Al-Ma'idah 49: Judge over them with what Allah has sent down and do not follow their desires. Be careful that they do not lead you astray from some of the rulings that Allah has sent down to you. If they turn away (from the judgment), know that some of their sins are a calamity upon them. And verily, most people have gone astray.

Our daughter (?), say: at Surah Al-Ma'idah, verse 49 is where we left off.

Yes, Surah Al-Ma'idah, verse 49 is what we are reading.

Because they misunderstood this surah, I mentioned this verse — let's rather say: because they misunderstood this verse, they say this verse was abrogated by verse 42, that is, by verse 42 of this Surah Al-Ma'idah. As we always say, there is no abrogation in the Holy Quran. There is no abrogation. Because Allah does not speak in vain. A verse spoken in vain, abrogated, put out of force, has no place at all in the Holy Quran.

In this case, perhaps to those who think they have plenty of knowledge — who think they have plenty of knowledge and get stuck on abrogation — something like this comes to mind: O Hodja Efendi, in this verse he says there is no abrogation at all in the Holy Quran. Yes. There is no abrogation at all. Had there been abrogation, the verse put out of force would never be in the Holy Quran. What does Allah Almighty say? With Us is a Book, preserved in the Preserved Tablet. Nothing is added to it or taken from it afterwards. So a word that was removed with Him, abrogated, that is, one replaced by another — why should that empty word be in (?) in that Book of Allah Almighty?

The original of that Book is the Holy Quran. In this case, because people cannot properly understand the meanings of the verses, they take the short way: it was abrogated by that — they cannot cope with it — this one was changed by that, and so they shamelessly ascribe attributes to Allah. They try to (?) Allah into their own minds. I am astonished at these words of theirs.

If I am wrong, let them explain it to me. Now, they have explained the verse wrongly too. They have explained this verse wrongly too. And with this mindset, those who explain this verse like this will of course say of it: in the Holy Quran that verse was changed too, that one was removed by this, that one was abrogated by that. (?), it says now. Take the verse. They have explained it wrongly anyway.

We gave you this instruction, it says. We gave the instruction. This, of course, is in parentheses. A text a person added from his own mind. In parentheses. Judge between them by what Allah has revealed and do not follow their desires. What does verse 42 say? They constantly listen to lies and constantly consume the unlawful; if they come to you, either judge between them or turn away from them, it says. If you turn away from them, they cannot harm you at all, and if you judge, judge between them with justice. Allah loves the just, it says. It does not say: judge between them. Now pay attention to the verse. Judge between them by Allah's (?). Verse 42 says it like this.

Either give a ruling or do not, it says to him. Whether you give it, (?) for them, or not. What is the subtlety here? In verse 42 Allah Almighty has given all people their own wishes, desires and intentions as their destiny, and there is not a single living being to come until the Day of Judgment whose doings He does not know. In this case, He gives the Prophet authority. Either give a ruling or do not. Nothing will change, He says. And what does He say here? Judge between them by what Allah has revealed. Here too He says it like that. What does He say? In verse 42: They constantly listen to lies, constantly consume the unlawful. If they come to you, either judge between them or turn away from them.

Either judge, or turn away. Here it says: judge between them. If you judge, by what will he judge? He will judge by Allah's laws. Now what do we say about the verse? Give a ruling. Do not follow their desires. Do not follow their desires. Of course, do not follow them. Give a ruling. It is here, and it is there too. Give a ruling. If you give it, give it; if you do not, do not. But here, if you give a ruling — with Allah's justice; this word says so. Judge with Allah's justice. We read it again. Judge by what Allah has revealed. Judge by what Allah has revealed. And do not follow their desires.

Beware lest they lead you away from part of the rulings Allah has revealed to you, it says. It warns. Now: if they turn away from the ruling, know that by this Allah only wants to bring part of their sins as a calamity upon their heads. Is there such an Allah? That He should want to bring His servants' sins upon their heads as a calamity? That is, that He should want it, desire it. (?) He destroys at once. He does what He wills. Will you say to Him: why did You do such a thing? Will you question Allah? That is, will you call Him to account? For what Allah does, no one can call Him to account. Look what it says now.

