Talk of 25 January 2025

Is that right?

quite a few there are questions here this part we have probably read it

here, probably, sir, what I could not understand: Allah's words, when it says there is no one who can change His words, since the Torah was changed, I got confused here. Can they not be changed? Can they be changed? I could not understand this part. How should I think about it, he asks. He is right.

There is no one who can change Allah's words. Even if they gathered together, they could not bring the like of this surah. When He says, "We sent down the Quran. We are its guardian until the Day of Judgement. Not a single letter of it is distorted or altered," He says. Accordingly, the verses of the Quran that Allah sent down can never be changed. But some verses He sent in the Gospel, in the Torah, in the Psalms, which rabbis, for money, and priests changed, look, according to Allah's law, the verses they changed, they could not change. They changed them according to their own minds.

What is this like?

A person, for example, today, you know, fake dollars were printed on the market. Fake dollars were printed. Now fake dollars and real dollars can more or less be told apart, it is known. In this case, since Allah's verse is sealed and will not change, if those altered writings are compared with Allah's verses, it becomes clear that they are false. Even if you do not compare, the verses of Allah Almighty always confirm one another. There, however, there are verses that contradict and clash. Then, when you look at the verses to see which is right, you will have seen your Lord's verses in full detail.

So when He says there is no one who can change Allah's verses, when someone says of Allah's verse "this is what Allah means", the words a person says from his own mind do not change Allah's verse. Allah has spoken all verses in harmony with one another and so that they confirm one another. For this reason, false people saying "Allah said this" does not mean that they changed Allah's verses. Besides, they come under this verse of Allah: "Whoever says 'Allah said this' when Allah did not say it, let him prepare his place in the punishment," it says. Now, can you change the word of Allah? If you change it, you get your punishment.

Because that law is not the law. It is not the word you say.

He says: Hodja, peace be upon you, I kiss your hands, sir, Hodja, in Surah Al-Fatiha, could you explain the verse "Master of the Day of Religion"? Also, in the Quran, in some places "We", in some places "He" is said; what is the wisdom in this? When it says "He" in places, what is the wisdom in this? May Allah be pleased with you. Yes.

Let us open Surah Al-Fatiha.

In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, the Lord of the worlds. He is the Most Gracious, the Most Merciful. He is the Master of the Day of Reckoning. Only You they worship, only from You they seek help. Show us the right path. Not of those who went astray, upon whom is wrath, but the path of those upon whom You have bestowed favour. Now here: He is the Master of the Day of Reckoning. That is, He is also the Master of the Day of Religion. Well, that is how he understood it. Master of the Day of Reckoning. If there is anyone who will hold the reckoning, it is Allah.

Master of the Day of Religion too: with Allah, the religion is Islam. The religions people invented are, with Allah, not religion. In the sense that they are astray. So, as you said, when it says here "Master of the Day of Religion", that there is no god but Allah, that the religion is Islam, and that all religions outside the religion of Islam, through people's own inventions, have harmed themselves in superstitions, and that the original religion of Allah Almighty is the valid one, and that with this invented religion when they go before Allah, then they will enter Hell, one of the two paths, He declares.

That is why religion is Allah's religion. The others are invented religions. For example, idol worshippers, Christians, sir, Jews, the Israelites, that is, religions outside the religion of Islam are not religion. Hodja, now you are denying some things. And I understood what you would say. What is he denying? Did you deny the Torah, the Psalms and the Gospel? Their original: those who followed their prophets back then, those who followed their prophets are on the religion of Islam. All prophets say, "I am the first of the Muslims." And whatever Allah Almighty said in the beginning, it is the same at the end.

