Al-Ma'idah 50: Or, are they looking for the rulings from the period of jahiliyya (pre-Islamic period of ignorance)? For a group of understanding, is there a better Judge than Allah?

Surah Al-Ma'idah, verse 50. Or is it the pre-Islamic rule of ignorance they are seeking? For a people who understand well, who is better in sovereignty than Allah? Allah, Allah!

People — the eyes of anyone who is truly human fill with tears. The eyes! In the meaning here — look at this word: sovereignty. Who is better than Allah, it says. Better than Allah in sovereignty — if there is no one; the seven layers of heavens, surrounded by Allah's Throne; from the atom to the globe, whatever was created, all of it our Lord's — than the justice of Allah, who could be more beautifully just? Who could seek a more beautiful justice? Do you see? Who is better in sovereignty than Allah, it says. For a people who understand. If the owner of this whole universe, its sovereign, its absolute ruler and king is Allah Almighty, then than His legal ruling, who is there to give a more beautiful ruling?

Yes. Who could there be? Is it possible? So those who call the legal rulings desert law, who call the legal rulings the laws of a past age, and who see Allah's legal rulings as a superstition left in the past, and those who call it reactionary — they are not aware of their ignorance, of their rebellion against the religion of Islam, of turning their backs on Allah Almighty, and of how, putting themselves in the place of humans, they wander the earth like four-legged creatures.

Yes, but in response to this verse. What does it say? Who is better in sovereignty than Allah? If the one who judges is Allah, if He is the Owner of the worlds, if His justice is unequalled, if He loves His servants very much and makes no distinction among them, which king could have better rulings, which state law could be better than His justice, His legal ruling? If someone turns his back on this and, as I (?) said, calling Allah's laws reactionary, desert law, the laws of past ages, evaluates them in this way — out of their own pride and arrogance, out of seeing themselves as superhuman, and that a person whose ignorance has risen (?) is like the four-legged creatures that roam the earth — they are wretched people who are not aware of it.

Or is it the pre-Islamic rule of ignorance they are seeking? Look what (?). Before the religion of Islam came, with the rulings people gave among themselves, with string-pulling, with favouritism, with (?), with bribes, with the status of landlords, with their own power, with what we call the law of the jungle — do they want to return to the time when they judged like that? it says. Whether you are a governor, a king, a district governor, a minister, a member of parliament, whoever you are, We sent Our laws without making any distinction among you, it says. In this case, do you want to follow this law?

Or do you want a law in which you suffer hundreds of injustices every day and the strong destroy the weak like the law of the jungle — such a law do you want? How beautifully Allah Almighty proves the beauty of the verses of the Sovereign besides whom there is no sovereign — that His laws, with unerring justice, without making distinctions among people, show that He loves people and protects their rights and laws. Yes.

Or is it the pre-Islamic age of ignorance they are seeking? This verse lays bare the state of people. The human nafs is kneaded with filth, self-interest, egoism and rebellion. Those who, although the human mind knows what is right, cannot escape the hands of their nafs, feeling the trouble of ignorance only a little, want to commit every filth that comes to their minds.

To satisfy their own nafs they recognise neither Allah, nor Prophet, nor Book. Such people envy the old age of ignorance and, wanting to obtain with their power everything they desire, commit with their power every filth that comes to mind. These are people who think of no one but themselves. Such people are oppressive both towards those around them and towards themselves. Oppressive. They are oppressive towards themselves.

Such people are far from truth and justice, people who cruelly spread corruption everywhere. Yet Allah's law gives life to all His creatures; from seven to seventy, from the religious to the irreligious, without making any distinction among them, Allah grants His creatures the right to life. Whoever they are, if they had judged by Islam — today, wretched people who go to the European Union in the name of human rights and want to be tried there — what human rights! They grant you right only on the sides that suit them, as an advantage to them. For example, look now at the European Union's court of human rights.

Let me speak about myself. If I rebelled against this state, opposed its laws,

and in this situation committed many actual deeds, and the state set out to punish me — which would be right — and I went and applied to the court of human rights: it would back me, me. Because it wants this state to collapse. It would decide in my favour. Is this human rights? Many of our Muslim children applied to the court of human rights over the headscarf case. What was the result? If it is human rights, whatever kind of human right it is, should it not have upheld the right? So the laws people make are not like Allah's laws. Allah's law — religious or irreligious, without distinguishing anyone — Allah Almighty makes His laws known to people in a way that gives people life.

Man, however, wants to use the law of the jungle. Or, by twisting the laws in their favour and adding articles, they use them as they wish. So Allah Almighty says: do you want to return to the old age of ignorance?

