Al-Baqarah 180: When death comes upon one of you and you want to leave charity, leaving a will with the parents or relatives in an appropriate manner is truthful for the muttaqi.

By the way, if you have questions, you can ask them.

Surah Al-Baqarah, verse 180. You need to listen to this part very carefully. Outwardly it is an ordinary address of Allah Almighty to us, outwardly. His verses must never be taken lightly. Allah protect us. People, by their own reason, perceive it as ordinary. Ordinary. What does it say? When death comes to one of you, if he leaves some wealth, to mother and father and to his relatives, in a fitting manner, to make a bequest is a duty for those who fear Allah, it says.

Surah Al-Baqarah, verse 180. When death comes to one of you, if he leaves some wealth, to mother and father and relatives in a fitting manner to make a bequest is a duty upon those who fear Allah, it says. In this verse people have ascribed attributes to Allah Almighty, those people who say 'I am a scholar', and the people who think they have knowledge and stand at the head of those groups have taken this for knowledge. They say Allah Almighty abrogated this verse with such-and-such verse.

Abrogated. If Allah abrogated, if He abrogated this verse with another verse, then the people who, until that verse came, were not governed by that verse, how did they pass away, I wonder? That is one. Second: if this verse was abrogated, as He says, there is a Book with Him that is preserved in the Preserved Tablet, and afterwards nothing is added to it or taken from it, then did Allah Almighty keep leaving omissions in the Book and keeps correcting them as He goes? Third: is Allah Almighty improving Himself too, seeing the shortcomings in people and bringing something better? I mean, this Allah who created the worlds from nothing, Allah who is free from deficient attributes, will send His verse, and in these tiny brains it will be said this verse was abrogated by such-and-such verse; they will remove Allah's being free from deficiency and His perfect attribute, and then they will say this man contradicts the verses.

By their reasoning, of course. We do not contradict the verses, we bring them to their attention. That Allah who says about the Prophet 'he does not speak idly', when He removes a verse from one and abrogates it with another, would Allah not have spoken idly? Never mind speaking idly. Eleyse'llâhu bi-ahkemi'l-hâkimîn: would it not contradict His attribute of the Judge of judges? Would He not have treated one one way and another another way?

That is what those tiny minds are doing. Look, what are they saying here now? These are scholars. Scholars. Yes, that is how they learned it. Because the knowledge has no root, no root. What did we say at the start? We will remove the superstitions, by Allah's leave. The superstitions will go. Before the verses about inheritance came, look, look, in Surah An-Nisa, before the inheritance verses came, Allah did not know, so He sent this verse like that. That a person bequeath from his wealth a portion to his parents and relatives was commanded. Before that verse came. To his parents and some of his relatives.

In Surah An-Nisa, mind you, it confirms this verse, confirms it, it does not deny it, it does not belie it. It confirms this verse. Because it is written more clearly there, it is written more clearly. This verse was abrogated by it.

It was commanded that he bequeath a portion. But with the inheritance verses in Surah An-Nisa everyone's right was determined clearly and definitely, and the Prophet too said: Allah has given every rightful owner his right. After this, to an heir, to an heir there is no bequest, he said. The Prophet: no bequest for an heir. No bequest for an heir.

The Prophet said it like this. Does He not command that after you give to the heirs, you also give the needy a portion? Is there not such a verse? There is, there is. Apart from those in need. He says give something to the downtrodden too. He will bequeath it, or let him give it. Allah Almighty makes all of it known here. That too is a bequest.

Thus the verse above was abrogated, it says. Look at that, just look. Abrogated. But for relatives and the destitute who have no share in the inheritance, and for charitable institutions, the bequest remains. It contradicts itself in the same place. The Prophet says there is no bequest. Here it says the bequest remains. Well, now I ask you. Are you not accusing the Prophet (peace be upon him) of two words against each other, are you not? Did he not never speak idly? If he said there is no bequest, said it remains, if here you say for charitable institutions the bequest remains.

Do these words agree with each other now? So these, ignorantly, deliberately, coming among people saying 'I am a scholar', the verses in people's eyes, I mean, people in people's eyes being raised up, and then the words of people who take his word as the truth, that is what these are. Do you know what kind of people's words these are?

