change the state first written in the heart and know Allah still does not know. In the hereafter this state also becomes plainly clear.

Those who deny still do not believe in Allah, even in the midst of the punishment. They still look for excuses. That is, just as the nature of the seed does not change, the feeling a person had towards his Lord at the first creation does not change either. The world only becomes a stage to prove that truth." Look how nicely it describes what I explained.

That's it. Yes. "Now I would like to ask you my fourth question in depth," it says. "Since a person's essence was determined in Lahut and destiny was written in Al-A'raf 172, well, how should we understand the concept of the test in worldly life? That is, when we say test within an already determined destiny, what does this test mean?"

Brother in Islam, now here you are speaking of the secret. The secret here is this. It is very clear, but people cannot grasp it. If a mature person used his mind a little, he would find it. But the reason he can't find it: because in this worldly realm he perceives Allah Almighty in imagination, although we know that in the other realm we saw our Lord in the realm of Lahut and made the covenant with Him, although we saw Him, in worldly life He closed this off. What's the reason? You are asking about this point. The reason is this. Since Allah Almighty, Allah Almighty, gave man of His spirit, man, just as a likeness of his Lord, sees Allah in the realm of Lahut.

And Allah appears there as a likeness of man. That is where people are divided into three groups. Out of pride and arrogance, people do not believe in the god, in Allah, who resembles them. In this case, since no other god appears, some say: yes, I was created, but if there were someone else, he would destroy this; he is lying, and steps forward himself. And there is no such one. So, because there is in him a need for protection, for a leader, man believes in Him, in his Lord. He says: You are my Lord. And the other, the class of the Muqarrabin, already believes from the start. Now in this case, the people there not believing in Allah: because they resemble their Lord, they do not believe.

And just for this reason Allah Almighty creates a realm where His essence is not seen. Because Allah is free from deficient attributes. No one will be able to question Him. This is Allah's attribute of being Allah. Allah creates these realms for the manifestation of His attribute of being Allah. To a realm that is not seen, He now says: believe in the unseen. He closes those places to us. When He earlier took us from the realm of Barzakh, He Himself in the realm of nearness, He clothes us with a garment. That is, that image of His, although it exists in us, in our minds, like we encrypt a computer program so as not to show it to others.

From there He sends us to the realm of Malakut. There it takes the name of the spiritual soul. From there He sends us to the world, but in these places it is sent to, in the realm of Malakut too, He He clothes it with a garment. That is, He covers its knowledge there too. He closes off that it passed through the realm of Malakut. From there He sends it to the realm of Mulk; we enter this body, called the bodily soul. In this body we can see neither the realm of Malakut nor the realm of nearness, the one we call the sovereign soul, that realm of nearness. But this does not mean it cannot be seen.

People who reform their nafs and give their heart to Allah step by step, who burn with the love of Allah, open these levels and also come to know the manifestation of their Lord. They also behold these realms. That is why Allah Almighty created these realms just so that we would not say: Your essence appeared and I could not believe in You. If You had sent me to a realm where Your essence is not seen, I would have worshipped You. That is Surah Ta-Ha, verse 34.

If you don't see these things, you can't explain them. How on earth will you explain these? They'll make you turn somersaults. You said it once, you liked it once, you can't hold it.

What will this do?

Let's see what it will say now. It says it is thinking longer for a better answer.

"The points I understood, in a short summary. I'm gathering what you said in my own words so we can be sure we are at the same place. The realm of Lahut: where souls were created, where one sees one's Lord as if directly, the place of that state. There, whether a person knows his Lord or not: yes, no. Man is divided into three classes. Al-A'raf 172 is a separate event. There, with individual people, covenant and destiny are written. In which time, which feelings and wishes he carries, with which choices he will come into the world is fixed here. The sequence Barzakh, Malakut, Mulk: the soul is brought down to the stage of the world, passing through levels, visibilities are closed off step by step, but the people of unveiling (?) can open these levels.

