Talk of 27 July 2024

Properly when you close it, it opens properly. If you close it from the cross, it stumbles.

you'll be a bit more patient, you'll wait it's spinning look here, do you see the internet is slow

Shall we close it and open it again?

Did it come to you? It came, it came. It came (?)

How is it here, the person?

it's not opening look, do you see, it's not opening, not opening 2783 a guest. This one just arrived. Things like this come. Yes, sir.

Look. Something like this comes, I suppose. Then it comes. This one escapes from here. This one escapes from here.

It opened, but it opened with great difficulty.

It opens frozen.

It'll come very late, I suppose.

We're starting from here, I suppose. Guest.

This verse, 53-58 (?). Are we starting from here? We're starting from here.

But it's frozen here.

It's far behind.

Will it close and open again?

The phones are normal, sir. Normal? Normal, sir. It's even further behind. All right. Peace be upon you, sir. I was going to ask questions, but if it gets long I'll try to send it in a part or parts, God willing. My question is this.

For example, if I had three children, and one went about a lot and spent a lot of money, one spent normally, and one spent little, to ensure complete justice, would I be obliged to give my children who spend little and normally the difference up to the money spent by my child who spends a lot? If the one who spends a lot spent 100, the one who spends normally 70, and the one who spends little 50, then, to ensure complete justice, by giving the normal spender 30 to complete it to 100, and the little spender fifty, with this money is it necessary to buy things for the other two children as well, then? Is it necessary to buy things for two children?

You cannot carry out this justice.

The child who spends a hundred kuruş may perhaps, from your money, help someone else on your behalf and on his own behalf as well. The one who spends 50 kuruş may likewise spend it on his own behalf, or else spend it wastefully. Wastefully. What happened then? A loss. This loss of yours, from the one who does good to you, who does good to his father, who does good to himself, who does good deeds, will you pay it from him? A father raises his children; their spending, good or bad spending, if they have reached the age of reason and puberty, reward and sin are written for them; reward and sin for them. In this case, the children spent 100 kuruş, let me say, the other spent 50 kuruş; when you say, give the one who spent 50 kuruş and the one who spent a hundred kuruş fifty kuruş more, the one with a hundred kuruş perhaps spent it on his pleasure.

Or this one who spent fifty kuruş spent it on his pleasure. If he spent it on his pleasure, and his life too on the truth, if you give him fifty more, and he also spends it on his pleasure, you will have helped him to evil. The father's duty is not to think about these, but to direct them to good. To direct them to what is good. It is to direct them to saving. In the (?) of our religion.

Death is real, inheritance is lawful, says Allah Almighty. Inheritance is the wealth the father saved, left to his children, left to his children after death, an estate. He does not say: your child spent this much more, that one spent this much less, deduct his money from him and give it like that. It is not possible for me to do this. Because deeds depend on intention. You cannot know with what intention he spent it. Perhaps for one's future you give one three kuruş more. Perhaps for the other's future you give the other five kuruş more, according to the situation. But you will have done the same for both.

You cannot know this. That is why, if you go this deep, sometimes Satan says this, Allah Almighty says this in His verse: Satan in piety (?), He says. This seems to you like piety, but it is Satan's trap. Yes.

Another question of mine is this. If my mother, while alive, makes some expenditures for one of her children or gives money and does not give to her other child, is this appropriate according to the Sharia? It is not appropriate. Look, there is a hadith.

The father who discriminates between his children is a wrongdoer, it says. The mother falls into the same situation. The mother who discriminates between her children is also a wrongdoer. Here is justice. another question, too: also, the mother of these two children, for example, one has set up his business, the other is somewhat in financial difficulty; when she helps the one in difficulty, even if he is not in a hard situation, is it necessary that she help her other child by the same amount too? if one is earning on his own feet and the other son or child is in a difficult situation, the child standing well on his own feet is obliged to help his sibling.

