Talk of 26 January 2025

I was going to put the thing through. In this one some things do not open. Is there not the thing we did again? This design. Sir.

It gave me quite a lot of trouble. I looked at yours. The mail skipped, skipped. They wrote things in the mail that are not there. I will delete that too. It is in the other one anyway. I will upload that. Turan. Let us see what is here, guest? Hodja. Also, you explained it before, but the one at the top about the eyes not seeing, you are not. This part now. Peace be upon you. A mother breastfeeding someone else's child; we explained this too. Peace be upon you. Hz. Moses (peace be upon him) and in the form of fire, like this, we explained. I also have another question: Allah Almighty. The manifestation on a person, whether the person is aware of it; we explained this too.

Let us see here if there is anything new, something new?

No, there is no other question. If there were questions, we would first talk about the questions.

There is no question.

So it is. Where shall we start? If only someone would ask a question, we could start from there.

anyway the people too, only just ate their meal, washed their hands and faces, will pray; it is good that we are a bit late yes, yes, it is good that we are late

only, only let us say this much and start: people say the holy nights (kandil) are invented later, introduced into our religion later, that is, almost: what need is there for the kandil, why do we celebrate this, what meaning does it have, this is actually what they want to say; and we want to address them like this.

You hold a birthday celebration for your child. And moreover, shamelessly, associating partners with Allah: "I am glad you were born", so-and-so, whatever, like the disbeliever's denial of Allah, they take on denial. They go to denial, to rebellion. "I am glad you were born." Is that being born in his death (?)? Who created him? Who gave him to you as a gift? If you do not know this, you deny Allah and say "I am glad you were born." That is, as if the child came into being by itself in the mother's womb. "I am glad you were born." And you know, about the Prophet (peace be upon him) too, they use the same words.

What do they say? "If it were not for you, I would not have created these worlds," they say. "If it were not for you, I would not have created these worlds."

Was the Prophet (peace be upon him) created by another god and then came to Allah Almighty, and Allah Almighty created these worlds from him? That is, did He create these worlds after that? Look, I say it once more. "If it were not for you, I would not have created these worlds." Its true meaning is: "If I had not created you, these worlds would not have been created." See, now this has fallen into place. "If I had not created you, I would not have created these worlds." That is, "From your light I created these worlds, and from your spirit, people." O you people sleeping in heedlessness, who say "I am a Muslim" and fall into shirk.

Be very careful with words, with expressions. Words are drawing you into the lap of the non-Muslim. And in such matters they have become masters, they have drawn Islam away from Islam. Muslims no longer know Islam. Neither wife, nor daughter, nor son, nor child; very few people are left among us who live Islam. Because neither does the child respect mother and father, nor does the daughter listen to mother and father; until midnight she wanders outside. And the boy runs after them like dogs. Astonishing. Is this Islam?

But Allah is such an Allah, so abundant in mercy, that He has granted us these kandil days. Kandil means that which spreads light. But the meaning of this kandil is not a light like the light of electricity or of a battery torch. A light that illuminates people's way, that speaks to their minds and shows the way ahead, that shows the path. The light of Allah. So Allah Almighty, since He created people so that they would know their Lord, so that they would come to His essence, created these bright nights for us as a door of return. However we gave our word to Allah, we will live accordingly, it is true, but since Allah is free from all deficient attributes, so that you would not say, so that no one would say, "If You had opened a door of opportunity for me, I would have come to You through that door": these are the doors of opportunity.

The kandils are doors of opportunity.

If only people knew the value of these kandils.

Allah Almighty made prayer obligatory five times a day.

And how this prayer is to be performed, in the sublimity of this night, Allah Almighty, inviting the Prophet (peace be upon him), whom He sent as a mercy to the universe, to His divine essence, gave him some good tidings and also made known to us how the five daily prayers are to be performed. But that Muslim, I address him as "that" one. Because Allah Almighty too, in the verse, "Huwallahulladhi la ilaha illa huw", "la ilaha illa huw", that is, He, in the sense of "He besides whose essence there is no other god", He strengthens it, that is, He stresses it strongly: who is He? Allah. What is He? Al-Malik, Al-Quddus, As-Salam. Here too, that poor Muslim, those who know nothing of the kandil, nothing of Islam.

They take in the doings of non-Muslims as very good news, and whoever follows them, they are like them, according to the verse. He has followed the non-Muslim; Satan, the world and the nafs have made the worldly life look beautiful to him, have made him turn his back on the hereafter, and these people, in the pleasure and enjoyment of this passing world, far from the mercy of such nights, are poor people living in heedlessness.

Some people are Muslims. Well, they send each other messages: "Blessed kandil." Good, but are we able to celebrate the kandil? Will we be able to attain its mercy? When Allah Almighty opens these doors of mercy for us, will we be able to enter through that door of mercy? Will we be able to feel this feeling, I wonder?

Our Lord, by proving to us His essence with prayer, with dhikr, sir, with the declaration of faith, that there is no god but Him, and by inviting us to His essence, proves the sublimity of this night.

The Owner of the worlds this night invites to His divine essence the prophet whom He sent as a mercy to the worlds. Whom? The Prophet of "wa ma arsalnaka illa rahmatan lil-alamin" (peace be upon him). Heart to heart, with love and affection, what did they talk about, what did they do, how did He describe prayer, how did He send prayer to us, and by not praying what state do we fall into: do they question themselves about this, I wonder?

I say 70% do not. 30% will, 25%, 30%. A person aware of the sublimity of this night, remembering the time when he will return to his Lord, will regard the life of this world as a treasure for himself, repent and seek forgiveness, and give his word to himself and to Allah Almighty: "O my Lord, until now I lived in ignorance. From now on I have turned to You. Treat me with Your mercy. Forgive my sin. Give me the strength and power to worship You, O Allah." Yes.