The worldly test is the stage where destiny is proven. The orientation feeling written in Lahut does not change in people. But in the test of the world, the training of the heart, the reform of the self repentance and the level of sincerity, the truth is brought to light. Indeed, it is brought to light. Allah's attribute: as required by justice and mercy, there is no direct choosing or compulsion. Everything is known by hidden knowledge. But man is called to account by his deeds. The world is a stage. The hereafter is the result."

You said it right, brother in Islam. Yes, there the script is written, here, sir, is the place of proof. Now let's sum up again: the realm of Lahut, the place of creation. The place where He said "I am your Lord". Division into three groups. Then being raised to Barzakh. Then, according to Surah Al-A'raf, verse 172, being taken from Barzakh and making the covenant one by one, and the person, whether he knows Allah Almighty or not, in proportion to his own intention, has his own destiny, that is, his wish and desire, written as destiny. Then he is raised to Barzakh again. The soul whose time has come descends to the world, proves what kind of person it is, and moves on to the realm of the hereafter. When Allah Almighty calls man at the Great Judgement, the states a person went through from birth to death will pass before his eyes like a film strip within a few seconds.

It will pass before your eyes. And he will say nothing to Allah Almighty. Not a single word of (?) will remain. Because Allah's attribute of being Allah will have become manifest.

Why did this close, here? It's closed here.

It came. It came, it came. But it's closed here.

And nobody tells me it's closed. The broadcast is on, Hodja. The broadcast is on, Hodja. It is, isn't it? What does it say? "Your summary is plain and accurate. Lahut, Barzakh, in Al-A'raf 172 a covenant one by one, wishes, desires, destiny, Barzakh again, in the world the script to be played, the hereafter, the Great Judgement: life like a film strip passes before the eyes. Allah's attributes, justice, knowledge, are fully manifested in this process. I'm ready, let's continue in depth. Now I ask you to explain one more point in more depth. I ask this question: if every person's wish, desire and therefore destiny was written in Al-A'raf 172, what exactly is the wisdom and real effect of the test, the examination in the world?

That is, if before a person is even born it was written that 'We know which feeling, how much rebellion or how much submission he will carry', then the differences on the world's stage in struggle, repentance, patience, loyalty, knowledge and deeds: what meaning and counterpart do they gain? At the Great Judgement, how are truth and justice manifested: according to what we did, according to what is written, or a combination of the two?" Now, if I asked you a question like this and said: you, if you had written me a few writings, and I had you read that writing and said: if this writing you wrote is your own view, and if you want this from me too, I give you exactly this writing as it is; if I said that, and if I worked your destiny, according to the intention you wrote, into you as characters, and you came to the world, then like the apple seed, pear seed or cherry seed I gave as an example earlier, you always play your destiny within that written writing.

We confirm that this is so with this verse: They set a trap, and I set a trap. I am the best of those who set traps. That is, He says: I will not let you out of your destiny, and that which will put you in your destiny, I will break the plans by which you would leave the destiny you wanted, He says. And you prove what kind of person you are, from seven to seventy, in this way, He says.

Beautiful, isn't it? This is the root of it. Those who do not know this give the Quran a meaning according to their own minds.

In short, what you say, and with the apple-pear seed analogy you gave, you are stating this truth: In Lahut, a person's wishes, desires, intention." Is this it? "The main points to be careful about in interpreting this: divine knowledge and compulsion are different. Allah has written everything from eternity in the Preserved Tablet. This is His knowing; it does not mean man is forced to do that thing. Knowledge and coercion, compulsion, Allah everything from eternity, must not be mixed up. Allah knows what man will do. Man, however, does his deed with his own will. Knowledge does not remove responsibility.

On the contrary, it is the basis of justice. Everyone is called to account according to what they did. Because the Lord is All-Knowing. The world, as the place of the test, gains meaning. If the intentions written in Al-A'raf 172 are put on stage in the world, the wisdom of the test is this: those written inner states, wishes, inclinations and (?) are poured out in practice. A person proves who he is by what he does. Repentance, patience, steadfastness, knowledge, sincerity all gain meaning here. Because these are the counterparts in action of the inner state. That is, we wrote destiny, but the reward and punishment man will earn through action become clear there." It's all within that destiny, already within the writing.