There is no deficiency in the word He speaks. He does not load onto people a burden they cannot bear. According to people's mental capacity and the light industry of that time, what He told them, to those closer to a more developed civilisation, to people who accepted another civilisation, that is, who accepted technology, He addresses with a different unfolding of the same word. In this case, Allah Almighty, with the originals of the books He sent to those prophets, those who followed them are on the religion of Islam, and when confusion arose among them, my Lord, these without distinguishing between people, gathered those books in the Quran; the four books became the Quran, and since His servants, the servants He created, are Allah's servants, ruling with justice among His servants, without discrimination, to all people He sent Hz. Muhammad (peace be upon him) as prophet, and the Quran as a companion to all people.

So in the end, since Allah created us and addresses us all, we are obliged to follow what He says. If you say, "No, You sent me this one, I stay on it," you rebel against Allah, and the punishment for this, the one who raises the flag of Islam to Allah, as Allah Almighty says in the Quran, you fall into the state of the deserters (?) and you ruin (?) yourself. Yes. Religion is Allah's religion, and no one other than Allah can decide in place of Allah. Whoever is honoured with Islam and goes to the hereafter in Islam, appears before Allah Almighty with the light of Islam, even if he is punished, will serve his punishment in Hell, and will still enter Paradise.

But those who go outside the light of Islam, without saying the declaration of faith, without Islam, all of them without exception, without anyone being spared for anyone's sake, all of them are people of Hell. Yes.

Here again, this keeps coming up. What shall we do about this?

Come and look. Look, this keeps coming here. It is ruining our text.

This wants something here.

How shall we close it? Here. Take it, let us see. This got in from somewhere.

Okay, right? Is it closed? We fixed it. We fixed it.

that, probably, when Çağlasan was translating it, so that he would understand it better in his own language, he knows English well. He translated it into that. Or perhaps if you adjust a setting on the computer, when you look, if you know computers, we can look at it after the lessons. We can look at it after the lessons.

Sir, in Amener-rasulu, could you explain the phrase "do not place on us a heavy burden like those before us"? Does it mean that the trials of earlier peoples were heavier, or does it have another meaning? In their time, the Christians went outside the command of Allah Almighty. The Jews likewise; Allah Almighty forbade them certain foods. In this case, they were deprived of those foods. A person craves, say, some meat; will he not be able to eat it? Or he craves an apple; will he not be able to eat it? Like this, Allah Almighty forbade them certain foods. That was a hardship for them. So when Jesus came, he says, "I bring you the good news that what was forbidden to you is made lawful." Allah Almighty lifts those prohibitions from them.

Not in some other sense as you understand it, not in the sense of tormenting people. As a punishment for them, for example, He forbade the Jews the inner fat. Sir, "you shall not eat," He said. He forbade the Christians certain things. I do not recall right now. That is, there is a prohibition of foods. Upon this, sir, when Jesus came, he gave them this good news. The prohibitions, he said, I have lifted from you. Our Lord has lifted them from you, he said. The clearest example of this is the people of the Sabbath: although Saturday was a day of no fishing, when they set up breakwaters (?) and fished, sir, what did He do?

Allah turned them into a city of apes. See, it is all about food. For example, when the Children of Israel were captive in the wilderness, Allah Almighty, by His power, through means, fed them with quail meat. Heavenly food (?). Then some of them said, "We cannot bear these. What the earth brings forth," it says, they began to say, with its onions, with garlic, from the earth. Then Hz. Moses said, "Go, in such and such a place there is that ground." When they went and ate there, Allah Almighty gave them a plague (?). They died with wounds, it is said. This is the burden, that is. In terms of food.

Not "carry this stone, make this one a slave, do that like this" for us. There must be a punishment. Even Allah's punishment is a grace to us. Yes.

In Surah Al-Ma'idah, verse 44: "Whoever does not judge by what Allah has sent down, they are the disbelievers themselves." Not to misunderstand this verse. One must not fall into the error of those who, for example, call one who does not pray a disbeliever. But that is what the verse says. How should it be understood? Shedding light on this verse with another verse, I could not say I understand its meaning wrongly. Could you explain? In this verse it says, whoever does not judge by Allah's judgement, they are the very disbelievers. What is the judgement of Allah Almighty? He has a single judgement for people.