I will speak a bit openly. Of dark hands, of people who have set their eyes on the independence of the state and the nation, people

who push some people to the front like this and present that person as a patriot, present a traitor as a first-class citizen and make the nation adopt him; people who listen admiringly to what he says. People who follow behind him. These are people of that kind in religion.

They have (?) themselves with those around them: higher than so-and-so, this comes from here, like that they brought it, they abrogate it here. Today, at Al-Azhar University in Egypt, if those scholars heard the talk of abrogation here, they would mock these people.

There too they say there is no abrogation in the Quran. There too they say so. There is no abrogation in the Quran. Whoever says there is abrogation in the Quran, says this verse was changed by that verse, those people have fallen into kufr. Have fallen into kufr. Let them fear their end. Why should they fear? If they say it out of ignorance and do not compromise on the Truth, they will get away with it as sinners. If they say it deliberately, they are finished.

Because Allah does not speak idly. That is one. The verses of Allah Almighty rest on letters. Poor people,

they have also taken the Holy Spirit to be Gabriel. In many places they have covered up the glory of Allah Almighty, they have (?) it to Gabriel.

Where? In one more place. At the Sidrat al-Muntaha. It says: when that which covered the Sidrah covered it. Gabriel, who would burn if he went one ant's length further, was covering the Sidrah, supposedly. Look. These are people who know this as knowledge, who say 'I am a scholar'. Then he drew near and came close, about two bows' length. As if Gabriel (peace be upon him) never came to the Prophet. Then He revealed to His servant what He revealed. Gabriel (?) Allah went outside time and space, the revelation He made to the Prophet. And they call this Gabriel. May Allah give you a good awakening.

So now we are removing these falsehoods. We are removing the falsehoods, the superstitions. Yes. Wake up! You people at the head of the groups. I am not insulting you from here. If tomorrow you say this man did not remind us, did not tell us, then here before Allah, those with me, the listeners, are witnesses, and Allah is witness. So do not follow the whims of the nafs. Do not follow the whims of the nafs. If you yourselves love Allah, if you want to serve Allah, to serve Allah's religion, be on the side of the Truth. Take what is right and be governed by what is right. If the one telling this is on the wrong path, you are obliged to convince this man with the verses of the Quran.

You are obliged to convince me. If we are Muslims, if we have carried one another on our backs,

I am warning you.

You are unaware of yourselves.

You give fatwas at random. Fear Allah when giving fatwas. Keep the verses before your eyes; if you do not know, do not give fatwas. Some scholars say that this verse was abrogated by the inheritance verse in Surah An-Nisa, some scholars say it was partly abrogated. These words of theirs are not words spoken on the basis of a verse or a proof; they are not. It was said in a general way. Pay attention. Whatever I say, I show you a verse behind it. A verse: without it, do not believe me. Allah Almighty sends His accursed one to the Prophet (peace be upon him). His accursed one. You will speak and I will answer.

After talking for quite a while, O Aba Murrah, he says, if you had not shown me a verse against what you said, I would never have believed you, he says. With a verse. If I do not show you a verse, never believe me. But look, I do not cite unrelated verses saying this is a verse. Whatever verse I cite is connected to it. Things do not work by such people saying at random this was abrogated, this was partly abrogated; it is people, according to their own reason, perceiving the verses and putting forward their own ideas, and these ideas being adopted by people, accepting as if there were abrogation in the verses of the Quran and ascribing attributes to Allah Almighty. As I said earlier, just as in Medina a Jewish teacher taught and said, 'to 3,000 hadiths I added 3,000; if there is a brave one, let him sift them out', he says; and we say that brave one: in every age Allah Almighty sends a brave one, and those brave ones sift out those hadiths. Yes, in this age we too are sifting; we do not go against the hadith, but we sift the hadiths: we sift out what is not hadith, not the hadiths.

Just like that, people who followed teachers who look like that Jew, accepted whatever he said as true, people who accepted his words; these are the writings they have carried over here like this. If I contradict the verses, you convince me. In that case, Allah is free from deficient attributes. There is no abrogation in the word Allah has spoken. In fact, written on a self-ignorant Islam website, a message our son Geylani sent us: there were verses, and some verses were never put into the Quran. And some verses were not carried over from the Gospel or the Torah into the Quran. Just look at that.