And at which time, which minute, which second those wishes of yours will appear, and Allah Almighty, according to you... I'll say that later. "The trap-breaking comparison fits a Quranic (?). When you explain, but when the meaning is explained, the meaning you explained, expressions like 'They set a trap. We too set a trap.' In various verses of the Quran, the meaning you explained, that Allah frustrates the plans of the wrongdoers and puts right what is due, appears when it is stated. These show this: Man makes plans; by Allah's permission they come to life or they don't. If the plan exceeds man's power or will open the way to oppression, Allah can break it. This is not destiny being taken outside man's intention.

It is a reinforcement that takes place entirely within the framework of divine judgement, justice and wisdom.

The role of prayer, charity, patience: prayer, charity, seeking forgiveness, righteous deeds and similar acts have a Quranic effect. These do not remove destiny entirely; they are effective in applying the wisdoms within destiny. Some prayers bring results in this world, such as warding off evil, ease and so on. The reward of some prayers is written for the hereafter. Some, like good deeds, charity and so on, are a means of warding off evil. All of them have their place within the program covered by the Preserved Tablet. That is, a conclusion like 'Allah does not accept prayer' would be wrong. But how, where and when the acceptance will have its result is linked to His wisdom.

Justice at the Great Judgement.

Man's soul will give justice to its intention against its deeds. The writing in the Preserved Tablet does not cancel man's adventure in the world. The court shows the outcome of that adventure. Allah is All-Knowing, He weighs everything rightly. Therefore, to whom injustice... no one can say they were wronged. Because everything is within infinite knowledge and wisdom. In conclusion, the script you gave: you write it. I record a character according to that writing and play it in the world. As a theory, it is consistent within the framework of Al-A'raf 172. Man's wishes, intention, character are to some extent determined beforehand, but the world is still a meaningful stage of examination.

Because the person actually displays what his intention requires. He repents, reforms, or goes astray. The results are manifested as reward, punishment, rank in nature. Sometimes Allah breaks the traps of the wrongdoers, at other times He wards off evil through charity and prayer. All of it is within the framework of His charity (?) and wisdom. This framework, with example verses: Al-A'raf 172, We know the secrets of your hearts; similar verses on the acceptance of prayers, passages on the breaking of traps, and short practical examples, a prayer example, charity warding off evil, let me make it concrete.

On which verse in particular would you like me to base it?" it says. "If you want, in this framework, with example verses," it says, "Al-A'raf 172. We know the secrets of your hearts. Similar verses on the acceptance of prayers, passages on the breaking of traps, and short practical examples, with examples, a prayer example, charity warding off evil, made concrete. Which verses in particular would you like to base it on?" it says. Now, Surah Al-A'raf, verse 172: He says, about destiny, "We know the secrets of your hearts", doesn't He? Whatever that person wanted, Allah Almighty places those characters in him down to the finest detail.

Those characters. He knows what he will do. In this case, regarding the acceptance of similar prayers: where he will make which prayer, when he will do good to these people and receive their prayers, or when this person will be in straits and pray to Me. He knows all of it. In this case Allah Almighty writes their destiny according to their prayer. If the prayer he will make is outside his destiny, then, if he shows patience, He will give it as reward in the hereafter. Because what does He say? There is no prayer that is not accepted, He says. If it were not for your prayers, what would We do with you, He says.

That is, here the meaning of prayer is to know Allah as great, to know that one is at fault, and, knowing one's helplessness before Allah Almighty, one's shortcomings, or the sins one has done, it is a turning back to Allah Almighty, meaning repentance and seeking forgiveness. In this case, this is the meaning of prayer. Besides, if it is outside his destiny, Allah Almighty knows this too and gives it to the person in the hereafter.

Passages, it says, on the breaking of traps. For example, there is no such deed in my destiny for me to do. And I'm preparing a trap for someone else. That is, I bear a grudge against so-and-so, I'm going to kill him. Or I'm going to drive him into bankruptcy. But in that person's destiny there is neither his killing him nor his driving him into bankruptcy. In this case, what happens? Now, if a person is to go outside his destiny, he prepares a trap for the other side. He will destroy him or make him go bankrupt. But in that person's destiny there is no going bankrupt, nor the trap. Now in this case, what happens?