Not only the mother. If he can afford it, he will help him too, his sibling too. Again, to ensure complete justice, in another question of mine: in inheritance, when it is given, the man gets two shares and the woman one. I want to learn the reason for this. And also, if it is so in inheritance, shouldn't it be so while living too, I thought. Can you explain, he says. Allah Almighty created men as managers and authorities over women. A woman goes to her husband;

when her husband divorces her, she comes to her father's house. She has no place to go. So she takes one share and leaves one share in her father's house. If her father is not alive, she leaves it with her brothers.

Also, when a woman goes to her husband, she becomes a partner in her husband's property. She takes from it. From her father, too, she takes a share as a keepsake.

Second, third: the son taking two shares is to keep the father's hearth burning. That is why for the woman it is one, for the man two shares. And men were created as managers and authorities over women. Yes.

Why (?) ... if it is so, shouldn't it be so while living too, I think. Of course, while living too, in the religion of Islam this law is like this. Those who do not apply this law are guilty. Keeping the woman at the same level as the man, the same right, the share the man takes, the civil law says, woman and man are one, it says. I say that woman and man are not one, with the verses of Allah who created us and gave us commands. I am not on the side of man. I am on Allah's side. If Allah says so, the One who created the worlds without lack and without flaw, who guides people with a flawless justice in justice, I am bound by Allah's law.

sir, I do not (?) the civil law. But if I had a sibling, my sibling, if I had a sister, and the law gave her the right that falls to me in this way, I would not object at all. Why would I not object? Where you cannot live by the truth, it says, leave that place, says Allah Almighty. In the face of this injustice I too would leave that place and go where justice rules. I make no concession from Allah's law. I give from my own donation. From my own donation. I say, this one is poor. Give my right to her as well. Done. This is help.

These things happen. But in Allah's law the woman is one, the man two. If there are two girls and one boy, the property is divided into four. If there are three girls and two boys, the property is divided into seven. Into seven. A seventh share each for the girls, that is, one share each for the girls, two shares each for the boys makes four.

One each for the girls is three shares, it makes seven shares. This is the law. When the girl comes back from her husband's house, her brothers are obliged to look after her. This is so in our religion. Because her brothers carry that girl's honour.

But now the concept called honour has disappeared. It is gone. Very rare.

Peace be upon you, sir. While going somewhere, the prayer came to my mind. In which situation would I need to pray while riding? After this, I gave examples about this question I asked, as they came to my mind. But there is more. Now the question is incomplete. What are you saying? While going somewhere, the prayer came to my mind. In which situations do I need to pray while riding? If you are going somewhere and have gone beyond 90 kilometres, there you will pray the obligatory prayers as two rak'ahs. Two rak'ahs. Whether you are on the mount, or you get down and pray on the ground. If you are in a fearful situation, that is, you would be seen by an enemy, torn apart by an animal, that is, if you are in a fearful situation, while the animal is moving, on the mount you can pray your prayer.

Yes, after this a question of mine: about the question I asked, as they came to my mind, I gave examples, but there is more. And I limited myself to writing this much, since writing would take very long. For example, some possibilities come to my mind. But these possibilities I will mention will apply for vehicles bound to oneself, like a car, when that is the case; one of the possibilities. I may find a mosque and stop, or I may not find one. There are very many possibilities like this. Writing them all would take very long. Let's say there is an hour left until the prayer time runs out. What?

I looked at my home on the navigation and saw that I would reach home in 10 minutes. In this case, is it prayed while riding? Or another possibility: again, let's say there is an hour until the time runs out. But it shows fifty minutes to home. This time, since I cannot be fully sure whether I will make it, may I pray while riding? I know I have dragged out the essence of the matter a lot; in situations as varied as these, how can I judge? According to which verse can I judge, can you explain, sir? May Allah be pleased with you, he says. Now, before one time runs out, the other time does not begin.

If you will get home in a minute, and you have an hour and fifteen minutes of time, an hour and ten minutes of time, you get out of the car, sir, and get home and five minutes of time remain, and, sir, while you are praying the adhan is called, while praying, after you have prayed two rak'ahs, two rak'ahs of the obligatory prayer, if the adhan is called, that means you have caught that time. But rather than putting the matter at risk, praying in the car is more virtuous. Whatever direction the car faces, since you are riding, Allah Almighty says, first look for the direction. If you cannot find the direction, every direction is Allah's direction, He says.

