Talk of 10 June 2025

I'm going, Hajji. Go on, be entrusted to Allah. Thank you.

Yes.

Your questions, if you have any, I will answer your questions. Yes. I'm looking here, you have no questions.

let us explain the question. Let us open it from the wrong (?).

Yes.

On the right. On the right, two mistakes came up.

Surah Maryam, verse 83 came up.

While I explain these to you, if you have questions too, write to us.

Let us refresh once and see if there are questions.

No, no questions. Good. We are reading Surah Maryam, verse 83. What will we read it from? "O My Messenger, have you not seen that We sent upon the unbelievers devils that drive them thoroughly to rebellion?" it says. How can they ascribe this to Allah, this word? I cannot understand it. What did Allah send upon the unbelievers? "We sent devils that drive them thoroughly to rebellion," it says. So what is this explanation of Zionism in plain words? They blame Allah. "If You had not sent these upon me, I would not have become like this. Why did You protect those You love? Why didn't You send them to them?" There are no such verses. They have squandered the religion, the verses.

Look, let us read the correct version: "O My Messenger, have you not seen the unbelievers being together with the devils that drive them thoroughly to rebellion?" And that is the meaning of that verse. Their being together with the devils that drive them thoroughly to rebellion. Otherwise Allah does not send devils upon anyone, upon no one, to anyone. And indeed Allah Almighty constantly says: Satan is your friend (?). He is your enemy. He takes you from light and leads you into darkness. But Allah is your friend. He takes you from darkness and leads you into light, it says. How can you say this, contradicting these verses?

Look, what is it? "Hodja, which verse are you talking about?" I will now read you this verse in Surah Al-Baqarah. Look.

Surah Al Imran. Surah Al Imran.

Allah is the friend of people. Look, listen well. Unbelievers are people too. Idolaters are people too.

Surah Al-Baqarah, verse 257.

"Allah is the friend of people. He brings them out of darkness into light. As for those who deny, their friends are the taghut." That is, instead of Allah being their friend, they have the taghut: the two-legged man being an enemy of Allah, and Satan; taghut has two meanings. The meaning of Satan. Satan, and the two-legged taghuts who take Satan's place. What does it say? "Their friends are the taghut. They take them from light and lead them into darkness. These are the people of Hell. They will remain there forever." Now look at this verse. I tell you again. How do the two verses contradict each other?

Allah's word, though, always confirms itself. But man always puts the blame on Allah. Here Allah takes them from darkness and brings them into light. The enemies of Allah, too, are taken from light and led into darkness. Here in Surah Maryam, let us open Surah Maryam and see. Well, where is it?

Surah Maryam. Yes. What does it say here? "Have you not seen? We sent upon the unbelievers devils that drive them thoroughly to rebellion." Well now, here, Allah, what should that child, those people say? "What can I do? You are the Owner of the worlds. We have no power against You. You sent the devils upon me. If those unseen devils kept me from Your path, what is my fault?" Wouldn't he say this? Do verses ever contradict each other?

That is how all of Allah's word, the word of truth, has been twisted. It has been turned into the word of Zionism, which always blames Allah.

And when we explain these as the truth, we supposedly go against the foundation of the Quran, of Islam. Just look at that. Allah's word of truth goes against the foundation of the Quran, of Islam. When you blame Allah, whereas Allah gave man whatever he asked of Him by his own will. Man, who by the deeds he himself has done holds himself as witness to himself, to those around him and to Allah, and will be held to account for what he did, puts his sin on Allah. What kind of understanding is this?

Look, their understanding is this: "If Allah had wished, He would not have made me like this. I would not have become such a sinner. Or I would not have committed these." That is the idea of Zionism. These people know nothing of the verses. In Surah Al-A'raf, verse 172, Allah Almighty made a covenant with people and gave them their wish, desire and aim as their destiny. Every person is responsible for the deeds he has done, for what he did. Fa man ya'mal mithqala dharratin khayran yarah. I will record his atom's weight of good. Fa man ya'mal mithqala dharratin sharran yarah. Since He said: I will also record his atom's weight of evil, where here is Allah sending devils upon people?