Yes.

There is a question here. He says, Kâlasan, Kâlasan asks this. Peace be upon you, sir. What is the secret of the Prophet's (peace be upon him) ascension to the Mi'raj not from the Kaaba but from the Masjid al-Aqsa? I kiss your blessed hands and wish you a blessed kandil.

Its first secret is that it is people's first qibla. That it is. The one that is the first qibla.

When prayer is performed in these three places, each rak'ah counts in place of a rak'ah. One rak'ah. People are forgiven their sins.

A second secret of it I imagine like this. this is my imagining: when going up from the congregation (?) one goes up at a certain degree, 81.5 or 82.5, at some degree one goes up, probably, at the exit from there, this must fit the exit inclination of the congregation (?), that exit from there in that way and the entry, yes. For this, they also say this: this, this falsehood, this falsehood, that is, others, their own religions, the invented religions they invented; only those who follow what their prophets brought and follow their prophet are on the religion of Islam. After that, their religions, that is, their books, are in our Quran.

And in the Quran, those who enter Islam, leaving their religions, that is, leaving the invented religions after the time of the prophet and entering Islam, are Muslims. "Inna'd-dina indallahi'l-Islam": with Allah, the religion is Islam. Those outside this, who do not enter Islam, are non-Muslims. And Allah Almighty in the Quran calls them disbelievers. He declares that if they pass to the hereafter without entering Islam, they are in eternal Hell. He declares it. Here those people, in order to bring out the sublimity of their own prophets, say this. When the Prophet went there, Hz. Jesus, Hz. John, Hz. Moses, Hz. Zechariah, several more prophets welcomed him there.

He led them in prayer there and then went on.

Yes.

While ascending the seven heavens, he met these prophets in the seven heavens. He met them in the heavens, mind you. Not in the world.

That is why there are many fabrications. The chief of these fabrications: the Prophet (peace be upon him), while he was lying down, Gabriel came together with the Buraq. With the Buraq. He makes known Allah Almighty's invitation to the Prophet (peace be upon him). And the Prophet says to Gabriel, "What is this beside you?" "This," he says, "is the Buraq. Allah Almighty, to invite you to His essence, sends one of His most precious mounts," he says. "If Allah Almighty invites me, what need is there for a mount?" he says. "When a sultan invites a sultan," he says, "the inviting sultan sends him one of his most precious, finest mounts," he says.

"This too is from my Lord's honour and generosity to you, because He loves you; His finest mount He has sent," he says. With it he goes as far as the Masjid al-Aqsa. And this, this Buraq, poor people: first, the enemies of religion; second, the poor Muslims who are in heedlessness and are taken in by these people.

They make it a mule, a mule. They take him on a mule as far as the Masjid al-Aqsa. How does this mule go to the Masjid al-Aqsa and back in one night from Mecca the Honoured? Astonishing. Fethullah, putting the Messenger of Allah in a pickup truck, the way they drove him around in a pickup when he came to visit, came to the match (?) to visit; these are vile people. Just as Paradise has seven layers, Hell has seven layers too; in the lowest layer of Hell, who will burn, who will lie? These, these people, among themselves, within themselves, by courting one another, relieving their unease, whoever voices his hostility to Islam the most, that person is the more flattered among them; in this way, through people's hostility to Islam, so that they are flattered more among themselves, poor people who slander Allah with words that blacken the religion of Islam.

Yet he does not know that the person you flatter, and these worlds, from the atom to the globe, you will give account before Allah who created them; before Him neither Ahmet's flattery nor the flattery of that person you love dearly will benefit you. Yes, that is why, the Owner of the universe, besides whom there is no other god, and who subsists by His own essence: turn to Allah. Tonight, see, Allah opens these doors: doors for you to return to Allah. Yes.

I want to mention one more word from last night. While ascending the Mi'raj, when it was said to the Prophet (peace be upon him), "Stop, O Muhammad, your Lord is performing salat", a state of hesitation (?) arises there. When a state of hesitation (?) arose in the Prophet (peace be upon him), Allah Almighty created an honoured angel in the form of Abu Bakr and had him call out, "Stop, O Muhammad, your Lord is performing salat." When the Prophet (peace be upon him) heard Abu Bakr's voice, he came to himself and thought this: "Is Abu Bakr someone ahead of me, I wonder?" he says. "Did he pass me and come here?" he says.

So, in the presence of Allah Almighty, Allah Almighty says to the Prophet (peace be upon him), "Why did you not say the words you heard?" "My Lord, You know what is in my heart (?)," he says. "I have no need to perform salat. That is, I have no need to pray. At every moment, over My creatures, over what I have created, their provision, their states and movements, according to the covenants they gave, providing for them and guiding them is My form of worship," He says. Yes. That is why neither drowsiness nor sleep overtakes Allah Almighty. That is why Allah Almighty is present and watching everywhere.

Yes. Now, the Mi'raj kandil: if you have questions, prepare your questions, ask.

In Surah An-Najm, Allah Almighty here describes the Mi'raj beautifully.

I will explain it here by reading it to you verse by verse. I will explain it. I will explain it while explaining the verses too.

Bismillahirrahmanirrahim.

"By the star when it sets," it says. When we swear, we put Allah Almighty in between. Right? So be it. That is, to my Lord, sir, "vallahi" we say. That is, may Allah be witness. We swear. So by whom does Allah swear here? What does it say? "By the star when it sets." Whatever you see in the universe, in the seven heavens, Allah Almighty says, "I am the Creator of everything you see, from the atom to the globe." When it says the setting of the stars: just as the world turns around the sun, and the side facing away from the sun is dark and the side facing the sun is day, so the stars too turn around their own axes.