What does it say? The declaration of faith. Every person who says the declaration of faith has judged by Allah's judgement. He has known Allah. Allah created people so that His essence would be known. After knowing Allah, after knowing his Lord, carrying out His command or not carrying it out is his sin, his debt. He is asked about it.

Those outside Allah's judgement, those who do not say the declaration of faith, are the disbelievers. Who are they? Those who do not know Allah. Those who do not know this call, by this verse, those who do not pray disbelievers. Those who do not pray. They also call those who do not fast disbelievers. And they commit a sin far beyond their stature. Then, among so many Muslims, 82 million Muslims there are. Of these, either 20% pray, or 30% pray regularly. The other 70%, all those Muslims, have their seat in Hell, then. These are sinners. They owe prayers, they owe fasts. If you owed someone a debt and did not pay it, what would he do? He would come and knock on your door, to get his debt back.

Allah will ask you for your debt. If you do not have it, if there is something, He will punish you. And the man, when he cannot collect his debt, will take you to court. He will sue you: why are you not paying? I have no money. Or, I will not pay. Go and serve your sentence in prison. He does not give you, sir, a death sentence. You will serve as long as the sentence, he says. So Allah too: you came with the light of Islam, but you are in debt. Pay this debt. Where? In Hell, in prison. That is all. Otherwise, as people understand it: he did not pray, did not fast, did not give zakat, you cannot say of them, "these people are people of Hell." Why can you not say it?

What does it say in Surah Al-i Imran, verse 131? "Do not go to the fire prepared for the disbelievers," it says. Do not go towards the fire. Disbelievers being people who do not say the declaration of faith, who do not enter the religion of Islam. These are the people who do not apply His judgement. Those who do not apply Allah's judgement. Those who do not know Allah. Those who associate partners with Allah. Yes.

Peace be upon you. We know from the hadiths that there is stoning. In fact, there is Hz. Omar's saying, "If they did not say Omar made an addition to the Book of Allah, he wrote this in the Book of Allah,

I would have written it," as I know. That stoning exists by verses, and the punishment for adultery should be in a verse, Surah An-Nur, verse 2, if I am not mistaken. But the flogging found there, it does not say it is for the unmarried, but as I know it applies to the unmarried. Could you explain this too?

If everyone had understood every verse, they would each be scholars too. The verses, what do they say? If a person does not understand, ask Allah and His Messenger, it says. When you reach a dead end in the verses. Where will you find Allah? In the people who know His verses. Where will you find the hadith? Again in people who know the hadith. Now, if a married man commits adultery with a married woman, both of them are stoned. If a married man marries, I mean does, with an unmarried woman, commits adultery, first they are to be given to each other. First this is to be done. If they are not given, that is, if he does not want it, the man is stoned, the woman is flogged.

If two unmarried people commit adultery, they too are first to be given to each other, to each other. If they do not want each other, they are given a hundred lashes each, a hundred lashes each. These two are unmarried. These get the lash. Allah has decreed His justice according to the deeds people have done. Now, the man is married and already has his own. The woman is unmarried. They committed adultery against their marriage. Marry her first (?). Take her. Take the woman. Allah Almighty has given you the authority to marry as far as your means allow. If he does not take her, stoning. That man is stoned (?). The woman is flogged.

The woman is not married. Now, the adultery of two unmarried people is a hundred lashes each. Otherwise, as you described at the beginning, as Hz. Omar said: if it did not contradict the verses, what does it say here? "We know that there is stoning. In fact, Hz. Omar saying: if they did not say Omar made an addition to the Book of Allah, I would have written it in the Book of Allah." Do you know what this means? This shows taking Allah Almighty lightly, as if Hz. Omar had more knowledge than Allah Almighty and judged with justice, may Allah protect us. These words lead a person to disbelief. These words lead a person to disbelief.