And it even shows a verse, God forgive, it has absolutely nothing to do with those verses. If Allah Almighty made something a law for a community, it is a law for us too, that. Allah's word is valid until the Day of Judgment. With Noah's verse, a verse about him Allah Almighty sends down. Now there is no verse about it. He has made these a law for you, it says in the verse. Correct, in the verse. We live the same laws. I mean, is it one thing for him and another for us?

That too he shows, supposedly, as a verse. He wants to prove himself right. Such enemies of religion. Wretches who do not know themselves.

People who play the philosopher and want to show themselves somewhere. They are multiplying in our time. The reason, the reason: for a long time now these people have done away with people's scholarship on the Quran, removed it. The past generations have passed on to the hereafter. Because the people to come are unaware of the knowledge of the Quran, they play whatever game they want with them.

I thank this Redd-ül Muhtar very much. Very nicely, without knowing, he said words about me. He says this man does not let anyone read anyone's book but his own. I truly thank him for it. Because he puts his finger on many points. Yes, what do we say in our answer? Rather than putting into the mind of that fresh person with nothing in memory the superstitions of Ahmet and Mehmet, we have them read Allah's Book, we say. Let Allah's verses settle in those fresh minds. Then we say: listen to whomever you like.

Don't we say that? Listen to whomever you like, go, talk, let him understand. Because then you will at once sift out people's superstitions, their wrong words outside the religion of Islam, I say. Because you have the verses. In the light of the verses you will see that those people speak deficiently, from their own reason. Yes, that is why we did not have people read people's books. Allah's Book: first we will read our own Book. Then we will read the books of scholars that are well written. So that we understand better. And when those scholars wrote those books, let us also sift out the superstitions slipped into those books.

For example, one fellow who doesn't know me says, Here, read this Müzekki'n-Nüfus. Come on, look what he wrote, take it and read. Yes, it is well written. The esteemed man wrote it well, too. But they have slipped such things into it as hadith.

It says hadith there. Open the book, in Müzekki'n-Nüfus. Once I saw that part, I closed it anyway. After the year 200 after my death, it says, the best of you is the one who takes no children and family. Look at the enemy of Islam. He will cut off the root of Islam. He will cut off the root of Islam. Whereas the Prophet (peace be upon him) says: marry and multiply. I will take pride in the multitude of my community, he says.

Look at one. Look at one. They ask one of them about his proof: Why don't you marry? If I married, he says, I would have to go up to a mountain top or a bridgehead and rob a man there, he says, to secure my sustenance. Look at that: the sustenance Allah gives, he himself, I mean not from Allah but he himself would do this, he himself would take it. So, sir, that's why he wouldn't marry: he would get his sustenance from banditry, sir. Or he would get it through brigandage. And they pass these off as hadith, sir, as the words of scholars.

And these poor people, because it pleases their minds; of course these are poor minds. Because it pleases poor minds, because it pleases minds without knowledge, they adopt it and say we have knowledge. Knowledge. What knowledge? Do you know what knowledge is? A spring. You know those springs bubbling up on the earth, the springs. That is knowledge. It will be a spring bubbling in your heart with your Lord's inspiration. It will be inspiration. Shall I tell you this from a verse? Most people do not know inspiration, it says. The inspiration your Lord gives to the hearts of the people He raises: the meanings corresponding to the verses and their wisdom, the ability to sense.

You come along, poor, deprived (?), outside the verses, read the book of Ahmet and Mehmet, and then, in such sophistries in hadith, adopt what suits your mind, what pleases you, then tell these to people half-baked, patch your own ideology onto people as Islam. Gentlemen, those at the head of that Islam website, listen to me well, you are responsible. You are responsible.

If you fear Allah, listen well. If I am teaching wrongly, you too are responsible for setting me straight. You are responsible.

You will say this man is teaching wrongly. You will prove it from the verses. If I see that, come, I will kiss your hand.

There is no pride, no arrogance in me. But if you know you are wrong, sit down and repent to Allah. I do not mean one person. Forty percent, sixty percent of all the sites are full of superstitions. Calling themselves Islam sites.

There is no knowledge.

We repeat it here. What do we say? These words of theirs are not words said on the basis of a verse or a proof. It is people, according to their own reason, perceiving the verses, putting forward their own ideas, and these ideas being adopted by people, accepting as if there were abrogation in the verses of the Quran and ascribing attributes to Allah Almighty. There is never any abrogation in the Quran. We say it, we say it. We explained the reason in the earlier verses too. We said: Allah's word rests on letters. Their coming together produces many secrets. The knowledge of these words is with Allah.

