Hud 28: (Noah) said; “Oh my people! What do you say if I am upon a clear proof from my Lord and if Allah has given to me a mercy from Allah’s side, and if this was kept hidden from you? Will we force you to Allah while you do not desire Allah?”

Yes.

At Surah Hud, verse 28, we left off, we say. Yes. We start from here.

What were we saying in the previous verse too? The disbelievers, continuing their talk, what? We do not see any superiority of yours over us either. To whom does he say this? To Noah (peace be upon him). Noah (peace be upon him) lived among his people for 960 years, among his people. And after Noah's flood he lived another 140 years. So Noah (peace be upon him) lives a life of 1200 years. When he lived among his people for 960 years and told the truth to his people, his people would say exactly this to their children: we have this advice from our father's father's father's father. This man does not die. Do not believe his words.

Advising one another like this, Noah's people did not believe in Noah. In this case, to Noah (peace be upon him), Noah (peace be upon him), his people say: you have no superiority over us. Then, they say, there are wretched people with you. So now these make class distinctions among people. What is it? Those with money, the rich, the reputable. Whereas esteem is with Allah. If a person becomes a servant Allah loves, he is esteemed. In this case, what do they say to Noah (peace be upon him)? The disbelievers, continuing their talk: We do not see any (?) superiority of yours over us. On the contrary, we think you are liars, it says.

Thereupon Noah (peace be upon him) says this.

Verse 28. Of Surah Hud, verse 28. Noah said: O my people! If I am upon a clear proof made known by my Lord, a clear proof (?), and He has given me a mercy from Himself and this has been kept hidden from you, what do you say to that? he says this time.

I too call out like this to the Diyanet (?). If knowledge was given to me by my Lord and you do not possess this knowledge, if you do not possess it, so that you say in Arabic it comes like this, "lan" does this, "min" does this, "ti" does this, and render it in a way that attributes qualities to Allah, and say if I had said it like this in the footnote it would be most welcome, but according to Arabic it comes like this, and if according to that rendering you also believe, I say to you: if knowledge was given to me by my Lord, which I am explaining anyway, and you are unaware of it, sir, and if I warn you, if I keep on, if a mercy was given and it was kept hidden from you, and it was indeed kept hidden, if it was kept hidden, what do you say to this?

What will they say to that? They will say exactly this. In the address of Elestü bi Rabbiküm, when Allah Almighty made a covenant with our souls, when people's desires and intentions became their destiny, when Allah Almighty placed those characters into our souls as characters, when people come into the world, did you think you would die without proving what kind of person you are? According to the verse, whatever is in that person's scenario, in the covenant he gave, he will say that. He will live that. Yes.

Tell him the truth as much as you like. The truth. If he gave his covenant with a soul rebellious to Allah Almighty, it is not possible to bring this person onto the path. Because no being, no one other than Allah can change destinies.

This kind of talk of ours, to you constantly, from the Diyanet, because that is how they answered us. They put this down to fatalism.

This person has a fatalist mentality, they say, like this. They do not know what fatalism is. With partial will, through the actual deeds man has done, the person lives his own destiny. This is not fatalism. The fatalist's way: the fatalist says Allah created me like this. If He had willed, He would have made me so; like that he ties it to his destiny and does nothing. He does a good deed himself and ties it to Allah. Now in this case, by taking my will off me and using Allah's will over me, using it as "the Arabic word is this", using it like that, people's will is removed, and when Allah Almighty uses His will over that person, that is where they bring real fatalism in here.

What will the person say this time? Allah puts whom He wills into Paradise, whom He wills into Hell. Allah guides whom He wills and does not guide whom He wills. So whatever Allah wrote for me, that will happen. he says; that is where the fatalist comes in. the fatalist: although they themselves live as fatalists, although they live fatalism, even so, since a person raised this way does not know fatalism, that with partial will, by his own decision he made,

with man's actual deeds, the reward and sin he has earned within his life become his destiny, by removing this destiny of his, the person's destiny, his will, and tying it to Allah, it is actually they who live fatalism itself. They are unaware of this too. They have wrapped themselves in such armor that the thickness of the armor is kilometers; you cannot pierce it. You cannot pierce it. You can't get a word across to these people.