According to this verse, you too, in (?) or in the city, inside cars, cannot look for the direction. Every direction is Allah's direction, He says. According to the verse, you say the takbir. You pray your prayer until you get home. If you are 90 kilometres away, you pray 2 rak'ahs. If it is closer than 90 kilometres, one prays it as 4 rak'ahs. You perform it. Also according to the verse (?), whether you will get home or not is unknown. In this case there may be an accident. As a result of that accident you stay there and let your prayer time pass. That is why, without putting such matters into difficulty or into a hurry, you pray your prayer in the car. I mostly pray my prayer in the car while travelling.

How nice. For example, I am travelling on a long road. A long road. I am going to Ankara. I get on the Northern Motorway. May Allah grant safety. I can stop and pray. On the way. I can also pray in the car. I can pray (?). Because Allah Almighty does not say you must stop and pray. I pray my prayer while travelling in the car. When I am about to reach Ankara, the afternoon prayer in Ankara is at five. In Ankara it is at five. I have entered Ankara at a little past three. And until I get there, for example I am going to the district of Çubuk. I get there in half an hour, forty-five minutes. What remains? More than an hour, about an hour of time remains.

45 minutes of time remain. I say, we'll pray at home. I come home, I renew my ablution. I pray my prayer.

That is, without letting it slip into the disliked time. Now, you perform your prayer according to your own feelings.

There is another question here. You will pray the (?) time. I thought he would need to pray four. Because its obligatory part is not two. I thought he would need to pray four. Because the sermon is two rak'ahs. I know it takes the place of the obligatory prayer. (?) what can I do, he says. I explained it to you. If you have missed the noon Friday prayer, if you could not pray it, you will pray the noon prayer. Peace be upon you, sir. After the Prophet (peace be upon him), destructions were lifted. Calamities came, as far as I know. What verses are there about this? Can you explain, he says. I will say a single verse.

The Prophet (peace be upon him) to the worlds, and "wa mā arsalnāka illā raḥmatan li'l-ʿālamīn". He came as a mercy. Where there is mercy, there is no destruction. That is why Allah Almighty lifted the destructions. And in their place He established calamities. Yes.

Peace be upon you, sir. In Islam, a person drawing or having drawn a human portrait, or taking or having taken a human photograph, what is the ruling in a normal situation? Can you explain? In which situations are these permissible? For example, the requirements for official documents come to my mind. Can you explain these too, he says. Now, in our religion it says images are forbidden. Prohibited. Images are prohibited. You cannot pray facing an image either. But certain places are exceptions. Where? On identity cards. Where? On official documents. In cases like these there is permission. At other times, sir, you cannot have a picture taken and keep it saying it is a keepsake either. Because it says pictures are forbidden, that is, what?

Prohibited. Images are prohibited.

Peace be upon you, sir. On page 341, Surah Ash-Shura 12. We left off at the footnote of the verse. I kiss your hands, he says. Now there are questions here. Peace be upon you, Hodja. I kiss your hands. In Surah Yusuf, verse 106. It says, most of them believe in Allah only by associating partners. What is this state? How do we keep away and protect ourselves? What should we do so as not to fall into this state? Can you explain, he says. Give it here. Which verse does he say? 106, he says. 106? Yes.

We read from 105. How many proofs there are in the heavens and on earth, yet they turn their faces away from these proofs and pass by. Let's not open these parts. Now, most of them believe in Allah only by associating partners. Like whom? Like the Christians. They know Allah as Allah, but say Allah's wife is Mary. They mean Mary. Allah forbid. And they call Jesus His son. In this way they believe by associating partners with Allah. There is no such Allah. Allah, in His essence (?), and there is no other god besides Him; the heavens and the earth and what is between them have known the remembrance of their Lord, according to the verse. All these creations, from the atom to the globe, magnetic or anti-magnetic, all matter, by remembering Allah, prove the oneness, that there is no god other than Allah.

Yes.

Sir.

Peace be upon you, Hodja.