It is astonishing. Are verses explained like this? And people who, with these verses, say "Allah said so" and can attribute qualities to Allah, is their conduct the work of a person of sound mind?

"Whoever says Allah said so though Allah did not say it, let him prepare his place in the punishment," according to this verse. Without fearing Allah, even if they do not know, those who use their minds, who have the ability to reason, without prejudice, using their minds, who want to find the truth, to tell the truth, understand this very well. And they turn to the Truth.

With these Quran verses, what difference is there between the non-Muslims who put into their own books, though Allah did not say it, changing Allah's verses, "Allah said so," and this? The same thing is here.

You might ask me a question like this: "Allah sent down the Quran, and He is its guardian until the Day of Judgement. How can you change a verse of the Quran?" If you say that, I am not changing a verse of the Quran. I am saying that the words of those who explain the Quran's verses wrongly are wrong. Allah Almighty says: of the Quran I sent down I am the guardian until the Day of Judgement; not a single letter of it will be distorted, nor damaged. Which word is this? It is the word of these verses you see, the word of these. No one can change a letter of these.

No one can change these. That is impossible. He cannot change even a single dot of it. But if he explains the verse wrongly and says "Allah said so," stop there. You cannot attribute qualities to Allah. You cannot impair the justice of Allah Almighty. If you are the guardian of the Quran, if on earth you want to explain the verses of the Quran to people, first what meaning the verses have, and that a verse that would blame Allah Almighty is not Allah's word; knowing this, you must think very hard accordingly. By which verse will you think?

By the verse: "Whoever says Allah said so though Allah did not say it, let him prepare his place in the punishment."

Yes, there are those who do not believe in Allah. They are excepted. But I will both say Allah, say Allah, and in order to explain Allah's verses to people, I will take on the duty in a certain position, and I will tell people not the verses but the roots of the word of Zionism. Is this right? Since I am going to explain the truth, the reality, of my Lord's verses, without attributing qualities to Allah, in such a way that the verses do not contradict each other, confirming the verses with each other, proving them, if I explain them like this, it will shine a light before people, and people will begin to know the truth well. Now there is no one who knows the truth, no one who knows the Prophet.

Because for 115 years the Quran, a book written according to the foundation of Zionism, our ancestors, our fathers, because of their faith, passed it down to us. The translation of the Quran. But in the face of advancing technology and minds working harder, such words the young do not accept, and they call this a superstition, there is no such day, they say, and the youth are slipping away from us in this time. Whose burden is this? On whom is the burden? That needs to be looked into. If Ahmet Efendi, Mehmet Efendi is telling the truth, come, brother, let us sit together. We know this like this, you say it like this, but what you say really confirms the verses.

Come, let us sit and write a Quran. Why don't you say that?

If rank and position have stolen a person's mind, drawn a veil over his eyes, a person caught up in an ego-driven feeling that sees only the world, even if he sees the truth, even if he understands the truth, because the ego-driven feelings of the world weigh heavier, as if he will never again be held to account before the Truth, as if he will not be called to account, as if he will not face Allah Almighty's reckoning, he does as he pleases in the world. But those who know the Great Court of tomorrow very well, what will they do there? "Every soul will taste death." The inheritance of the heavens and the earth will remain to Allah. Your fame and glory, your money, your wealth, nothing is yours; only the closeness or enmity you have shown to Allah will come with you.

Yes, do not forget that you came here for a test. We are all in a test in this world. Let's say you are a factory owner. You sent one of your people to America and said: "All your expenses, your food and drink, your board, every need of yours is on me." The factory owner says this to the person he sends. "You will phone me five times a day," he says. The person goes from there to New York, or let's say to London in England. There is money, there is food and drink, there are surroundings. He forgets Allah: "Allah told me this, but, well, I'll phone Him later." If you spend your life in pleasure and amusement like that, and Allah Almighty also tells you: "Look, there they will feed you forbidden things.