We are Muslims. A Muslim, by (?) our Lord made known, is a brother. Is that so? Our Lord makes it known so. Even if one Muslim is at one end of the world and another Muslim at the other end, they are brothers, He says. In this case, these brothers, among themselves, especially (?), never quarrel.

What do they do then? They warn each other. They enjoin what is right.

We get up, we go to them. Instead of the person listening to our situation, instead of listening to the answer we would give them, he himself talks constantly without giving us a chance to speak; I say allow me, look here no, he talks; allow me just a little, I say, isn't that so, no chance to speak, there are witnesses here, no chance to speak; what should I say to you, why did I come here, yes

people like these lived in the prophets' time too anyway; there is only one difference between (?) and these people, there is only one difference. The testimony of faith. Yes. A dry testimony of faith.

Tomorrow this person, at the tribunal of the Truth, in the presence of our Lord, I wonder, how will he answer? Because it is a place 76 million people look to.

You, he says, don't know Arabic, done. He's done with you. We show a verse: Allah Almighty sent every prophet with the language of his own people. If He raised me in a way you do not know,

if He gave me a knowledge your mind cannot give, and I set out to explain this knowledge to you, and without listening to me, without understanding what kind of person I am, you freeze in the same place like a broken record, it comes out both

that you have no respect for people, and, in the religion of Islam, the lack of your knowledge; with the whim of your nafs, that the position you are in gives you, with that whim your looking down on people, your excluding them; this state of yours is enough for you before Allah.

And what do they say to Noah (peace be upon him)? Noah (peace be upon him) said: O my people, if I am, made known by my Lord, upon a clear proof, and I too am upon a clear proof from my Lord, upon a proof, to remove from religion falsehoods, I am a person charged, charged.

People who tie everything to Arabic.

Allah increasing people's disbelief; the verse I rendered correctly,

the verse where I said they left themselves in darkness, wrongly presenting it to people, and they themselves in a certain position, because they know Arabic, saying there is no good in this man's talk, the one exposing a person he does not know, and the one who opposed Noah, what difference is there between them?

There is a difference of faith. Look, I am not saying disbeliever. There is a difference of faith. People within a circle of ignorance, without knowledge. Knowing Arabic does not mean having knowledge. Today a person knows Arabic, knows Turkish, knows French, knows German, knows English. There are those who know five languages. There are those who know three languages.

Now here our child knows German. Along with his own character. There are people of knowledge in German, in Germany. He has a knowledge of his own, particular to himself.

So, raised from certain places to stir up discord in religion, these people, in religion, just as they introduced into the Gospel, rendering verses contradictorily, dragging people into superstitions with the verses this way, these people are never on the side of improving themselves. if a prophet came (?) to these people today, him too they would exclude. They would exclude him too. Yes. In this case, what does Noah say? Noah said: O my people, if I am upon a clear proof made known by my Lord and to me Himself, what does it say? And He has given me a mercy from Himself and it has been kept hidden from you, what do you say to this? While you do not want it, we are not going to force you into it.

That is, however much you deny Allah, we are not going to force you to Him. Because we have no proof in hand. What proof does he have in hand? Allah's verses, and to people: I am my Lord's messenger, I am telling you the truth. And he says: O my people, these idols you worship are Allah's servants. Instead of turning to Allah, you associate partners with Allah. In this case, serving with your own hands the servants Allah created is not reasonable, he says. Thereupon: you, leaving all these idols of ours, they say, to a single god, they say? You are trying to steer us. we see you as lacking in mind, they say.

That is, as mad, possessed, crazy.

Although Noah's (peace be upon him) people insulted him, quite gently and calmly, with compassion he addresses his people. O my people! Surely Allah has made known to me what you do not know. What is it they do not know? They saw worship of those idols from their fathers, their ancestors. Idols. In this case, since Allah Almighty, as a mercy, will not call to account anyone from a generation He did not inform, to them He sends a prophet. A prophet.