The age of ignorance. You can include human rights in it too: the age of ignorance. Yes.

That's how it is.

They set out to impose laws on those who govern the Republic of Turkey — on those before this government.

Restricting the powers of the police, granting the citizen many powers — the work the police would do for the peace of the nation, for the safety of the nation — they proposed applying laws in a way that would abolish all those laws. And they had these laws put in place; they said: we will take you into the European Union. These laws you lack — put these in, they said. I wonder, do they themselves have the same laws? So think. Think. Think well. Think well. Our friend is ourselves. Our friend is Allah.

We have no friend other than ourselves. Our Lord commands so too. Only if you make concessions to them, He says, will they come close to you. So to whom will you complain about whom? Which law will you leave Allah's law for, trying to take refuge in the laws people have made? Come on, such a thing cannot be. A person would be ashamed of his humanity! Yes. Such people, far from truth and justice, cruelly spreading corruption everywhere — yet Allah's law gives life to all His creatures; from seven to seventy, from the religious to the irreligious, without making any distinction among them, Allah grants His creatures the right to life.

No created being has the authority to commit oppression and torture against another created being, or to make him suffer oppression unjustly. No one — Allah's law, among His servants, makes judgment with such beautiful justice. Would a father want one of his children to oppress another? They report from the Prophet (peace be upon him): who is called a tyrant? A father who makes distinctions among his children is also a tyrant, he says. He will protect everyone's right. We are human, one says; a little more right may have passed from one to another — we are human.

But for these mistakes you made unknowingly, you take refuge in your Lord anyway. (?) you ask your Lord for pardon and forgiveness. You cannot divide perfectly. In this case, while we again try, as far as we can, without separating among the children, to judge with Allah's justice, if a person returns to the age of ignorance and makes the division in a way that makes people suffer, and oppresses them, Allah Almighty says in the religion of Islam that in such matters no one has the right to do such a thing. And whether in inheritance, or in conduct among people, or in dialogues with one another, He has laid down all His laws on how meetings are to be.

In this case, no one has the right to oppress anyone even by an atom's weight. In the verse it says: apply retaliation. Eye for eye, nose for nose, tooth for tooth, ear for ear; wounds too are retaliation, it says. As much as you wounded me, you will be wounded in the same way. Wounds too are retaliation. But if you forgive, He says, I will make it an atonement for your sins. If Allah Almighty protects people this much, relying on what reason do you leave the law of the Lord of the worlds, the Owner of the universe, of Allah who creates from nothing, and go bow to the law of created beings with deficient minds?

But if we are forced to, yes, we bow to the laws of the state; in that state there is no rebellion, whatever happens. If that state's laws do not suit us, Allah Almighty says: if that state does not let you worship, Allah's earth is wide; migrate to places where you can worship, He says. And there you will find more of the provision you could not find in your own place. Because Allah's provision is abundant, He says, (?) are abundant, His unknown treasures are many, He says.

So no created being can oppress another created being or commit injustice. No one has authority or right to do this. So Allah: or is it this oppressive rule of the age of ignorance they long for? For a people who think well, who is better in sovereignty than Allah? it says. That is, than His verses, His commands, the authority He gave people, and the dialogue among them and their bonds with one another, and in return for their never oppressing one another, protecting their rights and justice — whose law could be more beautiful than Allah's laws? it says. Show me, then, on earth. Show me. All of them are deficient. All of them are faulty.

But they seem very attractive to the nafs. Now, first of all, in inheritance Allah Almighty says: for two women, one share, He says. Oh — He made a distinction between people. He did not. He did not. Look now.

If a woman had received her full property from her father, received her full right, today, when she separates from her husband, whom will she go to? She will go to her brother. Because he is in the position of her father. Because her honour is her brother. She will go to her brother. In this case, she received her full property from her father, received it equally, she has no property left, and the brother takes her in and looks after her out of conscience. But if a share had remained there, because of that brother's right, because of his right, the obligation to look after her would arise. That's one. Second, the woman marries and goes to her husband.

Many inheritances remain from her husband. Many inheritances. If she (?) two from her father, relative to the woman, (?) two, then that child, who will barely earn a living, that child who can barely keep his father's property, lives in want compared with his older sister, while the sister lives in plenty on both sides. She gets a share both from her husband and from her father. Now, is this justice of Allah the same as the justice people hold to be equal? Is it the same? But it pleases the nafs: I too am that father's child, I too will take my property, she says. Take it, of course you will take it; Allah does not say don't take it.