Allah Almighty turns that person's trap, the trap of the one preparing it, upside down. He breaks it by what he himself did. He does not give him those means. He puts him into his own trap, that is, into his own destiny. That is, "We prepare a trap." "They prepare a trap. We too prepare a trap." This trap is not against him. It is putting that trap into his own trap, that is, putting him into his destiny, and since that person has his lifespan, sir, him not being able to bring his life to an end, or not being able to drive him into bankruptcy. This is within the person's own destinies. Within a written script.

In this case Allah Almighty programmed all the realms. He presented to us the verse, "There is not a single living being until the Day of Judgement whose deeds We do not know," and to us: "There was a book in the Preserved Tablet, which is preserved with Us; nothing is later added to it nor taken from it," He says. That is, if something had been added, Allah Almighty would have said, people would have said: look, Allah couldn't know this part, He added it. If there had been a shortage: look, Allah couldn't know this, He added it here. If there had been too much: He couldn't know, He made too much of it.

He would remove it. What does He say? There is not a single living being until the Day of Judgement whose deeds We do not know. And His saying "With Us is a book preserved in the Preserved Tablet; after that nothing is added nor taken away" here shows that Allah Almighty is complete and perfect, that until the Day of Judgement the program will run and that no one can step outside that program; this is what it declares.

I haven't said anything here. I spoke for nothing.

I didn't open this.

Brother in Islam, let me explain it to you again. We thought we had explained it to you, but we hadn't. In Surah Al-A'raf, verse 172, man had his characters written; in this case that person cannot step outside his character. Let me explain briefly. In this case those written, the writings that were written, are preserved in the Preserved Tablet, He says, preserved with Me; after that nothing is added nor taken away, He says. So what does this mean? Allah Almighty is complete and perfect. If He had made too much, He would remove that excess. If He had made too little, He would have added to it.

This shows that Allah Almighty is complete and perfect. According to the verse where He says, "There is not a single living being until the Day of Judgement whose deeds We do not know," He has programmed these realms; what the people who will come until the Day of Judgement will do, at what time they will come, and what deeds they will do, He knows. And man prepares a trap. And I prepare this trap, He says. His preparing this trap is not a trap against the person. Let's say I'm going to kill Ahmet Efendi. But Ahmet Efendi has his lifespan. He will live. He will live his own destiny. So that I cannot bring his life to an end, Allah Almighty shows him some ways.

He shows some events and removes that killing. He puts that person into his own destiny. In this case that trap Allah Almighty prepares does not mean a trap for the one who prepared that trap. It is for his good. It is for the person's good. So that he proves what kind of person he is, it is putting him into his own destiny.

Yes.

It became shorter. That's right. Did I explain it once? I can't explain it again. I've moved on. Hodja, there are questions. Huh? There are questions, Hodja. Yes. It's quarter past eight. The night prayer call is being recited too, hocam. Huh? The night prayer call is being recited. Yes.

I hadn't sent it.

Brother in Islam, the night prayer call has also been recited. After answering this question too, we will perform the prayer. Until we meet again tomorrow, peace be upon you. Yes, I sent it. Let's see what it will say. Did I explain for more than an hour here? It hasn't passed, but we need to pass it exactly. It's been exactly an hour. Look what it says. "You summed it up very nicely. This explanation of yours clarifies this: in 172 man had his characters written with his own wish and desire, and Allah kept them in the Preserved Tablet; there is neither shortage nor excess. Allah is complete and perfect. The Preserved Tablet is the divine program; no addition nor shortage enters it. Everything wet and dry is in it.

This is confirmed by the verse. The matter of the trap. They prepare a trap. And Allah sets a trap. The meaning in this verse is that Allah, so that no harm comes to His servants, frustrates the trap they have prepared. That is, a trap set for oppression cannot go outside destiny. On the contrary, it returns to the origin of destiny. And this is for the good of the servant. Because Allah is just. He does not let His servants be wronged. The example you gave, killing someone, the rebellion being prevented by Allah, explains this truth very well. Even if man plans evil with his own will, Allah does not let the line of destiny be broken.