In our culture there is: "Don't criticise, it will happen to you too." "The children of one who rebels against mother and father will be like that," and so on. Such a situation is in question. In such situations, an Arabic saying, "man daqqa duqqa", "what goes around comes around", is used. What is the place and the truth of this saying in our religion? Now, these are proverbs. Proverbs are not verses. Verses are the words Allah has made known to us as truth. They are His true words. Now, in this case a person says it this way and says it that way. For example, Satan says: I will sit in front of Your servants who come to You, I will lead astray Your servants who come to You.

What does Allah Almighty say? That guess of his came true. That is, he did not say it knowingly. Now here too, the same sayings, like "don't laugh at your neighbour, it will happen to you", these are. What does he say? A situation like: the one who rebels against mother and father, it will be like that for his children, is in question. In such situations, an Arabic hadith, "what goes around comes around", is used.

Children who are like that to their mother and father will be like that. Their words are a human word. Since human words do not know the unseen, a child in the situation of his mother and father will, like his mother's and father's situation, be bad if it is bad. If the mother and father are good and the child is good too, he will be like them. There are those whose mother and father are bad but whose child is good. There are those whose mother and father are good but whose child is bad. look now, so it was not a human word; who was this? Allah Almighty, since our Lord knows with which people in the world people will prove themselves better, will prove what kind of person they are, our Lord gives those children to them. Now, the father of Abraham too, Azar, was an unbeliever; was he like him too? Noah's son went as an unbeliever.

This time the father is a prophet, the son an unbeliever. That is, one must not mix these people's words with Allah's verses. One must not look at those people's words and go against verses like these.

Today some people, in commercial or selfish matters, the truth, to come out right, interpret a few verses of our Holy Quran as they wish and, using the truth, try to come out right. Rather than speaking the truth, being right seems enough. Rather than speaking the truth, being right seems enough. In such situations, what path should we follow? Now here there is a completely absurd statement.

Interpreting a few verses of the Holy Quran as they wish and using the truth. Now look, a person interpreting the verse by his own view is one thing, the true meaning of the verse is another. He must know this. I do not value that person's word, coming with his own interpretation saying this is what the verse means. I say what is right. If he does not come to what is right, with satanic words by which he justifies himself with his own mind, you cannot compare the verse and prove that person right.

In this case you need to know the verses. Now look at your ending, what are you saying? They try to come out right. Rather than speaking the truth, being right seems enough. Anyway, whether you speak the truth or not, being right is enough. If you are right, you are right. But not that he twists the verse and makes himself look right, no. If he is wrong by the true meaning of the verse, he is wrong. If he is right, he is right.

pay close attention to what I have said, to what I said: a person states the verse in proportion to his own interest; indeed they have opened most of all the verses this way; they never attributed fault to man, they always blamed Allah, Allah. Peace be upon you, Hodja.

Perhaps because of the times we live in or our nafs, many people want to do their own business in proportion to their own material means and knowledge; however, they are not always successful in this matter. If they are not successful, is it right to try again, to strive, within their material means and proportion? Or should we think that the breadth of our provision is this much and put our trust in Allah (?)? I kiss your hands, he says. Our forefathers have a saying. Wherever you turn back from a loss, it is profit. That's what it says. I don't leave myself there just because I turned back from this loss.

If (?) the future of this work will bring, that is, if you will serve people, I continue that work. There are many people who went bankrupt and, by continuing the same work, became worth trillions. There are those worth millions. There are people we live among.

What you say corresponds to this verse. We sometimes test people with their wealth, sometimes with their lives. It is a test. If a person truly sees the future as dark, then he turns back from his work and looks for another work. If that work has customers too, and when he has money there has arisen a situation where he will have that power, he continues that work. He does not give up his work. Allah turns man to every kind of way.

Here he has one more question. Hodja, perhaps because of the times we live in or our nafs, many people, their own material means and knowledge, we read this, didn't we? All right, this part is done. Now it's the turn

of our lesson.

Sir, we have explained these for more than about half an hour.

my advice to you: pay close attention to this: he reads a verse to you, and that is not even the meaning of that verse; he tries it in his own direction and says it according to his own nafs and makes himself right; there are people like this. Second, he reads a verse, he does not know the meaning of the verse, he interprets it his own way, and in this way he too makes himself right. Third, he reads like a verse, it is not a verse; you say to it, a verse, he says words that will make himself right. be careful of these. If you want to learn the verse as a verse, you will not look at what the person says.