They too have their fixed places. Each is seen on the side facing the sun, on the side not facing the sun it is dark, it sets. We call this setting. Just as the sun sets in the evening. What do we say? The sun has set. It did not sink into the ground. In the sense that it grew dark. The sun has set. Then we say the day has dawned. So who created this? Allah Almighty. He swears by what He has created. That is, He swears by His own essence. He swears by His own essence. Look what it says: "By the stars when they set"; creating this and placing it there, both showing us those stars, and when it is day, their disappearing from there by the sun's light, the sun lighting the world, their appearing in the darkness of night, that is, the star setting, sir, and being lit or not lit.

Who created this? Allah created it. So by what does He swear? By that which sets and is seen. Whose work is this? Our Lord's work. So that oath is by Allah Almighty. That is, His essence's oath by His essence.

"Your companion Muhammad has not gone astray, nor has he believed in falsehood," it says. Some people would call what the Prophet (peace be upon him) said astray. Some would call him possessed. That is, they would call him mad. Some would say someone else comes and teaches him. That is why, about the Messenger of Allah, Allah Almighty says "your companion Muhammad has not gone astray and has not believed in falsehood." Now here, when it says your companion Muhammad has not gone astray, before he came to the spiritual world, Allah Almighty trained him Himself. But shamelessly, when explaining the Quran, they say Gabriel trained him. How they belittle Allah: Gabriel, whom Allah created, trained the servant of Allah Almighty, who sends mercy to the worlds, taught him. Shame on these people.

Shame on them. Yes. These know Arabic and have done a doctorate. They wrote a Quran and tried to pass off to people as the word of Allah.

Shame on them.

"Nor does he speak from his own desire," it says.

None of his words is outside the verses. In this case, this verse supports that verse. He does not speak idly. How beautiful. If this were a human fabrication, there would be many words in it that do not agree with one another. Yes. Yes.

"What he conveys is nothing but what is revealed."

This too confirms the previous verse.

He does not speak idly. That is, he speaks purely from the verses. How are the verses made known to him? Allah Almighty, who is outside time and space, to the Prophet (peace be upon him), who is within time and space, by way of communication; this we call revelation. It is made known by way of revelation. One meaning of revelation is Allah Almighty's divine command to people, that is, every verse of the Quran is revelation. Every verse is revelation.

These verses are pure revelation. The writing too is pure writing, the writing of the Quran. Now, when I say pure revelation, something like this comes to people's minds: "When Allah reveals to a person's heart, does Satan also reveal to his heart, inspire him, and these two mix? Does he put that here as a verse too?" Because such things come to people's minds, Allah Almighty, in the verse, removes this question I asked with this verse. "When We reveal to the heart of Our servant, let Satan not try to tempt him. Tempt. But We settle Our revelation firmly in Our servant's heart. The temptation Satan would give is struck down and cancelled." They explained this wrongly too.

Of course, a person who does not know the verses will explain everything by his own mind. "Allah supposedly removes Satan's temptation, and supposedly settles His own temptation firmly." Allah does not remove the temptation anyone gives. He gives what He knows. That servant, by his own will, if he wishes, follows Allah's verse, if he wishes, outside Allah's verse, follows the whims of his nafs and takes Satan as his guide. His own will. Because will is of two kinds: universal will and partial will. Partial will is in the human being. In this case, that verse supports this. Again, the verses always support one another.

"To My servant who knows Me", that is, this is not the prophet now. "To My servant who knows Me", that is, to the servant who knows the verses, Satan's temptation is ignorance (?)," it says. There you are. That is why the Quran, from beginning to end, was written by the pure and clean hands of the angels, and none of its words is outside Allah's word, and none of its words entered the Quran with a word said by humans or jinn; the only guardian of the Quran is Allah, and until the Day of Judgement they cannot distort or alter a single letter or dot of it. Sir. Yes.

"What he conveys is nothing but what is revealed." "Allah, whose powers are very mighty, taught him." Gentlemen, pay close attention here. Open the books. "Gabriel taught." Look what it says. "What he conveys is nothing but what is revealed." What he conveys is revelation. And Gabriel does that revelation. Look now: "Gabriel, whose powers are very mighty, taught him," it says. Of course Allah taught him. Allah. The one whose powers are very many, very mighty, is Allah. Besides Him there is no being whose powers are very many and mighty. Yes.

"A possessor of power", they call him Gabriel, yet look, Allah: "a possessor of power, Allah, who at once rose upright." Upright. Rose.

Here the Arabic word cannot be expressed with a Turkish word, but some words are taken as close. That is why it says, "So that the Quran is well understood, We sent it down in Arabic words." So that it is well understood. Here too: "a possessor of power, Allah, who at once rose upright." That is, God forbid, as if Allah were a hunchback and straightened up. "He rose upright," it says. So this is the Turkish word for the Arabic equivalent, the Turkish word, and in Arabic, it says, someone (?) who can understand its meaning.

Well, Hodja, then you tell us. Here, "He rose upright" means that Allah Almighty, in the world of lahut, when He created our spirits and said "I am your Lord", in the form in which He first appeared, rose. He appeared before him. That is, in the form in which he first saw Him.

Now indeed it says, "And that Allah was beside the highest horizon."

This too they call Gabriel. Gabriel, Gabriel keeps coming up. Yet Gabriel is at the Sidrat al-Muntaha. At the Sidrat al-Muntaha, the Gabriel who says "if I passed one ant's length further I would burn" is at the Sidrat al-Muntaha. Is there a second Gabriel, I wonder, who came to where time and space end, to where time and space begin? Did Gabriel shoot out from there and come? A second Gabriel? They cannot call this Allah. Because they deny that the Prophet met Allah Almighty. Denial. Do you know what these denials cost? Do you know?