Because every soul, every lifespan has been decreed. May my Lord grant you and me, this truth, with heart and mind, to be among those who grasp it. Now prayer time has come. May Allah accept it. We'll meet again tomorrow. We'll reflect on our questions. Inshallah. Peace be upon you, and the mercy and blessings of Allah." Yes. You have questions. Let's ask your questions. On the site? On the site, Hodja. On the site, hocam, on the site. On the site, on our site. Here. Not here. I don't write here anyway. Now I've closed this. And I've come over here. Like this. As you said. I held it here. And I tapped here. It closes by itself now.

Now we've come to the site.

Yes. Yes. "(?) peace be upon you, sir. I respectfully kiss your blessed hands. My question: page 305, Surah Maryam, verses 19 to 21; could you explain them, sir?" it says. Of course. Let's open it. Page 305, 305. 265. Yes. 321. 311. 307, 305. Which page? 21, 21. "O John! Hold fast to the Book, the Torah, with all your strength," We said. "And while he was still a child We gave him knowledge and wisdom," it says. It starts from verse 19, Hodja. 19 to 21. 305. 23, 321 here.

Yes. 323, page 305. Page 305. Page 305. Does it start at 19? Verse 19, Hodja.

Bayramiye, peace be upon you. This is a wrongly interpreted verse; in 20 a wrongly interpreted verse; in 21 a wrongly interpreted verse. What does it say? "The angel: To grant you a pure boy, I am only your Lord's messenger, he said." Look: "The Spirit said: I am only a messenger of your Lord, to grant you a pure boy." Look, pay great attention to this. This will tire your minds, and there are some words that can be said, some words that cannot be said. Now let me tell you this. I'll explain this much to you here. The angel: I am only so that I may grant you a pure boy it says. Who says this? The angel says it.

Look, this is the wrong interpretation. Now I'm sending you the correct one. "The Spirit: I am only... to grant you a pure boy," it says. An angel cannot grant a boy or a girl. An angel has no power for this. Only Allah does this. Allah. And He is the Spirit. Verse 19. Yes?

19, 18. What does it say? Angel. Here there is no angel either. He just said it according to his own head. "A messenger." Now Allah Almighty is present and watching everywhere. Is that so? It is. So Allah Almighty can appear everywhere.

Somuncu Baba in Bursa, when leaving the mosque – it has seven doors. At all seven doors everyone kissed Somuncu Baba's hand.

One says: he came out of this door. The other says: he came out of this door.

Now, there is something deeper to this. I've given you this much of an example from Somuncu Baba. That's one. Now we come to the second.

What does it say? Which one? From 19 to 21. To 20. "Mary said: no human hand has touched me, and I am not unchaste either; how can I have a child?" Now we come

to confirming this with the explanation of the verse above. An angel does not come to a woman. Where an angel is, where a woman is, there is no angel. If her head is uncovered, it doesn't. If it is covered, it does. Now, when Gabriel came to the Prophet (peace be upon him), when, Hz. Khadija (?) said, her uncle took him to Waraqa. She says: he does such and such, she says. He tells her: go, when the angel Gabriel comes, uncover your head and see what he'll say.

"O Khadijah, cover my head, cover me," he says. The angel Gabriel came. When she uncovers her head, Gabriel leaves. "Now what is there?" she asks. "Gabriel has gone," he says. She covers her head. "Gabriel has come," he says. "O Khadijah, what are you doing there?" he says. Look, so it's not some angel these people made up. Allah Himself is the angel. If the Prophet, the thing, had come to Mary, they would have said: Mary's thing is the angel's child. But here no one says the angel's child. Look, they say the child of Allah. Who knows, the Christians say so. They say the child of Allah. They know better than you whose it is, who made it. Come on.

"The angel said: so it is. Your Lord has decreed." Look.