Allah only wants to bring part of their sins as a calamity upon their heads. Look, look, look, look. Allah would bring part of their sins as a calamity upon their own heads. Can Allah be like that? Don't people commit sins? They do. Is this not a sin? It is a sin. If he says 'I repent', does Allah not forgive? He forgives. So the meaning of this verse is not like this. If they explain these things like this, of course they will make (?). Allah did not will it, He changed it, they will say. They will say, that is. They will say. It never ends. Like this, 492 of them — they explain 492 of them wrongly.

Now look, how is this to be explained? We will tell you that part. Pay attention to (?). If they turn away from the ruling, know that by this part of their sins is a calamity upon their heads. Part of their sins is a calamity upon their heads, if they turn away. So what does Allah Almighty do to them? He gives them misfortunes, exiles, imprisonments. Yes, in this case, what did they do? Part of their sins became a calamity upon their heads. Who did this? Did Allah do it? By their own wishes and desires. Look what it says now. Let's read it again. If they turn away from the ruling, know that by this part of their sins is a calamity upon their heads. Part of the sins they themselves wanted is a calamity upon their own heads.

Why? Because Allah Almighty has the attribute of justice. Eleysallâhu bi-ahkemi'l-hâkimîn — the Judge of judges: will that one commit sins and He leave him as if sinless? And look at Allah's mercy, too. He also has mercy. In those sins there is also His mercy — it turns out to be His mercy. Look what it says now: part of their sins is a calamity upon their heads. Many people have gone astray anyway. If part of their sins is a calamity upon their heads, Allah Almighty, with these misfortunes He gives them, makes it an atonement for some of their sins. He makes it an atonement for their sins. As long as they know that this misfortune comes from their Lord.

O my Allah, I was in ignorance. I could not know You, I could not recognise You. My surroundings or my way of life or my situation were not suitable for knowing and understanding You. But now I have understood, O Allah, forgive me — when he says this, will Allah not forgive? When he turns to His Being, will He shut the door on the one who turns to Him? In this case, if Allah wants to bring their sins upon their heads as a calamity, out of the resentment and hostility He feels against them, would He ever forgive them even if they asked forgiveness? So they have explained this part with very strange meanings.

And then, yes, by the shortcut: this verse was abrogated by that? Yes, make it up and make it up. Like on the Sirat Bridge, where everyone will go into hell, and somehow those chains will strike, those bridges, those maces will strike. Allah Almighty will receive the believers with a smiling face, a smiling face. And He will give until they are content — where is the Sirat Bridge here, where are the hooks here, where are the maces here? Those ignorant people are so ignorant that they do not even know the verses. What does it say? When it is levelled — when the mountains are scattered and the ground is levelled, it says.

Completely level. When people are gathered there, it says, no one will (?) by a sign. That is, everyone will come after him to the place of gathering. Where is it here? The Sirat Bridge. Look, everything is level, it says. It does not say you will cross a bridge. It does not say there is (?) and you will jump across from there. Yes. And then the superstitions — falsehood says, the false ones say of the truth: he is toying with our religious belief. What religious belief? They do not say: we abided by superstitions, and just as Abraham toppled the idols with an axe, he is driving the axe into the neck of our superstitions — instead they (?), he is toying with our religious belief.

They too — those who ruled by falsehood, who strayed to idols — said the same. They have attacked our religion. (?) Yes, the news comes to man openly.