Look, what am I doing here? I am not looking at what you say. I open the Book. I read the Quran. I read the verse. After reading the verse, I answer you. Yes. Do not look at people's words. Because people, persons, no longer stand by their culture, nor their book, nor their Lord. They have run wild.

By their own selfish feelings, in their life in the world, with people, sir, deceiving people and pulling the money out of their pockets, they compete with one another. Immorality has spread everywhere. In this case, even if you gave people trillions, millions, that money would not suffice for their immorality. In this case, if you look at people's words, you will be greatly deceived. You will look not at people's words but at Allah's verses. And in their rendering, many of them have also been opened wrongly. When you cannot understand, you will ask here. Because there are many verses opened wrongly.

Here, one of them is right in front of us. Surah Ash-Shura. The keys of the heavens and the earth are His. True. They are Allah's.

To whom you wish, to whom He wills, He gives provision abundantly. And from whom He wills He restricts it. He is the All-Knowing, it says. If You know everything, why did You restrict it for whom You willed? I would say to him, the verse has been opened wrongly now. And to Allah I would say, if You had given to me too, I would have worshipped You more than him. Let's skip this.

And to whom He willed He gave more. If he went astray, I would say, You gave me more and I went astray. These, these verses, these people cannot open. These verses can only be opened by people who know the covenant with Allah Almighty in the covenant of "Alastu bi-rabbikum", who saw that covenant of theirs, who witnessed how that covenant was. You cannot understand this. Because when Allah Almighty made the covenant with people in verse 172 of Surah Al-A'raf, He shows people period by period, their period. In which time will you go? We said, didn't we, will is two: universal will and partial will.

With universal will He created what He created. Partial will He left to one's own wish. In proportion to his own desire, whichever period a person wants, he says, let me go in this time. All right. What do you want? He knows all his feelings. According to those feelings He gives him characters. And his scenario is written there. When he comes into the world, he has said, oh, let me come like this, let me go like this. Oh, he becomes a worker, (?). And someone else says, let me be a factory owner, let me employ these, let me do these like this, let me do those like that. According to people's feelings, Allah Almighty wrote these traits for them and gave these characters.

Here Allah gave no one too much. Nor did He diminish anyone. A person lived these by his own desire and wish. I had a factory. Here, where I am sitting. I said to the neighbour opposite, you are a neighbour here. And you also work here in the factory. I said, work here. When I go home in the evenings, I said, at the factory, from there, I said, be watchful, I'll pay you an extra wage. Let me pay a watchman's wage, I said. Do you know what he said to me? (?) I'll work here, take my due and let's go, he said. That is character.

Yet he is right opposite, he would watch, he would not even come here. That is, people live in the world the way they made the covenant with Allah Almighty. Otherwise Allah made no one rich and no one poor. The person himself wished it, he will live by his own wish. By his own wish and desire, by the actual deeds he did in his life, a person will prove himself. Well, this (?) time, you know, now this. Can someone who knows this but has not seen this place write this? Well, like this. Our child is also asking there.

He has opened the verse like this, he says. He makes himself right, he says. Well of course, if he opens it like this, he makes himself right like that. Now here too a person makes himself right. Allah gave it to me. And I do it like this, he says. So I must have wished it. He gave me what I wished, he says. if it were bad He would not have given it to me, he says. Yet we came here for a test. We came to prove what kind of person we are.

What does it say in verse 134 of Surah Ta-Ha? If We had destroyed you, if We had destroyed them with a punishment. That is, We know what you are, He says. You, that is, you are for Hell, you too are for Hell. You too, according to the covenant. But what would you have said, He says? If only You had sent us prophets and books, we would not have fallen into this disgrace below. Now here you have come, you have been clothed in flesh and bone. By the deeds you do outwardly you will gain reward and sin. You will prove what kind of person you are. If you do not know the meanings of these verses, how will you open these verses?