Whichever poor soul said this, that poor soul needs to be taught a lesson. He needs to be taught. Yes. So, there is also a topic you explained before, but when I pass it on, that is, when I explain it to someone else, I still get stuck on. It is this: whoever is blind, mute or disabled, did he want to come to the world like this in the world of lahut? Could you explain? How many times have we explained that to you. If we repeat these here, you will eat up our time. Our time is short anyway. I will also tell about the Mi'raj. A guest, a guest. You always write. Fine. People benefit, but let me tell you briefly.

Every person's coming to the world, and because he does not know what he will do in the world, is a realm he does not want to come to, is forced into. Even though he has seen this realm, to whom will he come? Next to whom will he go? What will he do? An unknown realm. For this reason there are those who do not want to come. So Allah Almighty does not break anyone's heart. He says, if I give you such a trait, if I have so-and-so look after you, would that do? That person finds an assurance for himself there: "When I go to the world, this person will look after me." But when he comes to the world, that realm is erased from you.

It is erased and closed. You do not know it. Allah Almighty gives you such a disability. He has that person look after you. To that person: if I give you such a person, and you look after him, sir, and I give you such a rank, those who did not want to come. He wins their hearts. "Ah, I will look after him," he says, "if you look after me, sir, I will go like this." And he says, "You found me a guardian, he will look after me." "I will look after him, he will look after me, I will go like this," he says. They come willingly. Allah sends no one by force. If Allah Almighty had sent the disabled to such people as disabled and in that way tormented them, He would take on that attribute (?).

Allah Almighty does not give anyone such a tormented body, make him a burden on someone else, and then say "why did you not worship like this". He himself wants it, to be disabled in that way. In Germany there was Ayhan, whom we knew. Both of his eyes were blind. "By Allah, Hodja, you are right," he said. "I," he said, "I am content with my state," he said. "Because," he said, "they serve us a lot," he said, "he cannot see," he said, "they show us the way," he said, "we are at ease," he said. Are there any who witnessed this? Yes.

My question: does milk kinship have a place in our religion? If a nursing mother breastfeeds someone else's child, her children become siblings with the child she nursed, and since marriage is not permitted between them, they are not mahram to each other, so we heard from our elders. Is there such a thing? I would like to learn the truth from you. May Allah be pleased with you. You have said it right, you have learned it right. There is milk kinship. Those before them, sir, that is, those who nursed together are siblings. Those above them, their siblings, also through milk. Since it draws downward, those above are treated faithfully as siblings of these, sir, given sibling treatment.

What does it say here? Peace be upon you, Hodja. There is a question about our Lord appearing to Hz. Moses (peace be upon him) in the form of fire. Hodja, is it the universal spirit taking on the form of fire, or the universal spirit using it as a fiery costume and appearing to Hz. Muhammad? I kiss your hands, he says. Now, we will know Allah Almighty like this. However we see Him, there is an opposite of that, and an opposite of that, and an opposite of that. The meaning of this is: He can take a universal form. He can manifest any form He wishes. Today, "marijin min nar", from a pure fire, from smokeless fire, what is the jinn that was created? It takes the form of a cat too.

It takes the form of a dog (?) too. It takes many forms too. It appears to you. Allah Almighty, Allah who created it, His essence manifests in every form.

Yes, in our lesson, is there anything else? Let us take a look, and then we will do the thing.

Peace be upon you, Hodja. Hz. Moses (peace be upon him), our Lord appeared in the form of fire, we read this. I have another question, Hodja: Allah Almighty's manifestation on a person, does the person know he is aware of it? And if he knows, in what states does the manifestation appear in a person? Let me tell you that too. First, a person will pass through the nafs al-ammara, that is, he will begin prayer and devotion, he will rise to the nafs al-lawwama. In the nafs al-lawwama a person will be adorned with taqwa. Taqwa is fleeing from what is foul (?). He will rise to the nafs al-mulhima. In the nafs al-mulhima he will come to the door of miracles.