So Allah does not want to bring part of their sins upon their heads as a calamity. What does He want to do? Part of their sins is a calamity upon their heads, if they turn away. He will give them misfortunes, and within these misfortunes He will also take them as atonement for their sins. Look at Allah's mercy. Yes. Now in this case, isn't this verse abrogated by the other verse at all? That is, the discretion has been taken from his hand. Yet does Allah not say: judge between them with justice? Either give a ruling or not, it says, but if you give a command — that is, if you give a ruling — judge between them with justice. Does it say here, as He said in the other verse, that is, in verse 42: you shall never grant them discretion — that is, do not grant discretion, always judge over them?

That is, judge by Allah's laws. Had He said such a thing, He would have held the Prophet responsible for each of them until they became Muslims. My friend, the Prophet would have had to (?). Those who did not become Muslims would also have been responsible. Yet all of this goes against the verses. It contradicts itself.

If we know the verses, it goes against many verses. Such as? At the covenant of 'Alestu bi-Rabbikum', when Allah Almighty made a covenant with people, since no one can change anyone's destiny, it goes against this verse. It makes Allah Almighty's verses be belied. It tries to make people or His prophets go outside their destinies, to get around them. So with such illogical words these people have set up abrogation. They just don't want to use their minds right away. If his mind had worked, he would find the truth. They don't want to use their minds, so — hop! (?) — abrogated! Fine. Here it says this.

What does it say on the other side? There too it says you will judge between them. Judge by Allah's command, it says. And here too, when judging between them, it says: judge by Allah's command. How beautifully it says it. What does it say after that? Beware lest they turn you to their own rulings, it says. Beware of their (?), it says. What does it say there? Look what it says. Judge between them by what Allah has revealed and do not follow their desires. Beware lest they lead you away from part of the rulings Allah has revealed to you, it says. From part of them. That is, to matters that serve their own interests.

If you say so, there is nothing in our (?). Whatever you say to this, what shall we say to your (?)? Things like that. Yes. If they turn away from the ruling — it says it anyway, look. If they turn away from the ruling, by this Allah only wants to bring part of their sins as a calamity upon their heads. No, there is no such Allah. Allah Almighty does not at all want to bring their sins upon their heads as a calamity. The actual deeds each person does with his own partial free will are his own sins. Allah Almighty does not discriminate among the servants He created and say among His servants: let me make him like this, let me make that one like that.

Rather, Allah Almighty will judge between people according to the good deeds and sins they did through their actual deeds. Yes.

If people paid attention to these subtleties, they would not fall into such errors.

They have squeezed the Holy Quran into their own minds. They have bound Allah's word to their own minds. Now, what do I understand here? The people who (?) this in this way — between the rabbis and priests changing the verses for a few pennies of worldly gain and fitting them in according to their own heads, and their explaining it this way, what difference is there? No difference at all. There is only one difference: deeds depend on intentions. These people, with Islam as their intention, wrote it in ignorance without understanding.

But on the other side it is deliberate. That is the only difference. Between them judge by what Allah has revealed and do not follow their desires.

Judge by what Allah has revealed. That is, judge by the legal rulings of the Holy Quran. If they wish, let them (?) you worldly goods. They want to give the Prophet goods and property in this world. Let them give. My friend. And they want you to submit entirely to their desires for worldly goods. That is, to turn in the direction they want. That is what they want. They think they can buy everything with money. Those brainless people think that with goods, property, children and (?), in Allah's (?), they will gain fame and glory. Yet it is Allah who creates the children, the people and the beings, and Allah who creates the goods and property He gives them.

Allah has no need of what He creates. So in service of what head, in service of what reason, in ignorance, do you want to save your life by giving Allah what Allah created as a ransom?

Yes. (?) you will give Allah what Allah created. Then beside Him, with (?), you will attain great fame. You will attain high ranks. With what? With all the filth you have done. With all the malice you have done. And you will try to make Allah's word be belied before our Lord. Oh! Look at that head, that head. Look at that mind.

Yes.