Now I'll read you its truth. "The Spirit said: so it is. My Lord decreed: this is easy for Me." Look, if it were an angel, how would it be easy for him? Hm? How could an angel breathe in the spirit? Allah Almighty, who says the creation of Jesus is like the creation of Adam, and who breathed the spirit into clay, when He breathed that spirit into our mother Mary too, was it an angel who breathed it? Huh?

The Quran has been interpreted according to the roots of Zionism, gentlemen.

Allah has gone missing here. Allah isn't there.

If they had known Allah's sublimity, they would not have interpreted the Quran so half-heartedly. "For We will make him a sign for people and a mercy from Us," He says. Is it an angel saying this? This is our Lord Himself. Well, wasn't Allah supposed to be invisible? Allah is not invisible. Look what He says in the verse: they see Me but cannot grasp Me; they grasp, they cannot see. If they interpret that verse there like sophistry, "He grasps all eyes; no eye can grasp Him." True, but what do they say? That He is never seen, never known. "No eye can grasp Him," "no eye can see Him." It is not that no eye can see Him.

It is that they see Him but cannot grasp Him. They cannot say: this is Allah. Otherwise, if this world factory of yours had an owner, a human being, would he leave it unattended? In Surah Al-Qadr, when He says "the angels and the Spirit," and that until the (?) of the morning all is peace, if the angel is the Spirit and the Spirit is the angel, then Allah's word has been completely distorted. The angels and the Spirit. Allah, too. Until that morning it is peace. That realm. This realm. These have all been interpreted wrongly, gentlemen. We are correcting these places. "This is a matter that has been judged and decided, done and finished in eternity." Look, we talked about this here a little while ago.

Everything was done and finished in eternity.

"Mary conceived him; then, with the child in her womb, she withdrew to a distant place." Allah Almighty says, it is easy for Me; He breathed that spirit into her. Look, the non-Muslims, who know the verses better than us, call Jesus the son of Allah and call Mary His wife in this matter. But since Allah Almighty knew He would be slandered like this, He says, the birth, the creation of Jesus is like the creation of Adam. Allah has neither wife nor child. He is One in His essence.

"The pains of birth drove her to lean against a date palm. She said: I wish I had died before this and been forgotten." She is ashamed. (?)

"From below her she was called:" "From beneath her she was called:" Who is this calling? Who would call? Our Lord. "Do not grieve. Your Lord has made a stream beneath you." Look. The coming into being of this stream, like the Zamzam water that came out between Ishmael's heels when he stamped his feet in Mecca, it is like that.

"Shake the trunk of the date palm towards you, so that fresh ripe dates fall upon you," it says. Your angel doesn't say this. And especially at the time of birth an angel doesn't go to her.

21, I already said it; 22, 23, 24. "Shake the trunk of the date palm towards you." "Then eat, drink, and be glad," it says. So who is the angel? People are superior to angels. When I said this in Germany too — I'm not running down the hodjas, but that hodja didn't have that knowledge. This man says, he said: so people are superior to angels, he says. Look, these men, he says. Whatever kind of hodja taught you, is he a Jewish hodja? Or is he an enemy of Islam passing himself off as a hodja? Have you never heard this verse either? I created man honoured above the worlds. That honoured creation is with a part He gave of His spirit.

He created man with a part He gave of His spirit. Sir, do you value the son born of you, or do you value the creatures created apart from your son?

We are a part of our Lord.

Don't go any further.

You cannot know these things. Some matters are beyond you. Knowing this much is enough.

Yes. "In this verse the Spirit and your Lord occur. Could you explain them?" I've already explained them. So that has been explained too.

"Peace be upon you, Hodja. "In the prayers other than the evening prayer, our praying the sunnah before the fard, is there a wisdom in it? A person doesn't know whether he will still be alive a moment later. That's why I couldn't fully grasp the sunnah being done before the fard," he says. Who says this, that the sunnah is to be prayed before the fard? Are they bringing new customs to the old village? Are they placing dynamite at the foundation of the old village of truth?