Now if we take a look at the verses accordingly, we will understand that in the verses of the Quran there is no abrogation. We prove it with verses. Outside these verses, if I show these verses wrongly, warn me. Is there no scholar listening to me? Warn me. If the verses are related to the verses I show, correct yourselves. Correct yourselves.

Allah Almighty decrees: with Me there is a Book written by the pure and clean hands of angels. It is preserved in the Preserved Tablet. Afterwards nothing is added to it nor taken from it. In another verse Allah Almighty sent down a verse about the Prophet: He does not speak idly. Another verse: Allah Almighty, about the Prophet, a verse being sent down (?): We have sent down the Quran. No corruption or distortion is made in a single letter or dot of it. We are its guardian until the Day of Judgment, He decrees. But according to this verse you could say to me: Of course Allah sent this down too, but He made changes to what He said.

If you say that, you will have ascribed deficient attributes to Allah Almighty. Know this too.

In that case, if we open up the verses, with Him there is a Book that is preserved in the Preserved Tablet. If the Quran is preserved in the Preserved Tablet, now you will say: Hodja, the verse was separate. You are giving a different meaning here. First I will clean away people's superstitions about this verse. Then I will open this verse. That is how it is in tafsir. First get cleansed of these superstitions. Know a truth. Then the verse will be opened.

It is preserved in the Preserved Tablet. If the Quran is preserved in the Preserved Tablet, if the ruling of the verse whose ruling was removed by abrogation was changed by another verse, the changed verse has no validity left. Accordingly, if Allah Almighty repealed a verse that had no validity left and in its place had an extra verse written, would that not make Allah Almighty speak idly?

Repealed. And if the Quran is preserved in the Preserved Tablet, the repealed verse, idly too nothing is said; by the word of the verse 'he does not speak idly', while there is such a verse about the Prophet, would he himself not be speaking idly? And would this repealed verse with no ruling not be left idle in the Preserved Tablet?

This takes reason, reason. People cannot fit their reason into tiny minds. They cannot fit Allah's verses in.

What do we say? Let's read this part once more, look. In that case, if we open up the verses, with Him there is a Book that is preserved in the Preserved Tablet. If the Quran is preserved in the Preserved Tablet, if the ruling of the verse whose ruling was removed by abrogation was changed by another verse, the changed verse has no validity left. Accordingly, if Allah Almighty repealed a verse that had no validity left and in its place had an extra verse written, would that not make Allah Almighty speak idly? In that case in the Quran too, even though a person does not deny the verse, once you say the verse was changed by another verse through abrogation, its ruling removed, that verse has not been valued, and, Allah protect us, a person may even go into kufr. Anyway this verse has been repealed.

I won't judge by it. Whereas you cannot deny even a single letter of it. Plus, what business does a verse whose ruling has been removed have in the Preserved Tablet?

What business does a writing on a board have there?

Allah Almighty sent down a verse about the Prophet: He does not speak idly. If the Beloved whom Allah Almighty created does not speak idly, would Allah ever speak idly? A verse He would abrogate, with a verse He sends later, would He change it? Would He change it? In that case would people not get a question in mind like this: Because Allah could not know in advance the events that befall people, does He change His verses according to people's situations? Or is Allah Almighty also improving Himself over time? Would it not come to mind? It would. Well, Allah Almighty making it deficient for the others and treating these people more fairly, while the other continues and goes on with deficiency, would that not be an insult to this? Or would it not be an injustice?

Less to the other, more to this one.

Allah Almighty is free from deficient attributes. Not only is there no deficiency in a verse, there is none even in a letter or dot.

If there is a deficiency, if somewhere there is a deficiency, it is in our knowledge and understanding, in our failing to understand. I had said that after understanding the matter of abrogation this far we would move on to the verse. Look, now we move on to the verse.

When death comes to a person, amid all kinds of feelings he wants to dispose of his wealth. In this verse Allah Almighty makes known to whom a person will leave his wealth, so that he can leave his wealth to those who remain after him. In this verse. The father of a person I love very much passed away.