Because their understanding is narrow, they are people who try to squeeze Allah into their heads. They want to save themselves by giving Allah what Allah created as a ransom. Instead of doing this, if they surrendered to Allah and did what Allah says, it would be far better for them. Yes, if they had done what Allah says. Rather than falling like this. But they cannot. Why? Because it weighs heavily on their nafs. Their pride and arrogance are not flattered. Their fame and glory disappear.

In this case all glory, honour and might belong to Allah. Allah Almighty says so anyway. Glory, honour and might belong to Allah. (?), it says. If you want fame and glory, you will take your place in Allah's ranks. Look, there are many sultans with Allah. Who are they? The prophets. Who else? The heirs of the prophets. Scholars, the learned. Abdulqadir Gilani, Ahmad al-Rifa'i, Imam Rabbani, Muhyiddin Ibn Arabi, Mawlana Rumi, Eyüp Sultan, the noble Companions. All of them are sultans and the like. Glory and honour (?) people. How did they become — how did they attain this might, glory and honour?

By taking their place in Allah's (?), not by opposing Him. Yes, if you too want glory and honour, if you too want might, you will take your place beside Allah, so that your name too is remembered as a sultan until the Day of Judgment. The names of many tyrant sultans vanished, but the names of the sultans who are with Allah live on. Yes, those who come late are missing our lessons; if they were a bit (?), they would benefit better from our lessons, they would profit from them. Half of them come missing such beautiful meanings. Yes. They say this verse was abrogated by verse 42 of the surah, that it was changed by this verse.

No verse has been abrogated by any other verse. There is no abrogation in the Holy Quran. What some scholars later said about abrogation according to their own minds is their own word. Words people say according to their own minds. We said it before as well. Allah is free of deficient attributes. He does not speak in vain. Every verse has a wisdom and secrets of its own. This must be known so. Yes.

If you judge between them, judge with justice — in verse 42 it says so. If you give a ruling between them, judge with justice; and in verse 49 — from part of the rulings Allah gave you — what does it say? Judge between them by what Allah has revealed. Judge between them by what Allah has revealed. (?) the verse says. Again it says the same thing. My friend, either give a ruling among them or turn away from them. Give a ruling. And when it says 'give a ruling', it is a matter left to the will of the Prophet. Here, here too it is the same: give a ruling. Allah Almighty confirms the word here. That is, if you give a ruling: justice and wisdom.

No. Here the discretion was removed. Here it became a direct command. This command — by this, my friend, it was abrogated. Instead of so quickly fixing that abrogation in his short mind, why does he not think about the subtleties of these verses? That Allah is free of deficient attributes, that He does not speak in vain, that He in no way puts any verse out of force, because all of it is programmed in fine detail, far beyond our minds, in its particulars, and sent down without any deficiency. Why do you not think about these verses this way?

A mosquito or (?) — We do not refrain from giving examples. In a way every person can understand, from the most ignorant to the most learned, with the words of every kind of verse, it is a light for us, it says. But not contradicting one another: judge between them, it says. Here too, in verse 42, it says: either give rulings between them or turn away from them.

It does not say: do not give a ruling. And what does it say here? Judge between them by what Allah has revealed. Here too it says so. What does it say?

My friend, it says: give a ruling between them. If they come to you, if they come to you, either between them give a ruling or between them give a ruling. But when you give a ruling, it says, judge with truth. Judge with justice. Well, they are the same verses. If you cannot understand this, and here, by the short way, in a manner that removes the Prophet's honour, in a manner that ascribes attributes to the Prophet, rejoicing that Allah Almighty at once took from him a duty given to him — this was abrogated by that, his discretion was removed — just look at that.

In writings written like this and in verses explained like this, can you look for sincerity?

I ask: is there sincerity in verses explained like this? If there were sincerity — although Allah Almighty informed us with the verse that the Prophet (peace be upon him) gave mercy to the worlds, that he came to perfect good character, and that he does not speak in vain — how is it that Allah Almighty later begrudges a discretion He gave the Prophet and takes it back?