But you will take one third, you will take one half. For the son: him two, you one. Now, if there are three boys and two girls, how will it be divided? Three, two, six. Two (?), eight. The property is divided into eight. The girls take one share each. The boys take two shares each. Yes. This is Allah's justice. Because the girls receive their rights where they go. And the one who cannot receive them, the one who cannot — (?) right back to the father's property. A share of hers remains there anyway. It remains. That child is obliged to look after her. Allah has him look after her to the very end.

How beautiful a (?), how beautiful a justice. And this is just one — what else is like it? Is it like human law? Allah's law. Yes.

So Allah: or are they (?) this oppressive rule of their ignorance? For a people who think well, who is better in sovereignty than Allah? In this verse, Allah — with His perfection, being free of deficient attributes, and His attribute of being the Judge of judges — is there anyone? Who, against My justice, will guide people with a justice above it and judge among people without any injustice being done? Is there? He says. Is there? He is challenging. A challenge. Is there? There is not. So this will end all the conclusions, and according to the verse of Allah we have been thinking about, serving what reason do you dislike Allah's legal laws, call them (?), call them reactionary laws, desert laws, and think about your Lord's verses according to your own mind?

Tomorrow at the Great Court, in the divine presence, what answer will you give?

The satisfaction of your nafs, Satan flattering your nafs, and, within an inferiority complex, to show yourself enlightened among people — people who take their place beside those who judge outside Allah's laws and go towards drawing strength from people:

if only they knew that they are leaning on things as powerless as a mosquito.

For the love of Allah Almighty: Allahu ni'me'l-vekîl, ni'me'l-mevlâ, ni'me'n-nasîr. Look what it says: what a beautiful Master, what a beautiful support, what a beautiful companion, it says. Whoever leans his back not on man but on Allah, whoever lives by His laws, says the judgment belongs to Allah and surrenders to Him, and Allah's rulings in his heart lives — these are the ones who attain victory, who attain salvation. Yes.

So this is how Allah Almighty challenges people. On earth no law is just except Allah's law. No law. Because Allah Almighty created our minds short, created them deficient. In all the laws made there are deficiencies. Whether the unbelievers' or the civil code, whatever law it is, in all of them there are deficiencies. Only in Allah's law is there no deficiency. For example, they abolished the death penalty. You come and kill a man — kill him — and afterwards it grants him life. While his mother, his father, his wife and children, his heart burn with grief, how can you grant him life? On what law, on what evidence do you grant him life?

Allah Almighty says (?), (?). Kill him. Kill him — retaliation for retaliation. Why? With this deterrent law He gives people life. Now suppose that person followed his nafs, killed by mistake. He killed. Then it says: pay blood money, it says, and drop the retaliation. Look, it gives life. Drop the retaliation. Again it says the authority lies with his (?). That is, the one who has authority over him is his closest relative. If he wishes, he too kills him. Has him killed. If he wishes, he forgives in return for blood money. Look, it happened by mistake. It happened in error. Or the fault was with our side.

He pushed him into it. And this one did it unwillingly. All right, I forgive you. I don't want your money either, he says. Or he pays blood money to the other side. He gives a gift, and the blood money for this is at present, at present, 100 thousand riyals.

At one time it was 24 thousand riyals. Now 100 thousand riyals. If a riyal is 35 kuruş, that is, around 35 thousand lira — with a blood money of around 35 thousand lira they set that person free. If it was deliberate anyway, its owner does not (?) anyway; he has him killed. This is a deterrent law too. Now, is it like the civil code? Three years, five years, seven years (?) — out. An amnesty came, this came, that came. So that the one who killed him gets back to life. (?) None of them comes close to Allah's law. That law, that law is the law of the Owner of the worlds, of the Sovereign of these worlds.

He makes no distinction among His servants. Yes.

No law — no law other than Allah's law is just. But those who do not embrace Allah's laws are seeking just laws according to their own minds. What do I compare them to?

When a person is in the air, he does not know the value of air. When he puts his head under water and runs out of breath, when he realises he will drown, he understands the value of air. A fish too, in the water, does not know the value of water; it understands when it comes out. So Allah Almighty has put before us the laws that will give us life; people, against these laws — because they are enemies of Allah, because they (?) against Allah, because they go along with satanic and worldly feelings of the nafs — oppose Allah's laws and look for laws. And the more they look, the more they sink; the more they look, the more they sink.

Yes. Yet while Allah's just and life-giving laws stand before people, people are looking for justice. But because man rebels against Allah, out of resentment towards Allah they do not turn and look at the life-giving laws in front of them. They fall into the state of a thirsty person who, while standing beside the seas, looks for water to quench his thirst. In this respect Allah, who acts with compassion and mercy, who is perfect, does not do anyone even a hair's breadth of injustice with His laws. No better sovereign than Allah can be found for His servants.

Allah is enough for us.