If you cannot confirm the verses with one another, will you go after these verses and, saying this man does not know Arabic, deny these verses?

Now, before moving on to our lesson, of the verses, those lacking their meanings, too, let us explain.

Many of you perhaps a few days ago, a video made, circulating around, a video: the Religious Affairs President, Ali Erbaş Efendi, says Jesus died, he says. Jesus died.

Let us read Allah Almighty's verse now. Give it to me.

Look what it says.

And their saying, we killed Jesus, son of Mary, the messenger of Allah. Surah An-Nisa, verse 157. My glasses are there on the (?), bring them to me. Yes.

What does it say

now? And because of their saying, we killed Jesus, son of Mary, the messenger of Allah, We cursed them, it says. Let us know the verses well. Those who said we killed Jesus, it says, We cursed them, it says. Allah Almighty... They imprison Jesus in a synagogue, in the synagogue. They are going to kill him. Allah Almighty sends Gabriel. From the top of the synagogue he calls Jesus.

Come, he says.

And Jesus says, will my head, my body, my shoulders pass through there? This is what worship is. Will my head, my body, my shoulders pass through there? When he says come, He takes him, and in the first heaven he is presently living without having died. In the first heaven. Not other heavens, look. The first heaven. It has its secret too. But it is not needed. This much is enough. Yet they neither killed him nor crucified him, it says. The commander who enters the synagogue sees that in the synagogue Jesus is not there. Allah Almighty, that commander, into the form of Jesus turns him. They nail that commander to the cross.

There, we killed him, they say. Look, Allah's verse. Do not look at what people say. What does it say now? Yet they neither killed him nor crucified him.

Well, as Muslims, if we deliberately deny a verse, we become unbelievers. An unbeliever. And if Allah Almighty says here they neither killed him nor crucified him, then he is still alive; whoever says he died like this is an unbeliever. In fact, even beyond an unbeliever, he is cursed. Why is he cursed? What does it say? Because of their saying we killed him, We cursed them, it says. We cursed them. If someone says he died, he too is cursed.

But the one they killed was made to appear to them like Jesus. Just as I said. That commander who entered the synagogue was made to resemble Jesus, and they nailed him to the cross. Those who disagree about him are therefore in complete uncertainty. Those who disagree. Come on, if Allah Almighty says, you could not kill him, he did not kill him, and says that the one made to resemble Jesus was killed, whoever disagrees about this is an unbeliever.

What disagreement? Is there a disagreement? What does Allah say? He did not kill him, He says. Look, I am reading further.

They have no sound knowledge on this matter except following conjecture, and certainly they did not kill him, it says. What does it say? Certainly they did not kill him. Now, the Lord of the worlds sent us as a mercy to the worlds this verse of the Holy Quran: shall I follow it?

Or shall I believe the superstitious word of Ali Erbaş, the leader of Islam at the head of the Directorate of Religious Affairs?

First of all, Allah sent the Quran as a mercy to the worlds.

Ali Erbaş, in this way, this, his situation of denying the verse, I do not assume. Knowingly, but, I do not assume knowingly. Either his mind was (?) by someone else, and he used his word. Or he was threatened by others, and he used it. He used that word. But in whatever way it may be, a leader of Islam, even if he had to give his head, should not have spoken about this verse that way.

Yes.

Of Surah Al Imran too, 55. verse, verse 57, I think. Look at Al Imran. fifty-seven. Let's look here. Where? Fifty-six. Fifty-six. Look what it says. Al Imran. Not that one.

Didn't you forget? Look at verse 55. Allah had said, Allah said: O Jesus, I will take you in death. And look, he has not died, look. Here too, what does verse 55 of Surah Al Imran say? O Jesus, I will take you in death. He has not died yet. He says it from (?). I will raise you to My presence. After taking you in death, I will rescue you from those who deny you, He says. Now people say this like this. There his enemies will kill him.