If he does not value the door of miracles either, from there he will attain manifestation. The tranquil one: what is the nafs al-mutma'inna? What does it say? In verse 27: "O you who have become tranquil, from you (?) pleased with my Lord, enter among My servants, enter My Paradise." Allah Almighty manifests Himself to people. That manifestation, like the film strip of a camera, like this: inwardly, when you close your eyes, spiritually, before your eyes, it passes like a cinema strip. Bearded, beardless, young, old, aged, in all sorts of forms it passes. The person who reaches this has reached manifestation.

He has become a believer. A believer. He has come to the state of the person addressed by the verses in Surah Al-Fajr. There is no going back for him. That is, he does not go back down to the nafs al-lawwama or nafs al-ammara of Islam, or even to disbelief. He stays at that level. But if his rank is higher, he rises further from there. Where to? The nafs al-mardiyya. There he reaches the state of ilm al-yaqin. After that, the nafs al-mardiyya. Sir, he becomes the qutb al-a'zam. After that, the nafs as-safiya. The qutb al-aqtab removes falsehoods from the religion. Okay? Come on then. Now to manifestation, I mean, we come to the Mi'raj.

The Mi'raj. It came again, look, there, do you see it? It came again. Close it. Mi'raj means walking by night. Allah Almighty... Isra means walking by night, Mi'raj means ascending, ascending. Allah Almighty... the Prophet (peace be upon him), at night while lying in his bed, Gabriel (peace be upon him) wakes him, to come to His essence He sends the Buraq. Now, in this matter, the enemies of Islam have changed these things. And these enemies of Islam have belittled the Prophet who came as a mercy to the worlds (peace be upon him), and by telling the Mi'raj falsely and wrongly, they tried again to demean the Messenger of Allah.

How did this happen? Now, those enemies of religion, and our faithful brothers who follow those enemies of religion, knowing these things in this way, look, without grasping the truth of the matter, perceiving the Mi'raj in that way. That is, falsehoods settling in their minds. And then they struggle with themselves, with their own nafs: "how can this be", sir, and somehow they fall into troubles, these people. Now, the Prophet, sir, something came to him, a mule was brought to him. A mule. On that mule they went to the Masjid al-Aqsa. Look at the story. In the Masjid al-Aqsa, Hz. Jesus, Hz. Moses, Zechariah, Hz.

John and the prophets were waiting there for the Messenger of Allah, it is said. He led them in prayer. And that mule he tied somewhere in the courtyard north of the Masjid al-Aqsa. There he went up a little.

Allah, who sent Hz. Solomon the finest horses. Before he had even gone up a little. His enjoying himself with those horses.

Today a minister, when he goes somewhere, rides in the top-model car and goes like that. A king, when he sets out, with those around him, sir, goes with splendour. In return for this, the one who came as a mercy to the worlds and who lit up the worlds with his light, Allah's last prophet, Hz. Muhammad (peace be upon him), the last of all prophets, who ended prophethood, and within a span of time in which the worlds will continue until the Day of Judgement, who brought the Quran to people as a mercy and as a light, sir, this prophet they send on a mule to the Masjid al-Aqsa. Well, now I am asking.

Ah, he will ask me: "How do you know it was not a mule?" Well, I am asking you now too. What did Gabriel (peace be upon him) bring him? He did not bring a mule. He brought the Buraq. The Buraq. Do you know what the Buraq is? By Allah, I do not know either. So why do you say what you do not know? If you name that mule you do not know, I will name that Buraq I do not know as a miracle of Allah. Allah sends it to him as a miracle. What is this miracle? The Messenger of Allah says this. "What is this?" he says to the trustworthy Gabriel. "The Buraq," he says. "What is it for?" "Your Lord," he says, "as a mark of favour to you," he says, "has sent your mount.

He has sent a mount." "Since my Lord invites me, what need is there for a mount?" he says. How beautifully he says it. The trustworthy Gabriel answers. "When a king calls a king, a sultan calls a sultan, out of respect he sends his finest animals, his finest mounts. Allah Almighty has sent you this mount," he says. The Buraq. Now what is this? Does your mule go in one night from Mecca to the Masjid al-Aqsa, and from the Masjid al-Aqsa back to Mecca?