Those who try to distort part of the verses, who try to distort the verses — as I said a moment ago — between the Jews, the rabbis and the priests changing the verses for a few pennies of worldly gain, and explaining these verses this way, what difference is there? No difference at all. That one distorted the verse, this one distorted it too. And on top of that, he ascribed attributes to Allah Almighty. That He wanted to bring their sins upon their heads as a calamity. He made Allah Almighty helpless. They will be struck with calamities for those sins. Oh, Allah's wanting it! He was not able, so He wanted those sins to be a misfortune for them as well.

He wanted it like this, too. Would Allah ever do (?) among His servants? I have even shared out the world equally among you, He says — the world. In this case, if Allah is the Creator and we are all His servants, if He sent us here so that we prove what kind of person we are on earth, and if He knows what the people to come until the Day of Judgment will do, would our Lord, with such attributive words about any of them, speak about His servants? Would He send a verse like that? Yes. Is our Lord's speech like yours or mine? In my speech there are shortcomings. In your speech there are shortcomings.

But are there shortcomings in our Lord's speech? Can you squeeze Him into your head and say He took the Prophet's discretion from his hand in a way that lowers his honour? Yes. I do not want to say more on this subject now.

In the verse, the meaning of saying: if they turn away from the ruling you give, if they turn away from the ruling you give, is this: if they come and consult you, then judge for them by what Allah has revealed. If they do not accept the ruling, then in return for part of their sins, in the world — in return for part of their sins — Allah Almighty is reminding them of the misfortunes they will meet in the world. If you come to the Prophet and consult him, or you hear of Islam and do not enter Islam, if you do not abide by Allah's rulings, know that in return for what you did, Allah will give you misfortunes before your life is even over.

As He says: We give them two or three misfortunes a year. Yes.

So these are a people in unbelief. If the discretion to judge about them had been taken from the Prophet's hand, if the discretion to judge had been taken away —

Now look at the matter. (?) he would be a prophet who came to the Muslims. That is what some hodjas say, you know. Our Prophet. Not to the worlds, but to the Muslims. Yes. Now here he was restricted. There are other meanings too. We are coming to them now. (?) if the discretion to judge about them had been taken from the Prophet's hand, the Prophet would have been held responsible for their not becoming Muslims. Judging was removed; you will directly make them Muslims. Yes, the meaning goes there too. Plus — that is, whatever you do, make this people Muslim and judge between them by what Allah has revealed.

If the Prophet had been commanded 'judge between them', the Prophet would have been obliged to make them Muslims, which would also go against the verses, and the verses would contradict one another. With partial free will removed, people would have become Muslims or unbelievers by people's efforts. Isn't that what they say anyway? Because they understand the same verses this way, the way I have written. A mother and father, it says, make their child a Christian or a Magian. They would make him a Christian, a Jew or a Magian. A mother and father would do this. And it is written in this verse like this, too.

Yes. What an astonishing thing. An astonishing thing. How do they, without fear, give Allah's verses meanings like this? Without fear. How they try to (?) Allah's verses! Yes. May Allah reform them.

With partial free will removed, people would have become Muslims or unbelievers by people's efforts. Yet all events took place at Qalu Bala. The writings have been written. Everything has been programmed as the result of a programme. In the realm of Lahut, Allah Almighty created our spirits.

He addressed them: I am your Lord. In answer to that address, those who obeyed their Lord became 'Ashâbü'l-meymeneti mâ ashâbü'l-meymeneh' — the people of the right. And those who saw Allah as close to their own being, like themselves, and waited for the Lord they imagined, denied, and became 'ashâbü'l-meş'emeti mâ ashâbü'l-meş'emeh': they are the left. And those who, with all their heart, with sincerity and eagerness, said to Allah Almighty: yes, You are my Lord, became 've's-sâbikûne's-sâbikûn, ülâike'l-mukarrabûn, fî cennâti'n-naîm'. Yes, three classes.