A person has put a basket of fire on his own back. It is like running away burning and screaming. Yes. Poor people. "And Allah, at the highest horizon, was beside a highest horizon. Then He drew near to Muhammad, and drew nearer still." Drew nearer still. What does this mean? This too means "fi" (?). Allah Almighty is outside time and space. The Prophet (peace be upon him) is at the edge of the place where time and space end and time and space begin. It is even such a place that to the Prophet (peace be upon him): "Come near, O Muhammad." There is no room, there is only void. Where should he come near? "Put one foot on top of the other.

So that My servants know that I am free from time and space," He says.

"So much so that He was as close as the distance between two bows, or even closer," even closer, as close as two bows, even closer; now what will those who call this Gabriel say here, I wonder?

Indeed, those who call this Gabriel,

enemies of Allah, the words of people who do not believe that the Prophet (peace be upon him) ascended to the Mi'raj, or believe and yet deny, are refuted by Allah's words so thoroughly that if these people had any glory, honour, dignity, self-respect, and any substance in them, they would want to turn into vapour and vanish. But if you spit in their faces, they think it is raining. Because they have torn every veil of shame. Yes.

"He became as close as two bows, or even closer. Allah revealed to His servant what He revealed," it says. Gabriel did not reveal it, mind you. If Gabriel, did you take him out of himself and have him reveal it? So the one who, at the edge of the highest horizon, came as close as two bows, and if you cannot call this Allah, if your heart aches and your tongue goes to denial, at least do not write the verse and do not go this far into disbelief. Sir: "So much so that He was as close as two bows, or even closer." Look, he cannot speak again; again there is no speaking. "Allah revealed to His servant what He revealed." Again they spoke by way of communication.

Because what is speaking? The air coming from my lungs strikes the vocal cords in my throat. These vocal cords are shaped by the movement of my tongue. And these vibrations coming out of the mouth vibrate in the air and reach our ears. Our ears, in medical language, have a membrane called the eardrum (?). By striking it, just like a mechanism (?), it works on the brain. The brain understands our speech.

Look, there is revelation here. There is no speaking. "He revealed," it says again. If it had said here "We spoke" or "I said", then I would say this could have been Gabriel too. Then it would be possible. But if it says "He revealed", if this is revelation, then Gabriel has no role here anymore. Poor Muslims, use your minds. Do not fall into the disbeliever's trap.

"His heart was not mistaken in what he saw," it says. There you are. What does this mean? So, here,

what does it say?

Look what it says in the sixth verse. "A possessor of power, Allah, who at once rose upright."

So we said they do not know this. They do not know what this verse expresses. We said: being seen in the form in which He first created in the world of lahut. Not rising upright: being seen. But they deny this too: "He rose." Come on: "He rose upright." Is Allah a hunchback, that He rose upright with His face? Are you not ashamed to write it like this?

Yes. There are many more places here to be explained. When we explain these, they say, "This man is against the foundation of the religion of Islam." I wonder, is what you say contrary, or is this contrary? I am now proving this with this verse. That it was Allah: in verse 11, "his heart did not deny what he saw." Where did he see? In the world of the hereafter. Where did he see? In the world of lahut. The Messenger of Allah, beside Allah's history (?), when our Lord said "I am your Lord", when He created our spirits there and addressed us, the Messenger of Allah, beside Him, also addressed people: "Yes, this is our Lord, this is the one who created us." Addressing them.

If you do not see, do not know these places, how will you explain these verses? So you explain them by attributing such qualities to Allah. And then you say of the one who explains the verses, "This is against the foundation of the religion of Islam." Every two hundred years Allah removes the falsehoods that have entered the religion. This is how He removes the falsehoods.

"Will you now make him argue about what he saw?" it says.

"Before he first came to the world, in the world of the hereafter, when I trained him beside Me, when I created the spirits too, when I said I am your Lord, the Messenger of Allah also said, 'Yes, this is our Lord'," and in the form in which He first saw, in which He first appeared, He appeared. That is, he met Him like that. "His heart did not deny what he saw," it says. That is, yes, him, about what he saw, now, "will you argue with him", as they argue with me, still Islam's religion, although I confirm verse by verse, there are still those who argue; reaching that rank, people who still defend falsehood, whereas not the truth but falsehood has appeared; well, invite me to the truth, then. No, why not? Because there is nothing further; he does not know. But you, ask me whatever you want from the verses and I will explain it to you.

I do not say it to praise myself; when so many falsehoods have entered religion, when you take on these falsehoods, if I know the origin of these falsehoods and tell people the truth, am I then telling something against the foundation of the religion of Islam? If you were a scholar, wherever you found the truth you would take it on at once. Because the Prophet says, "Even if knowledge is in China, go and take it." Come. Go and take it. He tells you this, I am at your feet (?). If I am really telling it wrongly, if I am against the foundation of the religion of Islam, please warn me. Tell me the truth.

Yes.

There are so many scholars in Turkey. I call out to them. They listen to me too. If I am telling it wrongly, please invite me to the truth. If I am telling it rightly, it is right. Then, even if you do not withdraw these written translations of the Quran, at least do a new one at the beginning, so that people at least learn the truth.

"By oath, he saw Him, Allah, once more," it says. Look. He saw Him once more. Where? When the Prophet (peace be upon him) came to the Sidrat al-Muntaha, Allah Almighty sees him off as far as the Sidrat al-Muntaha. Sees him off. Where? He is coming from outside time and space. Look. "By oath, he saw Him, Allah, once more, beside the Sidrat al-Muntaha." Not inside it, but beside it. Because it is beside where time ends and where time begins.

"The Garden of Refuge is also beside it." It describes it. The Garden of Refuge is also beside it. "That which covered the Sidra, Allah, had covered it." They say Gabriel. Covered the Sidra.

That which walked the Sidra was walking. That which covered it was covering. And Gabriel is created from a light; he covers only as much as the place where he is. But the one who embraces and covers the universe is Allah.