What the disbeliever invented to degenerate the religion of Islam: he belittled its prophet, demeaned him, and had him travel on a mule, and he cannot say the Buraq. Because the Buraq, by Allah's grace, is a vehicle that goes without regard to time and place.

In this case, up to the Sidrat al-Muntaha, with the trustworthy Gabriel, he goes on the Buraq. The Buraq also has a ground it can go on. It will go up to a point. Up to where? Up to the Sidrat al-Muntaha. It cannot go further from there. The trustworthy Gabriel too: "If I went one ant's length further from here, I would burn," he says. "I would burn." In this case, the Rafraf comes under the Messenger of Allah. The Rafraf. Do you know what this is too?

If it were up to your mind, you would call this a creature like the mule too. Because a person hostile to Allah, with no faith in his heart for Islam, uses any kind of words. Only, as a human being, I say: yourself and those who follow you, you leave exposed to the fire of Hell. Because Allah created people so that they would know His essence, and invited people to His essence. Not like that, with a mule, a donkey and so on.

These are poor people, who take the mind of the non-Muslim who does not use his mind as their own mind, think it is knowledge and speak like this: the one who came as a mercy to the worlds, from whose light and spirit all people were indirectly created, yet to belittle him so far as to put him on a mule, think about the state of these poor people yes, this, so-called doctorate- holding professors say it like this too, shame on them in the picture (?) while passing the Throne of Allah, on the Throne of Allah "La ilaha illallah Muhammadun Rasulullah" is written. In the verse, "his eye did not swerve": the verse shows that he did not turn and look at that writing.

At the end it speaks to the Messenger of Allah. "People think," it says, "that is, people think that I carry the worlds. Yet," it says, "can what is carried be the carrier?" How beautifully it says it. The Messenger of Allah, in answer to it (?), says, "I have no time for you," he says. While still rising, he hears a voice at the level of Abu Bakr as-Siddiq. He hears it. "O Muhammad, your Lord is performing salat." The Prophet is astonished. Allah Almighty has no need to pray. "What is this?" he says.

When he rises to the highest horizon, the highest horizon is now above the Throne of Allah. That is, the Throne of Allah frames the world, above it now there is a bright infinity. A place where time and space end and where time and space begin. The highest horizon. When we say horizon, when we look with our eyes, the place where earth and sky meet we call the horizon. This, though, is where an infinity begins and where the place that has time and space ends. The farthest point.

Allah Almighty is beyond time and space. When the Messenger of Allah came to the edge of the highest horizon, before Allah Almighty, "Stop, O Muhammad, put one foot on top of the other foot," He says. "Come one step further," He says. "My Allah," he says, "there is no room," he says. "Where shall I step?" he says. "Put one foot on the other," and he goes. "So that your ummah and My servants know that I am free from time and space," He says. At that moment he begins to praise Allah Almighty. "Your praising Me," He says, "is like a rebellious servant of Mine pleading with Me and praising Me," He says.

"At that moment, into my mouth came a drop sweeter than white sugar, than candy," he says. "These words poured from my tongue," he says: "I cannot praise Your essence as You praise Your own essence." True. Can Allah fit into our minds? Can we praise Him as He praises Himself? Yes. After that the conversation begins. That is: Attahiyyatu lillahi wa's-salawatu wa't-tayyibat. After that, its meanings, if I read them from here I will say it better. Sir, let me see, if I find it here, I will say it.

And reading it is better too.

Will you be able to find its meaning? Look, it is in the others, but we are writing that one.

It is ready, but we are not doing the thing with it.

Did you find it? He is bringing it. Give it to me. Look what it says. Sir.