We will explain this by comparing it to our own life anyway. If, against the falsehoods that have entered in this time too, Allah Almighty has raised us and sent us, with your language sent us, and the verses, history, are here. I am not saying prophet, God forbid. Scholars are the heirs of the prophets. And Ahmet and Mehmet do not raise scholars. The diplomas he got from the hands of Ahmet and Mehmet do not prove that he is a scholar. Then, since in the hadith where he said "the (?) of my community are like the prophets of the Children of Israel" scholars are the heirs of prophets, since he said "the (?) of my community are like the prophets of the Children of Israel", look, he does not say prophets, he says "like"; if revelation comes to prophets, according to the verse that says most people do not know inspiration, in correspondence to the verses Allah Almighty into the hearts of people who are scholars instills the verses' meanings.

The spirit of those verses, how they come, he teaches to his students. Those students of his on earth. Since he has no other teacher, he is called ummi. But many people, by their own minds, say ummi refers to those who cannot read and write. I say, today some shepherds on the mountain cannot read or write either. Are they ummi too?

The meaning of ummi: not having been raised by anyone in the world, as a result of a knowledge given to him by Allah, this person possessing knowledge makes him ummi. Like whom? Like Uwais al-Qarani. And from the door he was raised at, Allah will raise people until the Day of Judgment.

Those who cannot stomach these,

those who see themselves in a certain position, those who, with the vanity that position gives, look down on people and are puffed up with conceit, I wonder what they will do in (?) in the presence of Allah Almighty?

We continue.

O my people! Surely Allah has made known to me what you do not know. I too say that in this time I know what you do not know, because my Lord raised me; the address of Elestü bi Rabbiküm He showed me, the covenant with people He showed me, that the souls there are 3 classes according to their desires and wishes He showed me; that is why the Prophet says this hadith: while a child is in the mother's blood, whether he is wretched or blessed is known, he says. According to what does he say it? According to his covenant there. People devoid of these deny this hadith too. Denying this hadith is denying the Quran's 172, Surah Al-A'raf, verse 172.

Yes. Everything I say, I say in the light of verses. I say it with hadiths. I am not speaking off the cuff. Nor am I following the whims of the nafs. I do not tell them they must accept my word. Use your minds, I say. Pay attention to the words I say. Do they correspond to the verses or not, I say. Who I am does not concern you. No one knows me. But they know that position of yours. The nation has fixed its eyes on that position. people will live by a word that comes from there. By that word of yours. These people are your example. These people are your example.

O my people! Surely Allah has made known to me what you do not know. I am a prophet sent to you as a warner upon a clear proof, he says. I too say that Allah Almighty made known all He made known in this Quran. If you fabricate this onto Arabic and attribute qualities to Allah Almighty, then into a state ruled by falsehood and superstitions you will come. We say that Surah Al-A'raf, verse 172, has been covered in ash, closed off. No one knows of the covenant. In the mother's womb? After coming into the world? They say after He drew out his offspring, Adam's offspring, from his loins. That's how far your knowledge goes.

I have a knowledge that was not given to you.

Then if you say of Allah "it is hoped that", "so that", "such that", every person of sound taste according to his own mind, that "it is hoped that, so that, such that" word if you put it in place of (?), if you fit Allah to every sound taste, His verse.

What kind of understanding is this, and how, Allah's verse being the truth, here and there pulling it by human contrivance.

Yes.

If they show you the truth, the truth,

at the same time, removing partial will, with the paper in his hand, our patching it onto Allah he shows, and also, that removing Allah's will we use our own will, he shows. One word this way, one word that way, he shows it. As if he knew the knowledge himself, he says with the whole and the partial, with its will, he says, these things happen; he confirms it. Well, if you remove the will of the partial here and tie it to the universal, and also slander me and say he removes this partial will, then turn around and tie the universal to the partial, then say this man goes into fatalism, then it comes out that you

know nothing of anything. So we say: I have a knowledge you do not know. There is a knowledge you do not know. What is this knowledge? Partial will. Where does it come from? It comes from Elestü bi Rabbiküm. It comes from Allah Almighty's intention. It comes from the word "Be!". It comes from Allah Almighty's willing. He will create man. And He will leave his will free. And that man will have himself programmed. Because Allah Almighty will give a part from His soul. That part has qualities. With those qualities the person will decide within his own (?). Do you know about these? If you knew, you would not speak one way and then another.

So this is a knowledge you do not know. You cannot write this Quran. you cannot write it outside this knowledge.