Yet what does it say here? I will rescue you from those who deny you, and those who follow you, until the Day of Judgement, I will make above unbelief, He says. I will make them above unbelief, He says. I will make them superior to the unbelievers, He says. To whom does He say it? And those who follow you, until the Day of Judgement, above the unbelievers I will make, He says. Now they understand this in the verse like this. Here is the point they misunderstood. I follow Jesus. This is in the Quran too, they say, and I the verse here, in me too the verse is alive, he says; they still the Christians too say he is alive; in this verse, to you those who follow, it says; look what it says now: and those who follow you, until the Day of Judgement, I will make superior to the unbelievers, it says. Who are those who followed him? Forty disciples, forty disciples. These disciples said to Jesus, we are with you.

The others deny. We are with you, they say. They say, tell our Lord for us to send a meal from Paradise.

Jesus does not say it off the top of his head. Are your hearts not at peace, he says. Our hearts are at peace, they say. So that it is fully at peace, they say, you know. Let a meal come to us, they say. They spread to the four corners of the world to spread the religion. And one of them, in Turkey, in Göreme, there are the Apple Church and the Dark Church. He comes there. He tries to spread it there. There, those who follow you you will keep above the unbelievers until the Day of Judgement, it says. To you, those who follow him, are these forty disciples. They know Allah as one. They also ask from Allah.

(?) comes. Together with Jesus. In this case they are of Islam. They are Muslims. That is why it says above the unbelievers. I will make you superior. So if you cannot know the verses fully, with verses opened like this, they too, and in our religion too, let me tell you, if they say we recognise Jesus and continue in unbelief, whoever denies one of the prophets is an unbeliever. They deny Muhammad. Whoever denies the Quran is an unbeliever. They deny the Quran. Whoever deliberately denies even one verse of the Quran is an unbeliever.

Yes.

That is why my advice to you is: even if he is at the head of the Day of Judgement, even if he is the scholar of the scholars of the world, even if not 3-5 million but 80 million follow him, if he speaks outside the verses, even if all, everyone, were on one side and the universe turned its back on you, say: Allah, Lord of the great Throne, is enough for me; and outside the verse do not believe anyone, because now, on the religion of Islam, whoever laid a finger on it laid a finger. If the people called scholars at the top also, in this way, speak the opposite of the verse, whom will you believe?

One who calls Jesus dead, without fearing the existence of the verse that says he is cursed, without fearing Allah's word, without his heart aching, speaking like this, his words cannot be believed. Yes. I suppose this is understood too, we say, God willing; a person makes mistakes, repents, comes to his senses. Ah, let me also tell you this: Jesus will die; look, in Surah Al Imran, 57, the verse says so. When will he die?

Let me tell you that too. He will die when the Mahdi appears.

When will the Mahdi appear?

The Mahdi will appear 80 years before the Day of Judgement breaks out.

The Mahdi will appear 80 years before the Day of Judgement breaks out. that is when Jesus will descend from the first heaven; together with the Mahdi he will spread the religion of Islam; their rule will last 40 years; there Jesus will taste death; that is, I will raise you to My presence, He says. The Mahdi is none other than the Prophet; his body will taste death in the world a second time; in the hereafter his body will not be revived to bear witness. Because Allah Almighty says in Surah Al-Fath, I have forgiven your past and future sins. Would He revive in the hereafter the body of a person whose future sins are also forgiven and take it as a witness against him?

When He says there is no idle talk in the hereafter, in Paradise there is no "peace be upon you" either; just saying "peace" is enough. Because you are sound here, He says.

Whoever looks for a deficiency in Allah, let him look in himself.

No one can find a deficiency in Allah's word.

They turned the religion of Islam into superstitions.

They try to (?) superstition onto those who tell the truth. But the truth has come and falsehood has vanished.

And in verse 12 of Surah Ash-Shura: the keys of the heavens and the earth are His. He gives provision abundantly to whom He wills, and restricts it from whom He wills. He is the All-Knowing, it says. Can there be such an Allah? He will give to whom He wills and not give to whom He wills. Look, a while ago here, one of our children said, a mother or a father, if they give one more and give another less, does that do injustice, he says. It does. What does the Prophet say? The father who discriminates between his children is a wrongdoer, he says. Well now, here you have accused Allah of wrongdoing.

You gave one more. (?)