As he was dying he gave away all his property and possessions. While the children were in need. That person, because he was devoted to his religion, in the face of this injustice he saw from his father, in the face of poverty, still says my father is forgiven what he owes me; that father's love, out of a child's love; but that man is responsible, this man is responsible; I won't reveal his name here. That is why when death comes to a person, amid all kinds of feelings he makes his donation. But Allah Almighty, since the person is still in his right mind at the moment of death, commands him to act sensibly.

Sensibly.

In this verse Allah Almighty makes known to whom a person will leave his wealth, so that he can leave his wealth to those who remain after him. Because while there are those who are the person's heirs and those who have rights over the deceased, if you leave out the rightful owners and dispose of the wealth to other people, you will have wronged the rightful owners.

Even if you had donated it to a charitable institution. You cannot donate it.

Let him donate a portion of it. You cannot sacrifice all your property and possessions like that. Why can't you? If Allah Almighty gives me wealth, gives me this, my children also have a right in it. He gives my children's sustenance through my hand. Allah Almighty ties everything to a cause. So I cannot dispose of my wealth however I want. I am responsible; I have to know my responsibility. You cannot spend at random. Yes, he knows the heirs too are in the right. So this person, by spending his wealth at random on drink, gambling, fornication or unlawful ways, cannot usurp the wealth of the people who will later have the inheritance.

He knows he has no right to this. That person knows that in the wealth Allah gave me, my children to whom I will leave the inheritance, my wife, mother, father and relatives (?) also have a right in this wealth. In this verse Allah Almighty says: when leaving your wealth, in a fitting manner leave your wealth. In a fitting manner. Then what does it say? In Surah An-Nisa He divides it like this, like this, like this. He did not abrogate this with it. He does not abrogate. There is no abrogation.

In this verse Allah Almighty decrees: when leaving your wealth, in a fitting manner leave your wealth; do not leave out the rightful owners who will get the largest share of the inheritance and dispose of it to others. Even if people leave their wealth in a manner they think fitting, observing Allah's pleasure, they still fall short. In this case Allah Almighty guiding us, making known in the inheritance verse in Surah An-Nisa who will be left how much wealth, is a continuation of the same verse. It is the continuation of this verse. What does it say? To this one, this one, this one, this one. Allah Almighty confirms His own word.

He does not deny it. He does not remove it from there. In a fitting manner. Your reason cannot claim it. He says do this, this, this, this like so. He has it divided. And then, this was abrogated by that. Look at that.

The laws of the Republic of Turkey say article 1, article 2, of article 2, paragraph 1, paragraph 2, paragraph 3, paragraph 4, article by article. Allah Almighty does not separate it paragraph by paragraph; He tells you the continuation verse by verse. Yes, since people, when dying, fear wronging those they will leave their wealth to, His making known to such people, to those who fear Allah, how to leave their wealth is from Allah Almighty's mercy. The dying person makes a bequest when leaving his wealth as inheritance. Bequest: what does it say? There is no bequest, supposedly. Whereas there is a bequest.

When you are dying and leave your wealth, you make a bequest to two persons. If there are not two men, let there be one man and two women, it says. Well, how can you say there is no bequest?

How can you say there is no bequest?

Those who do scholarship by these, those who do scholarship according to people's ideas. Not according to the verses; Allah protect us. What does it say here?

Many people's living; here it says this. In verse 180, the Prophet too: Allah has given every rightful owner his right. From now on there is no bequest for an heir. No bequest for an heir, supposedly. They (?) this to the Prophet too.

The person who will make a bequest when leaving this. A bequest. There will be two persons.

Then it continues.

Thus the verse above was abrogated. But for relatives and the destitute who have no share in the inheritance, and for charitable institutions, the bequest remains, it says. Should you laugh or cry now? In one place it says there is no bequest. Here it remains for these. So it says there is one for the destitute too. It says there is one for charitable institutions. And then if we say the Messenger of Allah would not say such a thing, this man denied the hadith. The poor things don't even know what hadith is. They don't know. Yes.

So the dying person makes a bequest when leaving his wealth as inheritance. Those to whom he makes the bequest must be two men. If a person, when dying, cannot find two men to make his bequest to, he can make his bequest to one man and two women. If one of the women forgets, the other reminds the one who forgot. To make a bequest in this way is a duty upon those who fear Allah. What I am saying is also a verse. Whoever objects to it otherwise denies the verse.