For this reason a knowledge you do not know is in me. Noah says so to his people. There is a knowledge in me you do not know, he says. Because your Lord raised His prophet. Yes.

I am a prophet sent to you as a warner upon a clear proof, he says. He expresses his prophethood. I too say to you that with a clear proof I have come to remove superstitions from religion. With a clear proof. I am proving this to you. Does one thing I say refute another thing I say? Does one thing I say cancel another? Do my words go outside the verses? And do I tell you any superstition?

Is this not enough for you?

Yes.

A prophet sent to you as a warner: the calamities that will befall you I know by the mercy Allah gave me, he says. The calamities that will befall you, he says, by a mercy our Lord gave me I know. With that mercy our Lord making it known to his heart by way of revelation.

now if this matter has been kept hidden from you, that is, if there is no proof besides me to bear witness to my prophethood there is none right now, I too, other than my Lord, for my having been sent by my Lord to remove falsehoods from this religion, if you have no proof other than Allah, the verses correspond. Yes.

Now if the matter has been kept hidden from you, what do you say to these, he says. Yes. Do you still want calamity by continuing to deny, he says. By continuing to deny. Yes.

If you still do not want Allah, shall we force you to Allah? We too say: the duty given to us by our Lord we have fulfilled. There were great burdens on my back and my shoulders. Now these burdens have come down; I am like a bird flying in the air. I have fulfilled my duty. I have announced the duty my Lord gave me to the places needed. Not only to the Diyanet. To the people at the very top of the state, even up to ministers, to ministers as well. And I'll give you another good piece of news here.

Our child Ömer, a journalist and writer, our researcher child, when he went to the Prime Ministry's Private Office, at the Ministry of Agriculture and Food the minister was looking for his book. Where is my book? Because books had gone to all the ministers; he had sent them. And the ministers were having talks about our book.

About our book, about the translation we wrote. we got it to such high places. In this case I have done my duty. My duty now is again to tell you the truth. Yes. In the light of the verses I will again tell you the truth.

If you still do not want Allah, shall we force you to Allah? Never. we are in no position to force anyone. The reason? Because everything: in the address of Elestü bi Rabbiküm, when Allah Almighty made a covenant with His servants, everyone's desire and intention to them as destiny He gave. These destinies of theirs, just as no one can change them, the person himself cannot change them either. What does our Lord say? If We do not will, you cannot will. What does this mean? They bring this, they bring this; the person, with the Arabic word, by his own mind says this is Allah's willing; there, he says, if Allah wills He steers you into deviance; if He wills, He steers you to guidance.

he understands it that way, whereas "if We do not will, you cannot will": back then, He says, We made a covenant with you, We wrote your desire and intention for you as destiny; these destinies of yours will not change by your willing, He says; only if We will, We change it; and a word has gone forth from Us, Paradise and Hell, He says; with Us there is a book, preserved in the Preserved Tablet; after that neither an addition nor a reduction is made, He says.

So if our Lord does not will, we cannot will, and our destiny does not change. This matter is settled.

What do we say? If you still do not want Allah, shall we force you to Allah? No one can change anyone's destiny. even if a prophet; what is written in a person's own nature only Allah changes, if He wills. Allah. Because He instilled the characters; according to the person's intention and desire, their intention He wrote for them as destiny. The scenario has been written. We play its actors in the world, as ourselves. He clothed us in flesh and bone too, gave us our appearance as matter. How beautifully Yunus Emre says it too. I clothed myself in flesh and bone, I appeared as Yunus, he says. Yes.

Allah Almighty wrote what was to be written. He programmed the worlds. He gathered them all in one book, the Quran, and kept it preserved in the Preserved Tablet. So from now on no event is going to change. Whatever character, whatever destiny people are upon, they will live that and go. Yes. You've refreshed my tea. Bring me a hot one.

So even if we forced you to Allah, you would still do as you see fit.

By the warning here, the invitation, conveying the truth, is meant: this person's, one person's warning to another person, his invitation to the truth. It is for Allah. a person who gave a good covenant, among such a disbelieving people, may be found. These, when they hear the truth, turn to Allah. So, that "such that, so that, in such a way that" he spoke of, the (?), and he gives its meaning very nicely too. He says, Allah's, he says, a thing, he says, strongly expecting, he says. Correct. And expecting what follows with hope, he says. Allah does not hope.