Attahiyyatu lillahi wa's-salawatu wa't-tayyibat. Assalamu alayka ayyuha'n-nabiyyu wa rahmatullahi wa barakatuh. Here they have written it all together. All greetings, prayers and good words belong to Allah. That is, Attahiyyatu lillahi wa's-salawatu wa't-tayyibat, its meaning is: all greetings, prayers and good words belong to Allah.

Assalamu alayka ayyuha'n-nabiyyu wa rahmatullahi wa barakatuh. O Prophet, that is, glorious Prophet, may Allah's peace, mercy and blessings be upon you. After that the Messenger of Allah says: Peace be upon us and upon Allah's righteous servants. I bear witness that... after he says this, the trustworthy Gabriel at the Sidrat al-Muntaha hears the conversation of Allah Almighty and the Messenger of Allah. Hearing it, the trustworthy Gabriel too: Ashhadu an la ilaha illallah wa ashhadu anna Muhammadan abduhu wa rasuluh. I say that Hz. Muhammad is Allah's servant and messenger. Now, this is the meaning of what we recite in the tahiyyat when we sit in prayer.

People who deny that glorious Prophet and their origin, his lineage, from whose spirit we indirectly are, prove that they are illegitimate. Their words are accepted neither in this world nor in the hereafter.

One must not value these people, those who speak like this. Yes. The Mi'raj is the gift in which Allah Almighty sent us the five daily prayers.

Now again, belittling the Prophet: supposedly, on his way back, fifty rak'ahs of prayer were given to his ummah. Hz. Moses said this is too much. "Your ummah cannot bear this. Get it reduced." And the Messenger of Allah went back. Allah Almighty reduced it to forty-five. Then he saw Hz. John. He sent him back. He saw Hz. Jesus. He sent him back, and so on, until it came down to five times. Blessed Muslim people and blessed doctorate, sticking that title on themselves, and not knowing how, in what way, this prayer came to us in Islam, poor people is what I will call them now. Before these worlds were created, Allah Almighty made the plan of these worlds and according to it arranged this world.

In your Quran, Allah Almighty, the five daily prayers, before the Messenger of Allah came to the world, He wrote and laid down in the Quran. "With Us is a book that is preserved in the Preserved Tablet. Afterwards nothing is added to it or taken from it": where did you hide this verse, that you had the Prophet come and go, come and go, and made him look like a joke (?)? Appealing to what mind did people begin to know this? These are the games of Jewish words. They their own prophets; we have accepted all the prophets. All prophets... from those who claim to hold their prophets above, sir, yet do not believe them and betray them, we love them more, we love the prophets.

We make no distinction between any of the prophets. But they, betraying their prophets in this way, attributing lies to them, accusing the prophets of lying, will belittle the word of the Messenger of Allah. In this mentality, the Messenger of Allah came and went, five packets dropped, came and went, five packets dropped, and they brought it down to five packets.

That is why the sublimity of Allah Almighty, His greatness, the glorious Quran coming to us as a gift, on the night of the Mi'raj, that is, the 27th night, the 27th night of the month of Rajab. Monday is the 27th of Rajab; the night, in the Arab way, in the Arab calendar, since the day begins at night, begins with the evening prayer. Tomorrow evening is the Night of Mi'raj. Sunday evening. We already wish that the Night of Mi'raj on Sunday evening will, for all our children, for the Islamic world, be a means of good, we wish. For our brothers who try to value the Mi'raj fully, we ask Allah for mercy, and we ask them to pray for us.

Stay well, may you be entrusted to Allah. For the sake of Allah Almighty, Al-Fatiha.

Do not look at people's inventions.

Search for the truth and the reality. There are questions here.

Let us see, is there anything new here? Sir, is there any?

No. Okay. Come now, let us fix this. Sir, we have ended our lesson. Only, there is a fault here. We will fix it.

It translates into English, right? This, remove it from the frame (?). Yes. Look, it came here. Let it stay here. If you remove it from the frame (?) there, this goes away.

To Allah be entrusted,

once again, for the sake of Allah Almighty, Al-Fatiha.

Amen.