Deeds depend on intention; you pray sunnah before every prayer, but why do you pray the fard of the evening prayer first? The Day of Judgement will break at the evening prayer. In this case, while Allah's obligatory prayer is there, if you pray the sunnah with that Judgement, will you have valued your Lord, or will you have valued the sunnah? Have you forgotten this hadith of the Prophet? "Value me as much as is due," he says, "never put me before Allah," he says. This is the point of this hadith. Therefore, if it's the evening prayer, if the evening prayer is fard, even if it comes as a fait accompli in the fard, let it be there. "Peace be upon you, Hodja.

Surah Sad, he says, verse 34, Hz. on the throne of Solomon (peace be upon him) is mentioned; what is meant by this? May Allah be pleased with you," he says. What does it say? Surah Sad, verse 34. Let's see now. Where is it there? Which page? Surah Sad. Huh? Al-Anbiya. It's 454, Hodja. Which? 454. At 454. 393.

Yes. 439. 454. Which verse of Surah Sad? Thirty-four. We'll go back.

Look what it says. Let's take it from one page, one verse back. "Solomon said: Truly I have loved the love of wealth in order to remember my Lord." "Then the sun set," it says. "Then he said: bring them, the horses, back to me. And he began to stroke their legs and necks." Now what did Solomon say here? Pay attention to this. Look what it says. "Solomon said: Truly I have loved the love of wealth in order to remember my Lord." "Then the sun set." He wanted the love of wealth for Allah. Now here there is a test. Let's see, did you want the love of wealth for Allah? Or did you tell the truth? Did you want it for the world?

What does it say now? "Solomon said: Truly I have loved the love of wealth in order to remember my Lord." He said. "Then the sun set." "Then he said: bring them, the horses, back to me. And he began to stroke their legs and necks." He had very beautiful horses. Single-hoofed, these animals stand beautifully. Horses are a very beautiful animal.

We've come to verse 34. "(?) We tested Solomon," it says. Allah Almighty knows, but He has him prove the faithfulness of his own word, that a prophet will not err. "We placed a body on his throne. Then he returned to his former state," it says. The body returned to its former state. He places it on the throne. Now He gave the horses. And you wanted the horses, love of the world, worldly goods, for Allah. There's the throne too. Now what will you do here, He says. When you see that body, will you shy away, will you be afraid, will you run away, or will you rebel? I gave you these goods; you, for Allah.

With the body, they are all for Allah. "Solomon said: My Lord, forgive me. Grant me a dominion that no one after me can attain; surely You are the Ever-Bestowing." Now, after the body, Solomon (peace be upon him) passed the test. He passed the test. He paid it no mind. That is, "this is a throne, look, this is a body, let's throw this throne away, sir, or I won't sit on this any more": he was not carried away by such whims. What did he do? The body again took human form, or became a being. That is, He revived it again. He says: give me such wealth that after me no one shall own it. That is, he asks Allah for that great a privilege.

In this case, about the Prophet (peace be upon him) they also tell fabrications like this. These are fabrications. According to these verses, Allah was seen by Moses.

He gave these to Solomon.

The Prophet supposedly said this. "What did You give me?" he supposedly said. To Allah, (?), they say. Come on, Allah did not appear to Moses. He appeared in the form of fire. Not in the forms of His essence. Not in (?) forms. And to Solomon He gave knowledge, gave wealth. But to the Prophet (peace be upon him) He manifested Himself in the form of the first creation. And even its confirmation, at the Mi'raj, its confirmation when he came to the Sidrat al-Muntaha, as the first I first saw, He manifested Himself again. He manifested Himself again in the form of my first creation. To be able to explain these verses, you will see the realm of Lahut.

You will see Allah Almighty there. Then you will see what Allah Almighty's true attribute is. After that you will say these things. These are very long. Stories.

And these are deep places. Yes.

The placing of the body on Solomon's throne is Allah Almighty's test of Solomon. Let's see what he'll do. I gave you such beautiful horses. When you were given these beautiful horses, you liked it. When a body is placed on your throne, let's see, will you rebel? It was a test. But he passed that test.

Yes. We are ending our lesson here. The night prayer call has been recited. Stay well. May you be entrusted to Allah. For the sake of Allah Almighty. Al-Fatiha.

Yes. Yes.