Allah does not hope. To hope means to strongly expect something from someone and to expect with hope from him that it will happen. And he does not know how it will end. Allah Almighty, however, does not hope. Because He knows the truth, because He programmed the worlds, according to the verse "there is not a single living being of mankind to come until the Day of Judgment of whom We do not know what he will not do", Allah Almighty does not wait on "such that, so that, in such a way". He does not wait on "it is hoped that". (?)

This proves Allah Almighty's being aware of every particle in the worlds. Yes.

And after that these gentlemen, these gentlemen: we know Arabic, you don't know Arabic, we're done with you. Arabic grammar is like this, but in the footnote it is as you say, in the footnote. What kind of pickled cabbage is this, what kind of (?).

I mean both this way and that way, let neither the skewer burn nor the kebab; on one hand he'll please you, on the other he'll do what he says himself; he'll think you're someone from outside, from outside, someone raised by this one or that one, and when he talks like his own wound-up record he'll think it came and went, okay, done. With us the work doesn't end.

With us the work doesn't end. With us strength doesn't run out. I mean the strength of knowledge doesn't run out. As long as Allah is behind a person, the strength of knowledge in that person does not run out.

That person's stamina does not give out either. As long as he is on duty, his stamina does not give out. Like Noah, like Abraham, like Solomon.

Yes. That is why these people are devoid of these.

If only they knew. If only they could understand. If only. Allah Almighty says so too. Look at His mercy. If only they knew, He says. You know, when they come in the world of the hereafter, He says. If only they knew. He put a parenthesis there in advance too. Or has it come to the world of the hereafter, was it there before? Or He says, if only they knew, that is. If only they knew Me here. They will not be able to know. Because their characters are like that. If they could change, He would have abolished Hell too. Yes. Why does He say it so here, so, (peace be upon him)? How abundant His mercy is.

How compassionate and merciful He is to the servants He created. He proves it here. Since His mercy is upon everyone in the universe, how do you discriminate among His servants and put whom He wills into Paradise and whom He wills into Hell? You say Allah increases a person's disbelief. You say He increases the disease in his heart.

And you take the will off man and tie it to Allah.

And then he takes the Diyanet's translation in hand. Our brothers here read. What I say (?) comes from the root. It comes. Look, if I said this, he says. If I said the footnote, fine, he says. Because he read, read, read. He is unaware of that. He ties what I say to the footnote. He ties it to the book. He believes that book. When he encounters what I say, he says it would be fine if I said it like the footnote.

It's astonishing, really.

What would you talk about with people like these?

We left the flash player. If you would be so kind as to listen to it, here you go, we said. But we said we will broadcast this to the world. To the world. (?) As "Answer to the Diyanet". When you click, it comes up right in front of you. We talk for two hours twenty-five minutes. And in the light of the verses, look how nice. We talk back and forth, comparing. All right. Now I ask: if I were a person not charged by the Lord, not raised by Him, could I compare these? Could I understand these? I would understand like you. What would my difference from you have been?

For 150-170 years insertions have been inserted into the Quran, into its translation, but not the verses, into its translation. Insertions were inserted, and in this way, to degenerate the religion, to degenerate it, Arabic grammar was tampered with, and they began to render it this way.

They attributed qualities to Allah Almighty. If you had a mind, would you look at the footnote or at how the verse comes, or would you judge by Arabic grammar? If you judge by Arabic grammar, you attribute qualities to Allah, you believe in the Arabic word, and you will have turned your back on your Lord's verse, the one you should really believe in.

Yes.

So even if we forced you to Allah, you would still do as you see fit.

We passed over this part nicely. A person who gave a good covenant may be found among such a disbelieving people. These, when they hear the truth, turn to Allah. That is why the prophets and the scholars who are heirs of the prophets, making Allah's

word heard by people, of such people's returning to the truth become the cause.

Your commentaries, written since the founding of the Republic, I have them. Open them and see which one is like this commentary. I'm not saying it because I wrote it. You will compare. Which one's meaning has come within the spirit (?) of the Quran verse, and they interpreted these verses this way. These writings are words spoken as the result of a life lived. These are not written from hearing Ahmet or Mehmet.