Yet all events took place at Qalu Bala, the writings were written, everything has been programmed as the result of a programme. The world — we are the actors — the script was written in the realm of the hereafter; we had it written to our Lord. Those written writings became our destinies. And in proportion to those destinies, characters were worked into us. With these characters we have wishes and desires. To prove what kind of test we are, Allah Almighty creates events. Within these events we receive reward and sin for our actual deeds. Yes. How beautifully Allah Almighty has set up the order.

Everyone will prove himself in a world of testing. At Qalu Bala it took place, the writings were written, everything has been programmed as the result of a programme. Yet in the verse too: they come to you and consult; if they turn away from the ruling you give, in the world We give them misfortunes as atonement for part of their sins; Allah punishes those who do not want His command in this world and the hereafter. In this world and the hereafter. Are tsunami waves not a punishment? Are earthquakes not a punishment? Are volcanoes not a punishment? Are storms, gales, hurricanes and floods not a punishment?

Yes. All these are within our destinies, so that we prove to our Lord what kind of person we are. They are misfortunes our Lord gives us. Sometimes we receive them as what we deserve. For example, the unbelievers receive misfortunes as what they deserve. Even so, those misfortunes become atonement for them, and with those misfortunes they are meant to want to know Allah. But again they attribute it to nature; they call this world nature, Mother Nature they call it — nature is even its mother, nature gives birth to everything. My friend, they cling to the life of this world and never bow to Allah. And there are also misfortunes our Lord gives from His own Being, so that people prove what kind of person they are.

Within one's destiny, He does not place on him a burden he cannot bear. He is tested within those misfortunes. These too are misfortunes our Lord gives so that we prove what kind of person we are. And of course we will be patient with them. We will prove what kind of person we are. For example, earthquakes also happen among Muslims. These earthquakes are not like the misfortunes given to the unbelievers. They are similar to them. Now, when we say not like them but similar, we mean this.

Just as these misfortunes are given so that we, or the polytheists, the unbelievers, the non-Muslims remember Allah, to us too they are misfortunes given so that we remember our Lord a little, so that we renew our faith and accept what comes from Him, so that He can hold us as witnesses against them. What was it in the first sense? They were misfortunes Allah Almighty gave the unbelievers, the non-Muslims, so that they become Muslims, or so that they know Allah, so that they do not lose hope in Allah, so that they turn to the religion of Islam. If the same misfortunes are given to us, it is so that we remember our Lord much and accept what comes from Him, and according to the verse 'I have made you a witness over the prophets, and your community over the other communities' — the verse in which He says He will make them so.

Look, I gave you fires, earthquakes, disasters, and you continued in your rebellion; I gave the same misfortunes to these servants of Mine too, and look how beautifully they remembered Me, how beautifully they trusted in Me, how beautifully they mentioned Me and sought repentance and forgiveness for their sins — He will say this and show us as witnesses against them. Similar, but not the same. Yes.

That is how it is in the first sense. In the second sense, according to the verse 'We do not lay on your backs a burden you cannot bear', we are tested within our destinies to prove what kind of person we are. Sometimes with your wealth, sometimes with your lives We test you, says Allah Almighty. O man! Think well. Do not be a mindless follower. Do not be one who, by the shortcut, believed him because he said so, believed this one because he said so. Do not be a mindless follower. Do not let anyone, anyone at all, put a mortgage on your mind. Always reflect. Compare and think. Is he a Muslim at all? Is he a Muslim?

He will compare, think and make his decision himself. He will see the difference between them and give his judgment. Beware lest they lead you away from part of the rulings Allah has revealed to you, says Allah Almighty. With this verse Allah Almighty reminds the Prophet of this trait of the Jewish community. The traits of the Jewish communities. Yes: O My beloved, these are people used to changing the places of words in the books. Pay attention to the words they will say. Let them not mislead you with word games, He commands. And by saying this to the Prophet (peace be upon him), Allah Almighty says it in the sense of 'I am telling you, my daughter, so that you, my daughter-in-law, understand' — to his community, to his community.