Yes. "That which covered the Sidra had covered it." "Muhammad's eye did not swerve and did not exceed the limit," it says. That is, what is written there: "La ilaha illallah Muhammadun Rasulullah". "By oath, he saw some of the greatest signs of his Lord."

Of His greatest signs. How the communications of Allah Almighty, who is outside time and space, entered within time and space, how He walked there, how that voice covered those places: when I speak from here with a loudspeaker, if the end of this loudspeaker were in Samsun, in Baghdad, in London, how would they listen, right? So Allah Almighty too, His word, just like this: when He speaks here, go all the way to the other side of the universe and listen; His word, from the earth, from the sky, from the right, from the left, within the 360 degrees, without hitting any single degree, within 360 degrees, His voice you hear.

And a person's hair stands on end.

Did you see? They say: space. After this, it speaks to the idols they worship anyway.

Yes.

Peace be upon you, Hodja. "We send microbes to whoever wills." It is said that this verse and Surah Al-Baqarah, verse 155 contradict each other. Our minds could not grasp it. Could you explain? A guest, a guest. If you read the Quran I wrote, I did not write it this way. Find that verse there, let me see. The balls (?). "We send to whoever wills." To whoever wills. Not to whom We will. Look. To whoever wills. "We send to whoever wills. We send to whoever wills," it says. He has said it right here. He sends to whoever wills, to one who wills, as we said. How does He send? Those who spend time in the tavern, in the coffeehouse, in adultery, in drink, in gambling, those who are seized by stress, those who destroy the body's immune organ, are open to every kind of microbe.

They themselves are exposed to these diseases. Now, sir, let us also open verse 155 of Surah Al-Baqarah. Let us see what it says now. He is right. Let us see.

Let us see.

What does it say? "By oath, We will test you with some fear and hunger, from wealth, from your lives and some decrease in produce." What does it say? Some decrease in lives, in wealth, in your produce. But here they wrote poverty, poverty. There is nothing here about poverty. "We will test with," it says. "O Prophet! Give good tidings to the patient." Now, what did they write? "By oath, We will test you with some fear and hunger, by decreasing wealth, by killing lives," He takes them as children, and "by decreasing produce somewhat." Now here too it says "by decreasing produce somewhat." And we have written the correct version of this.

"By oath, We will test you to make you witnesses against yourselves. Give good tidings to those who are patient with some fear, some hunger, some decrease in wealth, in lives, in fruits," it says. Look, by decreasing, He will take away your child. From your life. Whom do you love? He will take away your son, your daughter. Yes. This, as you said, our verse, and Surah Al-Baqarah. Hodja, "We send microbes to whoever wills," of course, to whoever wills. So there, by catching that disease himself, a person will prove what kind of person he is. He catches it himself. He will truly die. When he catches that microbe, he will die.

If his lifespan is that long, of course. Now here, if Allah Almighty had sent this microbe to whomever He willed, he would say, "If You had not given me this disease, sir, I would have worshipped You." So Allah Almighty is free from deficient attributes. Whatever befalls each person, he digs his own pit with his own hand, and it befalls him. And Allah Almighty also tests people. How? For example, with some wealth, some lives, He decreases our wealth, makes us live through some want. And that on condition that He does not put on our back a burden we cannot bear. And so that tomorrow, at the Great Court, we cannot say, "You gave me this, and so I could not worship You", He gives that person an affliction. That person gets through that affliction either with mercy or with wrath. If he gets through it with mercy, Allah gives him his rank accordingly.

If he gets through it with wrath, He gives him his rank in that way too. From Surah Ash-Shu'ara, 80. Yes, look, from Surah Ash-Shu'ara, 80, check it. Ash-Shu'ara: here, does it appear in the commentary here? there is a commentary.

No verse contradicts any verse. As long as a person knows the meanings of the verses.

this part Was it 80? Yes. Let us see now what is in 80.

Ash-Shu'ara 80. "When I fall ill, it is He who heals me," it says. Here, the disease that comes to a person is not this affliction. When he falls ill, healing again: if you have life left, Allah Almighty will of course give you healing again. But you caught this disease yourself, this microbe. Allah Almighty did not give you this disease to cause you hardship. And in this disease perhaps you will not be able to pray. Perhaps you will not be able to worship. In that case, you will tell Allah Almighty forty thousand excuses (?). But if you bring this disease on yourself, yes, look, in all of them, Allah Almighty created lives, living beings.

He appointed a certain lifespan for each living being. Microbes too are Allah's soldiers. Allah wraps these microbes around whoever wills. In this case, since Allah tests people with lives and wealth, by giving some of them diseases, He makes them witnesses against their own selves. Those microbes, when that person falls ill, make him a witness against himself. So it is Allah who created the microbes too, and who makes people, through diseases, witnesses against their own selves. In this case, that a person, with his destiny, lives long enough within his lifespan to make himself a witness to Allah, to himself and to those around him, until the completion of his lifespan, continues to live, and within this life both falls ill and is brought to healing by his Lord, is from Allah who created people.

Yes. You fall ill. You have caught that microbe. Sir, for example, I caught pneumonia. I was young. Did Allah give me this pneumonia? I know very well how I caught pneumonia. On a winter day, sir, I took a bath and went outside. And I caught a chill, I shivered like this. And after that I caught pneumonia.

Now, did Allah give it to me? That is, the disease. A disease will have a cause. You have to do something to catch it. Well, here too, you have been gripped by stress. You have gambled. You have drunk alcohol. You have committed adultery. You have been struggling with all sorts of diseases. Your immune system has weakened. What are you doing? You are inviting the microbe to yourself, to come. Yes.

Hodja, he says. Blessed kandil to you, Hodja. Today a video was sent to me. Hodja, someone writes exactly this: "If a verse and a hadith conflict, the ruling is taken from the hadith."