Otherwise these people will become Muslim.

He himself has not saved people from their former disbelieving life. That is, with these scholars' warnings to these people, those people returning to Islam, it is not meant that that scholar made that person Muslim.

It is in the person's nature, in his nature. Becoming Muslim is in his covenant. He only announced his Lord's command. What is it like? You have a grain of wheat in your hand; I threw it into the field, or planted it in a pot; wait for it to grow, dry soil. Allah's word, a mercy to them, water; in that soil, when that seed took in that water, it grew and flourished, found life. That seed returned to its origin, it yielded wheat. Did the scholar do this? The scholar rained down Allah's word, His mercy, as if pouring water on that seed. Allah's word. And that seed returned to its origin. So some people say: I made so-and-so (?).

Er, I made him Muslim, he says. What did you make Muslim? Perhaps you explained Allah's word. That was a mercy. If it had not been in his nature, could you have made him Muslim? If you made that disbeliever Muslim, the one who came as a mercy to the worlds, the Prophet (peace be upon him), could not make his uncle Abu Lahab Muslim. He could not make Abu Jahl Muslim. So since no one can change a person's nature, Allah Almighty sends the verse. My beloved, do not mind their denying you. In their time they denied Me too, He says. They denied Me too. Yes. In this case no one can make anyone Muslim or make anyone a disbeliever.

Only, as Allah Almighty decrees in the verse: enjoin what is right on one another. That is, speak the truth, He says. The truth. And again in the word of a verse Allah Almighty says: spread truth and justice on earth, He says. Now Allah Almighty, free of deficient attributes, free of deficiency. When He says spread truth and justice on earth, "Allah leads astray whom He wills. And guides whom He wills", when He says that, to every person of sound mind I am calling out from here.

All created humans and this universe are Allah's servants and Allah's creation. Now I ask you a question. Does Allah commit injustice among His creatures?

If He tells His servants: spread truth and justice on earth, and you attribute to Allah Almighty qualities, that He leads astray whom He wills and guides whom He wills, if you say so, if the Creator Allah discriminates among His servants and leaves whom He wills (?) to punishment and guides whom He wills, then with those people's sins and among His servants has Allah Almighty committed injustice or not? Yes. I do not know such an Allah. Nor would I worship such an Allah. My Lord is the possessor of justice. Since in the verse where He says His mercy is upon everyone in the universe, judging among His servants with justice, He says I shared out even the earth equally to you, a question like this may come to your mind.

Did He create the deserts equal too? Yes. If He gave you the wealth on the earth, the underground wealth, the oil, to him He gave. Though He created the earth equally, do you see injustice in it, do you have Him commit wrong over His servants? But you do have Him do it, according to your mind.

As I always say, I want to remind you again. He took me for a hodja from outside. He probably took me for someone raised by Ahmet or Mehmet.

So Noah (peace be upon him) addressing his people and his invitation to Allah Almighty is so that among them those who will follow him, who have believed in Allah and the hereafter, the believing people, from among them he may save. If there are those among them who know the truth, if there are those who will return to the truth, for that he is obliged to invite. Because Allah has him invite. He does not destroy anyone from a generation He did not inform. We, unless We have warned a town's leaders, unless We have sent them a scholar and a nabi, a prophet, and warned them, are not the destroyers of that town, He says.

Unless you change your own way of life, our attitude toward you does not change either, He says. How beautifully He says it.

Yes. Ten o'clock.

Since everyone is free in his own will, will was given to man himself and, so that people could be held to account for their own deeds, realities were shown to them in the unseen realm, proofs were made, and books were sent to shed light before them.

How nicely they slander, too. I have the proof of it anyway, (?). This man removes partial will from man and ties it to Allah, he says. Isn't that so? That's what he says.

instead of protecting the honor and dignity of the position he holds, unworthy of that position, by slandering a person he does not know he commits betrayal. He commits betrayal.

The words he speaks are a betrayal. A slander.

Yes. So the events from here on: the deeds people did with their own behavior, desires and wishes they have displayed. It is their displaying. No one can (?) anyone. Nor can he put chains on their thoughts. So he cannot change the destiny writings written in any person. Yes.