Ali 'Imran 61: Say to those who argue with you after this knowledge came to you; “Come to agreement with you and us. Call your children and we will call our children, call your wives and we will call our wives, then let’s make a supplication to Allah, to ask for Allah’s curse to be upon the liars”.

And we will learn, inshallah. What does verse 61 of Surah Al Imran say? After this knowledge has come to you, to those who dispute with you on this, say — this part is very important. That is, up to here — very important. 'After this knowledge has come to you, to those who dispute with you on this, say' — that much. What follows is normal. But this part is an ocean.

Come, you and we included, let us call — you your children, and we our children, you your women, and we our women. Then let us pray that Allah's curse be upon the liars, it says.

This is called the verse of mubahala, or the mubahala verse. It means calling down curses on each other so that who is right in a matter comes to light. Mutual cursing. Yes.

Note that I do the same thing too. But I do not curse. When some disagreement arises between me and someone, and the person comes at us too much, I turn to Allah Almighty. O my Lord, if he is right, to him; if I am right, to me — show this, I say.

And that person takes the slap and goes.

This has happened many times. This is from the secret of this verse. It is Allah's verse. When they come at us too much, we do not say 'let us curse each other'; rather: if he is right, give his punishment, O Allah. If I am right, give my punishment, O Allah, I say.

And show us what is right, I say. I watch the events through spiritual unveiling.

That is why I said this verse is very deep.

People cannot easily grasp this. They only grasp the face of the verse. They grasp it superficially. Yes. After this knowledge has come to you. Allah Almighty, the Seal of the Prophets, Muhammad (peace be upon him) — He raised him Himself.

After the Prophet, too, among people there are those raised by Allah Almighty Himself, and these are called ummis.

Allah Almighty, as heirs of the Prophet (peace be upon him), raises scholars. And those scholars He raises — they come to know the secret of this verse, they do. What does it say? After this knowledge has come to you. From whom does this come? From Ahmet, from Mehmet, it says? You do not read this from Hasan or Hüseyin, nor learn it from your teacher. Being raised by Allah Almighty Himself, our Lord, in the meanings of the verses, to you through the openness of kashf, in the realm of the hereafter, that is, through the view of the inner worlds, with the meanings corresponding to the verses, you He raises. This is a great knowledge.

There is wisdom in it too, the ability to perceive.

So a person, at a certain station, Allah's knowledge tries to explain to people. The knowledge of the Quran — if people (?) try to open it by their own reasoning, into kufr they go. Ascribing attributes to Allah with unfitting words, they end up unable to find a way out. And then they cling to books. Saying, 'In so-and-so's book it was like this, in so-and-so's book it was like that,' they try to cite sources. The verses of the Quran, the words of Allah, are not opened this way. Such is the state of those who open them so. Yes.

So, this event, according to the commentators, a delegation of the Christians of Najran came into the presence of the Prophet, and since the Quran accepts that Jesus was without a father, they claimed that he must be Allah.

The Christians of Najran. Yet, had they used their reason a little, Allah Almighty created Adam from nothing. From nothing. If there were a son of Allah, Adam would better fit being the son of Allah. He would fit it better. Because there is no mother and no father. There is nothing. There is a creation. A creation. So if Allah Almighty creates from nothing, creating from something is very easy for Allah. Yes. So people, within their own ideologies, to satisfy their own nafs,

be it worldly interests, be it their own ideologies, be it deifying their selfish feelings, to protect their own interests, on Allah's verses, (?) they turn their backs.

The Prophet Muhammad (peace be upon him), bringing them to a place, says: whoever is the liar. Whoever is the liar — that is, the meaning here is this. If the Quran tells the Prophet (peace be upon him) that Jesus was born without a father, 'this is the son of Allah; you deny it, you belie it' — and so the Prophet they try to brand a liar. Allah forbid. So then what does the Prophet (peace be upon him) say? Bringing them together, to pray that Allah curse whoever is the liar, he called them. But the Najran delegation, declining this, accepted to come under the protection of the Muslims in a treaty they signed, and left.

They know it too, but to strike a blow at the religion of Islam, because Muhammad came from among the Arabs, not from their own line, their own lineage, on the Prophet they turned their backs. Yet they could not know that their elders, their ancestors, their fathers and grandfathers too came from the spirit of the Prophet. They could not know. Just as Satan played a game of logic about Adam — what did he say? You created me from fire, him from clay. Fire cleans clay. Clay does not clean fire. I will not prostrate to him, he said.

Upon this, upon this, Satan, instead of playing a game of logic, could not think of this: Although Adam was created from clay, Allah did not have anyone prostrate to an object created from clay. What does it say? When I gave him of His spirit, gave of His spirit, that is, into him I breathed His spirit, then I said: prostrate to him. This was not prostration to Adam, to the clay; to the spirit that is a part of Allah Almighty it was prostration. That is, prostration to Adam was prostration to Allah. If, before giving the spirit, to that clay, to that body, if He had said, 'prostrate to it', Allah Almighty, to beings other than His essence, would have invited people to prostrate.

But after giving the spirit, as a part of Himself, 'Now prostrate to this,' He said. So prostration to Adam was prostration to Allah. That is what you could not know. And these too, supposedly, set out to disparage the Prophet with a game of logic. But through Allah Almighty's verse, before the Prophet's invitation, his invitation, they trembled, were afraid, and finally signed a treaty and left.

To His beloved Habib, Muhammad (peace be upon him), Allah Almighty, making known the case of Jesus in the Holy Quran, with the address 'after this knowledge has come to you' — that is, that Jesus was created by Allah and himself Allah's servant and Messenger — after clear verses stating this have come, to those who argue with you and want to accept Jesus as Allah, say: between us the most right judgment is given by Allah. So let you and us call our children and our women, then let us pray. Not curse. Let us pray. May Allah's curse be upon the liars, he said. (?) is associating partners with Allah Almighty.

If shirk counts among the major sins, would Allah create a being that is a partner to His essence? Allah, free of all deficient attributes, has written out in the Holy Quran the questions people would ask. No human can find a deficiency in Allah. Yes.

One of the major sins is associating partners with Allah Almighty, we said. If shirk counts among the major sins, would Allah create a being that is a partner to His essence? Allah, free of all deficient attributes, has written out in the Holy Quran the questions people would ask. No human can find a deficiency in Allah. But because people steer themselves toward whatever suits their nafs and their interests, they cannot escape the swamps of sin.

So, in the face of what is right, in the face of Allah's verses, if people the truth knowingly deny, and if the one who tells the truth is addressed as a liar, if falsehood onto the truth they set out to throw, the best thing, the best thing, if the person is not appointed, is to leave there and not curse them. But if he is appointed, if appointed, if he must speak on religion, then to that person he will say: come, you and I, to Allah let us pray.

If you are right, upon you, if I am right, upon me, Allah's wrath or His fury — let us ask for it, you will say.

You will say this. If you are appointed, you will say this. Why? You will say it. Because if Allah Almighty to Moses, or to the prophets, to explain the truth, authority gave, and if the scholars are the heirs of the prophets, and if they too are authorized to explain the truth, no one, in the face of falsehood, can stay silent. Then what will he say? Come, you and I, let us pray to Allah. If you are right, on me; if I am right, on you — let us ask for Allah's wrath, you will say. And this is called the verse of mubahala, mubahala.