Look, these are all the disbeliever's games. Look what he says: Hodja, someone, I am writing exactly what someone wrote, he says. "If a verse and a hadith conflict, the ruling is taken from the hadith." Wow, wow, wow. Yet what does the verse say? It came up just now. We read the verse, remember.

"He does not speak idly." Who? What does the Prophet speak? He speaks Allah's verses. So where is the ruling taken from? It is taken from Allah's verse. And the hadith explains to us the verse we cannot understand. It explains it in a way we can understand.

"The verse is revelation. The hadith is revelation too." So these people confuse your mind like this.

The verse, the verse is the word of Allah. The hadith is human speech that explains the word of Allah. Human speech. Now what did he do? He wants to say this. When he says the verse is revelation and the hadith is revelation too: only Allah makes revelation. It is the word of Allah, who is outside time and space. The Prophet, however, is a servant whom Allah created within time and space. What do we say? For the Prophet (peace be upon him): "Ashhadu an la ilaha illallah", there is no god but Allah. "Ashhadu anna Muhammadan abduhu wa rasuluhu": Hz. Muhammad, the Prophet, is Allah's servant and messenger, we say.

Now let me tell you the meaning of writing it this way, the meaning of the verse and the meaning of these words. Let me tell you. They call Hz. Jesus the son of Allah. They call Ezra the son of Allah. In this case, they, since they call Hz. Jesus the son of Allah, also worship him as a god. So now, supposedly raising the Prophet like this too, to have him worshipped as a god. That is, to put him in the same position as Hz. Jesus and Hz. Ezra, in a way. Do you see the disbeliever? Look what game he is playing here. How subtly he strikes at this. Can you understand this point?

"Sometimes He abrogated with a hadith what He revealed in a verse."

I will call him an idiot like you anyway. If you, with good intentions, want to instil this in people, you harm yourself. But if you really want to spread this as a non-Muslim, you have long since become a disbeliever. You are long since a disbeliever. Look what he says now: the verse is revelation, the hadith is revelation too, sometimes He abrogated with a hadith what He revealed in a verse. Do not forget this verse of Allah Almighty: "Whatever We said in the beginning, it is the same at the end." Allah has not abrogated any of His words. There is no abrogation in the Quran. Whoever says there is abrogation, because he did not understand the Quranic verse, because he did not know what is meant in the verse, said abrogate this, abrogation.

In the verse, Allah Almighty says this: "Do not marry a polytheist. Because he calls you to the fire." Pay attention to my words. Do not marry a polytheist. He calls you to the fire. You may marry from the People of the Book. Now, the People of the Book: that the disbeliever is of the People of the Book, that we may marry from the People of the Book, that the polytheist is an idolater and we will not marry an idolater; people so poor that they cannot know this, cannot tell these verses apart, they call this abrogation. Come on. They attribute qualities to Allah here.

That is why, after the Messenger of Allah has decreed something, it is not said "this is in the verse".

Yet, yes, most of the words said to be hadith are fabricated. Today I sifted the hadiths that Ufuk Marmara called 7,300 authentic hadiths.

In Medina the Illuminated, one of the scholars says "3,000 hadiths"; I made it 3,000. "If there is a brave man, let him sift them," he said. And I said, "I am that brave man, I will sift them," and I sifted them. If hadiths do not correspond to the verse, they are not hadith. If they do not correspond to the verse. The noble Companions speak exactly like this disbeliever. Like the disbeliever here; I call him a disbeliever now. If he was mistaken, look, if he was mistaken, if he says this as knowledge, as an utterly ignorant person, deeds depend on intention. I say, let him repent and turn back.

But if he says this consciously, he is a disbeliever. A disbeliever. To the Messenger of Allah, to the scribe of the Messenger of Allah, he says this: "He is a human being like us. Do not write everything he says." When he says this, the scribe says to the Messenger of Allah, "They are telling me such and such. What do you say?" The Prophet (peace be upon him) says exactly this: "I swear by my Lord, in whose hand of power my soul is, in everything, write everything I say," he says. Good Allah. Good Allah. How does this disbeliever say this like this? Because he has gone outside Islam. Those who do not know what Islam is, they deceive Islam very well like this.

They deceive very well.

He would not say it is in the verse. Yet if it is not in the verse, it is said this is not abrogation. Because of the hadith it is said it is not a hadith. Because they have inserted much into the hadiths.

They cannot insert into the verse. What is the reason? They explain the verse wrongly in translation. Wrongly. They explain it by attributing qualities. They cannot insert into the verse. Because Allah is the guardian of the verse. They cannot touch it.

He has shared it in this way. And I felt the need to ask you. He awaits your views, kisses your hands. "May you be entrusted to Allah," he says. I suppose I explained it, right? Yes. I suppose we also explained with what aim they say it. These are absurd people. People who have become the disbeliever's toys to degenerate the religion of Islam, or who, taking a few pennies, sir, for the passing life of this world, sold their life for money and bought the flame of Hell, these people.

Mustafa Arslan says: peace be upon you, sir. Your service; above, the microbes, our guest; above, "microbes are Our soldiers, We send to whoever wills". In the question about "We send to whoever wills", did he also want to say this? Did he want to? I do not know, but this question came to my mind. If Allah tests us with our lives (?), does the disease not come from Him? It does not come from Him. The one who gives the disease, He is the owner of the microbe anyway. "They are Allah's soldiers," it says. When a person falls ill, he falls ill because he did not protect his own body. Today they eat all sorts of food outside.

And they swell up like a dome. Everything is unwell. He falls ill. Now, did Allah make him ill? Look, I gave you an example. I said I caught pneumonia when I was young. I washed and went outside. I caught a chill in the cold. My lungs got cold. I fell ill. Did Allah give this? Did I want it? If I had protected myself, this would not have happened. I could not protect myself.

Microbes are Allah's soldiers. And you will protect yourself.