Yes, if we know Allah's verses, their words remain (?) beside our faith. What does Allah Almighty say? Satan's temptation is (?) for My servant who knows Me. Surely these are not more experienced than Satan. Surely they are not as skilled and accomplished as Satan at tempting people. So if Satan's temptation is (?) for the servant who knows Allah, their words, in the face of Allah's verses, reveal that they themselves are (?) ignorant.

Allah gives the knowledge of the word to those who abide by Him. The knowledge of the word. When they set out to mislead people with those words, beside the people to whom our Lord gave the knowledge of the word, their knowledge of the word cannot reach even up to their toenails. Yes.

That is why we say we will know our religion well, so that we are not deceived. We will understand the verses well, so that we make no concession on our Lord's verses.

O My beloved! These are people used to changing the places of words in the books. Pay attention to the words they will say. Let them not mislead you with words, with word games, He commands. Whom? The Prophet who came as a mercy to the worlds. Can they mislead him? Just as He spoke to the Prophet, we too, for people, as if it were said to him, in a way all people can understand, in a way that (?) their own souls, have written it here this way. Yes.

We say anyway, right after, that none of the created beings is able to mislead the Prophet (peace be upon him). Allah Almighty also emphasises this with this verse. Who could mislead the one Allah Almighty raised and taught? it says. Who could mislead him? Even if they put forward all the communities before them, even if they set up all their scholars, even if they brought out all their skills, still, against falsehood, the word of the Truth will surely prevail. Surely. Because the truth has come and falsehood has vanished, says Allah Almighty. Yes. He comes to you and asks for a ruling. He does not heed the rulings you give him.

If they turn back, know that by this part of their sins is a calamity upon their heads. Part of it. Either he would not have said it, and it would go on as it was. Or if he did say it, the time of the disaster that will come upon him, already set, already programmed, will come down to a shorter time. For example, let us take it like this, let us give an example: the people of Lot, a homosexual people — when they continued on their way after the prophets' warning, they were destroyed in a short time. But before the prophet came, they were continuing on their way. They ask the Prophet Salih for a camel as a miracle.

Yes, the camel comes. When they kill the camel, they themselves are destroyed in a short time. But before that there was no destruction. So if they come and consult the Prophet — because with the Prophet destruction has been lifted, misfortunes are given. Because for the sake of the one who came as a mercy to the worlds, Allah Almighty destroys no one in the worlds. But He will give misfortunes, so that with these misfortunes people turn to Allah. Yes. To remind them. He knows they will not turn back, but so that on the Day of Resurrection people have no words left to say to Allah Almighty, Allah Almighty gives people these misfortunes.

Yes.

He comes to you and consults about a ruling, then does not heed the rulings you give; if they turn back, know that by this part of their sins is a calamity upon their heads. Even if they did not consult, Allah Almighty would still give them misfortune for part of these sins. But they will still go on in those ways. Allah Almighty gives the unbelievers and polytheists who have not accepted Islam two or three misfortunes a year. With these misfortunes perhaps they come to their senses and find the truth. In this respect, people who do not abide by the law of Islam and do not live Islam meet two or three misfortunes a year.

These misfortunes are storms, floods, earthquakes, states of anarchy, massacres, exiles, and many other misfortunes that do not even come to our minds.

Most people have gone astray anyway. If we look at today's world population, it has come close to 6 billion, or — I don't know. At one time it was 4 to 4.5 billion; what it is now, I don't know. Of this, perhaps 1.5 billion are Muslim, all the rest non-Muslim. Few. So most people have gone astray. If we look at our time, even Muslims live unaware of their own religion — even Muslims. And among them, people who envy the filth of the unbelievers and live like them are increasing more and more today as well. In this respect, more than half of the world's population is non-Muslim anyway. When the additions in number from among us in Islam are added to them, most people have gone astray.