Yet Allah says mercy (?) the universe (?) My wrath (?). Allah created the universe upon justice. How can you accuse Allah of injustice?

What does Abraham (peace be upon him) say about the idols? I am their enemy, he says. About his idols. I too am a grandson of Abraham (peace be upon him), with a family tree. A grandson. I too am the enemy of such people. Whoever opens the verses by attributing qualities to Allah is far from me.

The point where people go wrong with this verse is this. He gives provision abundantly to whom He wills. And restricts it from whom He wills. The correct one: provision is given abundantly to whoever of you wishes. And it is restricted from whoever wishes. Sir, you say, would You restrict my provision? There, your true being is spirit, nafs and life. By a second creation we entered the body. In verse fourteen of Surah Al-Mu'minun. By a second creation we entered the body. And with this body we gained our outward appearance. We came here to prove, by the actual deeds we do, what kind of person we are.

Does Allah Almighty not say: Did you think you would die without proving what kind of person you are? Now, according to this verse, does more to one and less to another befit Allah's word?

One who does not know the beginning, who does not know where he was created in the hereafter, who does not know how he made the covenant with Allah Almighty, and who does not know what a person asked from Allah, if he tries to open the verses, he goes astray like this. (?)

The origin of these wrongly opened verses goes back to verse 172 of Surah Al-A'raf. Those who do not know the meaning of this verse have opened the translation explanation of the Holy Quran based on this verse entirely wrongly. In verse 172 of Surah Al-A'raf, our Lord, who made the covenant with people, shows people from the world realm times and events. before people came to this realm, in which realm, in which time they would come, it has been shown. In this case, he himself chose the life of this realm he will live. In verse 173 of Surah Al-A'raf, too, why He made the covenant, clearly to us He has made known.

What does it say in verse 173? Look, let us say it openly here now. We opened it right away. Roughly, has Surah Al-A'raf come up? 158, 189. Now look at Surah Al-A'raf. In verse 173. Surah Al-A'raf.

Surah Al-A'raf. 135, 162. Look. Verse one hundred seventy-three. To them, one hundred seventy-five, or our fathers associated partners with Allah before.

And we were a generation that came after them.

We followed in their footsteps. So that you would not say, will You destroy us because of those who did falsehood, We did it like this. How did We do it? Verse 172. So that you would not say on the Day of Judgement, we were unaware of this. On the Day of Judgement. So our true being, spirit, nafs and life, with Allah Almighty makes an agreement in verse 172. What does it say? So that you would not say on the Day of Judgement, we were unaware of this, it says. He made the descendants who would emerge from the children of Adam witnesses over themselves. They, falsely, open this verse like this. He brought out the descendants of Adam and made a covenant with them.

Come on, did you see Allah in the world? How do you open this verse like this?

He made them witnesses over themselves and said, I am your Lord. And they said, yes, we bear witness to this. So, long before, we made the covenant with Allah Almighty. That became our destiny. Those destinies, as characters, were placed in us. If my father is an unbeliever too, if I am an unbeliever, even if my mother and father are Muslim, in proportion to the covenant I gave, whatever covenant I gave to Allah, in the world I will be clothed in that. I will do that. Because I will desire those things.

Yes. In this case our Lord, with people, as much as He wills giving provision, does not cut off the provision of the person He wills. Those who open the verses according to their own minds, fitting our Lord into their own minds, because the verses were opened in proportion to their minds, and with our Lord constantly being blamed, because the verses were opened falsely, falsely, falsely, wrongly, people have taken lightly the commands sent by our Lord. With today's notion of morality and a life unbecoming of people, to people a life unbecoming of them has been caused to emerge, we say. Let us end our lesson here.

We left off at verse 13 of Surah Ash-Shura. Page, page 342. If Allah grants it, we will continue from here next week. Yes. Stay well.

To the question, I suppose, right? No, sir. We are ending our lesson. But there are some freezes today.

It doesn't quite work. Let this stay open a bit, if you like.

(?) Is it over?

Isn't it opening? It isn't opening. It continues. It continues, doesn't it? When it's over, (?).

Because when we close this, it doesn't work.

Is it over? All right.