"So did Allah send the disease? Or did I bring the disease upon myself?" I brought it upon myself. "Why did a question come to my mind, I wonder? Is this situation explained like this?" I thought: "I will be tested, but perhaps I bring this test with my own hand. I ask: could you explain?" he says. What you will do, Allah Almighty, in the barzakh at the very beginning, before you were even born, until the Day of Judgement, all the living beings to come, He has already written. They are all there. If you want it deeper: all these worlds are programmed. He did not create something anew and leave it unwritten in the Quran, neither minus nor plus.

Everything is written in the Quran. Someone asked me a question like this. Two people. I will not say their ranks. I will not say their names either.

"The Quran, written in six hundred pages.

A doctoral book is two thousand, three thousand pages. A physics book three thousand, two thousand pages. A chemistry book so many pages. So many books. So all the books of thousands of pages, all this knowledge," he said, "is it in the Quran?" he said. He asks me a question. "Let me ask a deeper question than Asya's (?)." I answered him like this. Allah's word is upon letters. What a letter means, what meaning it has, we cannot know. What meaning arises when two letters join, we cannot know either. For example, Alif Lam Mim, Ta Ha, Ya Sin: we cannot know. These are sacred verses. Their secret belongs to Allah alone.

Then, when the other letters join too, they show you a path. Within it there is also a secret of creation. Perhaps it describes a science. For this reason, if Allah Almighty created the worlds, if the wet and the dry are in the Quran, and "a book with Us is preserved in the Preserved Tablet, and after that nothing is added to it or taken from it": if it says that, then here Allah Almighty, before creating these worlds, created what He created knowing all of how and what they will do until the Day of Judgement. That is why, I said, all the knowledge of all those books of yours exists in the Quran.

"Who said so? So should we believe this?" he said. "And moreover, do not believe it at all," I said. "Sir," he said to me, "this seems contradictory," he said. That is, that so many books are in here. I said, "Now if you say so, let me tell you a word." "If a person does not believe the verse and the hadith, do not answer him at all, do not talk, end it," it says, I said. "Off you go then, goodbye," I said. To one who understands, a mosquito is music; to one who does not, drum and pipe are not enough.

You are thinking about fine things, but what comes before them has its own knowledge, it has. What comes before has its own knowledge. You have started speaking from the top. While understanding this, while it is explained to you, in many places ambiguities come to you. If you learn from the bottom, learn from the foundation, these will open up to you step by step.

Yes.

Yes. Including the test, it comes from his own hand. "If I am to be tested with my lives and my wealth, this test will come from me, this will again come from before." It will come from that source. This test, again. They also say this: "With Surah Al-i Imran, verse 7, is this not contrary to the verse that the Quran is clear?" they say. "Is it not contrary?" What do they say, it seems? They also say this: "In Surah Al-i Imran, verse 7, this Quran is clear. Is the verse not contrary?" they say. I could not say it. Some say they are muqatta'a (?). Muqatta'a. Of these, it says, only Allah knows their interpretation.

That is in your seventh verse. And some, it says, are muhkam. That is, the firm verses of Allah that we live by, the laws He truly sent to us. Look, I will now open the seventh verse for you, what it says. Some verses are a secret. I learned. Now let us open the wrong one. They have written these wrongly anyway, so that it seems contrary to people, and the human word and Allah's word do not match each other. You know, taking my footnote, the professor's... "I was going to change my religion. May Allah be pleased with you. Let me tell you, sir. I am glad you gave this book." You learned the truth. "I held on to my religion again," he said.

So they have written these wrongly in this way. In this error, people fall into doubts. Now it says: "It is Allah who sent down the Book to the unlettered Messenger, muhkam, sending it down without subjecting it to any change; it is He." Right. As muhkam. It has no change at all. It is He. "Some of its verses, as the foundations of the Quran, are clear and definite." Look what it says here. "Some of its verses, as the foundation of the Quran, are clear and plain." That is, the religious rulings upon us, the paths He shows us, are definite and plain. "And some verses are mutashabih."

Which are they? Alif Lam Mim, Ta Ha, Ya Sin, sir, such verses are the mutashabih verses. Now look what it says here. "Those who have doubts," these are the doubters now. Who? Such people. "Those who have them, to stir up discord, according to their own minds, follow the interpretation (?) of the mutashabih verses." They give it a meaning and follow its interpretation (?). For example, Alif Lam Mim has three meanings, he says. It is such and such. May Allah not take your souls for this. And Allah Almighty says: one with discord in his heart gives this a meaning. You cannot know their meanings. You cannot know what is meant by them.

Allah Almighty has shown us such a way that these verses, if you are going to explain the verses, not with our words but with Allah's word; look now what our word says: "Seas, oceans, if the great seas were ink, and as much again," it says. "If the great seas were ink, and as much again, and the trees were pens, you could not finish writing Allah's word."

Are we to grasp and speak these with this tiny mind of ours? Because it is Allah who created our mind deficient too. If He had created our mind like His own mind, then we would consult with Him.

Whatever Allah said, plainly, but in a way we can understand, some of the verses mutashabih, and some like this, hidden, without subjecting them to any change, He sent down; it is He. Sir, "as muhkam", it says, "He sent down the Book without subjecting it to any change; it is He. Some of its verses, as the clear foundations of the Quran" it is written in red, it does not read here. The text needs to be changed, but we will change it next time. "As the foundations of the Quran they are clear and definite," it says. The religious rulings He has made known to us. "And some verses are mutashabih. Those with doubts in their hearts, to stir up discord, give them meanings according to their own minds and follow the interpretation of the mutashabih verses.