Here we always state what the verses correspond to anyway. We never go outside the verse. Some people also want, when dying, to distribute their wealth as charity. But people with a lot of wealth can give from their wealth, considering the poor and needy too, apart from their own heirs. Such people behaving this way is provision they send ahead to the hereafter, it is their good deed. If the deceased's wealth is too little to suffice for his children and he says let me do good and disposes of this wealth, his good deed is not accepted.

Fe men ya'mel miskâle zerratin hayran yerah. He did it; when you say it is not accepted, he did good. Fe men ya'mel miskâle zerratin şerran yerah. You committed evil. In return you took on sin. If the good you did is one, your sin is two. Why?

My heirs had a right over my wealth. I cannot give their right as charity to someone else. Because it is only just enough for them. So your good deed was not accepted. Here is a hadith for you on this. If the worship you do does not keep you from evil, it is a burden on you.

He leaves the rights of his children and heirs to others, to those who have no right, thinking he is doing good, and by usurping the rights of the rightful owners falls into sin.

Yes. Refresh my tea, please.

Surely Surah Al-Baqarah, verse 180, is not to be passed over with just two words like that, it is not such a verse. In many places, this verse was abrogated by that, that was abrogated by this; whoever says abrogated, these are the very superstitions themselves. Most of today's people, those who pass for scholars, most of them say there is abrogation in the Quran. And we laugh at them. We laugh. And from here we call out.

There is no abrogation in the Quran.

No verse has been abrogated by any verse.

For example, we will come to it further on. Do not marry the polytheists, says one verse; you may marry from the People of the Book. So this verse was abrogated by that? How short-sighted people are, right away. A polytheist is an idolater. The People of the Book believe in the prophet and book that came from their Lord, but have not believed in the Quran.

You may marry them, it says. In the verse it says idolaters call you to the Fire.

That's why it says do not marry them.

Until they enter Islam.

This too, those who say there is abrogation. In this case, to those who, as scholars or saying 'I am knowledgeable', come forward and say 'I am knowledgeable', to those who, in the address Elestü bi-Rabbiküm, say of Allah Almighty 'Am I not your Lord', who say 'am I not'? Or are you changing the verses? Never! I am changing people's words. Elest is a definite command; a definite command of your Lord. A definite command, of your Lord. I do not value the words of Ahmet and Mehmet. I don't value them. Why? That one said so, he learned it from him, he from him, and so it goes on. One of them says to me like this: All people are mad, and only you are so clever.

In the Elest address. Do you have Arabic? Yes. What is Elesi? It is a definite command. Elesi and Rabb'i, what is it? Your Lord's permission. A definite command. Then why 'am I not'? These people said it this way. Do they concern me? Or does Allah's verse concern me? The ideas of Ahmet and Mehmet do not concern me. The word of the Truth concerns me.

I never state definitely anything I do not know and have not seen. Definitely. I definitely saw that realm, and it is definitely our Lord's word. I am your Lord. And I don't even have Arabic, mind you. I don't know Arabic. But my Lord has a mercy upon me.

If I teach you wrongly because I don't know Arabic, warn me. Warn me. Give it, my child.

Again I tell you: Whoever says there is abrogation in the Quran exposes his own shame, exposes his lack of knowledge. Exposes that he does not know. He ascribes attributes to Allah, and these men fall into sin, we say. We say: never, as people say, that there is abrogation in the Quran; pay no heed to abrogations. There is no abrogation in the Quran. Some people say this verse belongs to the (?) time, it does not belong to this time.

Hodja, could you give such an example? Who said what? Who said what? I won't say who said it, but whoever said it knows what he said.

In the headscarf debate there is a word said according to reasoning. Back then there was no manicure and such. That's why Allah Almighty had the headscarf put on. Well, in this age there is no need for it. There is manicure and such. Hair does not fall, does not fall out.

Like that, look. That belongs to that time. To that time. Allah Almighty will keep every letter of His verse in force until the Day of Judgment. It is valid.

Did they think they would extinguish Allah's light with the blowing of their mouths? Look how beautifully it says it. Did they think they would extinguish Allah's light? Light is a lamp. A whole that gives light. If one wire of that light-giving whole breaks, it remains in darkness. If Allah Almighty's verses were superfluous, if they belied one another, people too would remain in darkness. So none of Allah Almighty's verses has remained in the past. It will rule into the future. Did they think they would extinguish Allah's light with the blowing of their mouths? Allah will complete His light until the Day of Judgment, it says.

Yes.