Yet only Allah knows the interpretation of the mutashabih," it says. If it says only Allah knows, in this mutashabih verse that one contradicts this, this contradicts that. Here, sir, when he says the verse is clear here, hidden there and so on, when he says these contradict one another: Allah has also put the secret of creation in this Book. When Allah created the animals, He also put the secret of how He created them into this Book. He put it there. If He were to give you that mind too, He would have created a being equal to Himself. Do you understand? He created us only so that we would know Allah.

He created us so that we would know our Lord as One. He was not alone with His essence; He was a treasure of knowledge. He created His essence with the human being, close to His essence, and willed to be known through the human being. That is, He wanted the human being to know Him by his own will. That is why there are two wills in the universe: one universal will, and the human being's partial will. For you to understand these places, you need to go far back, come to the beginning, to the beginning. That is why it is not possible for you to answer these.

Like this, however much I explain to you, since there is no beginning, in the end you will keep raising questions to yourself.

And here it says this:

"Yet only Allah knows the interpretation of the mutashabih. Those steeped in Our knowledge." Look what it says now. Those steeped in Our knowledge. Here, "wa'r-rasikhuna fi'l-ilmi", it says. Rasikhun: to be steeped. listen.

"They say," it says, "everything is from Allah," they say, it says. Those steeped in His knowledge. They do not make comparisons like this. Everything is from Allah. Because they can give many things. "And they say all the veiled verses are from our Lord." Only those who use their minds or who enter through the door of that knowledge know these. Now what did they write here? Let us listen to this well. Look, "Rabbana", "wa ma yadhdhakkaru illa ulu'l-albab."

What does it say here?

we are telling you the wrong place. "They also say from our Lord; only those with sound minds reflect on and understand its subtlety," it says. Its subtlety, the subtlety here, those with minds reflect on and understand. Yet what do we say? Only those who use their minds and who enter through the door of that knowledge know these. Not those who use their minds. Everyone uses their mind. Everyone uses their mind but does not understand knowledge. So look what it says here now. "Wa ma yadhdhakkaru illa ulu'l-albab." Look, look, there is a door here, a door. Those who enter through the door of that knowledge, that is, the nafs ar-radiya, know.

The nafs ar-radiya, ilm al-yaqin: people whom Allah Almighty Himself has trained. The nafs ar-radiya. And if you ask these without knowing these places, if you enter these without knowing the meanings of these verses, you will be very confused. You will be caught by Satan's temptation. Let me tell you. Satan's temptation. It makes a person speak superficially like this, and since there is no root, he gets confused. You understand what I say here. When you turn your back, you forget. You say, "This man talked nonsense." Because there is no root. There is no root. Yes. So those who use their minds and enter through the door of knowledge know.

We have completed our time. Stay well. Be entrusted to Allah. There is one more here.

"In the last lesson," he says, "in the hadith book I took a green part, but this part should apparently have been red. I watched your video. The last part, the part attributed to Hz. Omar (may Allah be pleased with him), which should be wrong, that part, seems to have been coloured green. Could you look?" he says. 1561. Could you look? 1561. What is the hadith? Are these the hadiths too? What is the second hadith? No, one.

It will be the fourth hadith. Give it to me, let me see.

It will be the fourth hadith. 1561. this, 3200, this, 3200, ah, 1450, 3155, 1500, 1560, 1218, 1654. Sir, 1500 and what did he say? Let us look here.

1561, 1561, this, 62, 60, 61. Ibn Abbas (peace be upon him) narrates. "Hz. Omar (peace be upon him),

as I heard him while giving a sermon, said this: Allah Almighty sent Hz. Muhammad (peace be upon him), (peace be upon him), with the religion of truth." Right. "And He sent down the Book to him." Right. "Among what was sent down there is also the verse of stoning." Right. "We read this verse and memorised it. Also, the Messenger of Allah (peace be upon him) applied the punishment of stoning to the adulterer." Right. "And after him we applied it. I carry this worry: when a long time has passed, some may come forth and say 'we do not see the punishment of stoning in the Book of Allah', and may slip into denial, and by abandoning an obligation that Allah sent down in His Book, may fall into error.

Know that stoning, for men and women who are muhsan, when their adultery is established by evidence, pregnancy or confession, is a right present in the Book of Allah that must be applied to them. I say it swearing by Allah: were it not that people would say Omar made an addition to the Book of Allah Almighty, were it not for that, I would have written the verse of stoning into the Book of Allah." Now they have spoiled this part. We do not take this part into account anyway. But up to here it is right; we speak of the Book and the hadith. People's words do not concern us. Because it is within his words.

Sir, anyway, all of these, all these superstitions, have come down as hadith.

He also admits the hadith. "I did not write it anyway," he says, look. I did not write it. Yet there is stoning. It says so in Surah An-Nur too. Sir. The adultery of a married man with a married woman.

Nothing is missing in the Quran. And the Prophet made known to us with hadith what we could not understand.

According to the verse "He does not speak idly", this stoning was applied. The Prophet (peace be upon him) did not invent this. He himself said it. And then "we applied it", they say, you know. Yet they always applied the verses. That is why we coloured this green.

A husband and wife from among the Jews commit adultery. In their book too there is stoning. In the Gospel. Sir, they say, "Go to the Prophet. If he does not tell you stoning," it says, "follow him. If he says stoning," it says, "do not follow him." These were said to be respected people among the Jews. You know, they are people who attach great importance to money. They come to the Prophet and say, "There is such and such a situation. What do you decree?" they say. "Your rabbi," he says, "why did he send you to me? Is it not written in your book?" he says.

They insert this part too, saying they fabricated it about Hz. Omar. Now, for this one part, because Hz. Omar said so, should we write all the sayings here as wrong? But if the Prophet had said it, it would be wrong. There is a difference between the two. Yes. You need to have a bit more knowledge.

We wrote down 7,300 hadiths. Here. There you are. Stay well, be entrusted to Allah. For the sake of Allah Almighty, Al-Fatiha.

This is something, I am giving.