Don't eat that either. Don't do this and that. And phone Me five times a day. If you have needs, present them to Me." What is that? Prayer. You go and forget Allah there, or forget the factory owner there. Eat and drink. On your return, what will that factory owner say to you? "I sent you there, and didn't you remember me even once? Why didn't you phone me? Why didn't you tell me your needs? Why did you move away from me? Is this why I sent you there?" If he said that, what would you say? The reason Allah Almighty sent us into the world is that, clothed in flesh and bone, in an outward world, by the deeds we do, we prove what kind of person we are.

Here Allah has placed all provisions from the earth, the sea and the air at our command, made people the vicegerents of the earth, and given you great value, made you honoured above the worlds. You, who came from nothing into being, the One who gave you so many precious things, turn your back on the Giver, be ungrateful. Then, when you go to the world of the Hereafter: "I was wrong. Send me back to the world so that I may do deeds for You. How I will worship!" The moments you say that, regret will no longer help. "Because if We sent you back to the world not once but several times, you would still do the same thing," it says.

Do you see the wrongly explained verses? Where does it lead? Goodness. Goodness. Yes, 85. Verse 85 in Surah Maryam has been explained wrongly too; let us see: "the pious in a delegation, whom We gather in the presence of Allah, the Most Merciful." What does it say? "The pious in a delegation, in the presence of Allah, the Most Merciful, whom We gather." He gathers the pious. Like envoys, the pious: "the day We gather them in the presence of the Most Merciful." Like envoys. It says "the pious in a delegation." Whereas it is "like envoys." "The day We gather the pious in the presence of the Most Merciful."

What does it say here? "In a delegation." What do we say? "Like envoys." Now when we say "like envoys," we are stating the counterpart of this verse. Look, let us tell you.

Well.

5.92.

Look what it says: Ya ayyatuha'n-nafsu'l-mutmainna. What does this mean? "O soul that has found rest, you, pleased with Him and He pleased with you, return to your Lord." He is pleased with you. If Allah is pleased with a person, He receives him like envoys. "Enter among My chosen servants and enter My Paradise," it says. "The day We gather the pious like envoys in the presence of the Most Merciful." You see, one word changes the meaning. When the meaning changes, it is as if Allah treats those one way and these another. Whereas whoever is close to Allah, whoever does what Allah says more wholeheartedly, whoever breaks for Allah's sake his nafs that is hostile to him, whoever, as Allah Almighty says Satan is your enemy, does not do what Satan says, for it says: to My servant who knows Me, what is Satan's temptation? Ignorant (?).

In this case, knowing that the world is a place of passing gain, that he has power over nothing, that nothing in the world was created by him or is his own, this word too corresponds to this verse: "Or do you own even an atom of your world? If you did, you would not be given anything from your world, not even as much as a (?) is drawn." What does this mean? "If you brought something into being from nothing, from nothing, outside this atom and sphere that Allah created, between your hands, with your knowledge brought something into being, and if you brought into being even an atom's worth, you would also see to your own needs, and I would give you nothing," it says. So whatever you have seen, from the atom to the whole, all of it Allah, Allah Almighty created in this world for us, and man, who owns nothing, as if he will never die, clings to material things with greed and passion, regarding neither mother nor father, nor uncle, nor aunt, nor friend, nor religion, nor faith, just so he can have the world and live in pleasure and amusement. And of people with such feelings Allah Almighty says they are like the four-legged creatures roaming the earth.

I am not saying it. Allah says this. So my duty is to tell you the truth. To tell you about Allah. I am not telling you to say only "Allah" all the time. I am not telling you to pray in the mosques all the time. I am not telling you not to look after your families and children. "Then what are you saying, Hodja?" Allah created us talented. "Build up your world," He says. "But while doing that, do not neglect Me," He says. Remember, a factory owner had sent a man somewhere else. There, though that man's food, drink, board and lodging, all belonged to Allah, that is, to the factory owner, it is like him living there without ever remembering the factory owner.

What will you do? There you will remember Him. That is, you will perform your prayer. That is, when he phones, he will also tell you on the phone: be honest. Don't deceive anyone. Respect your elders. If your mother and father spend their old age with you, do not even say "uff" to them. Build up your world. Earn; since He said the giving hand is above the receiving hand, don't be dependent on anyone, help those in need. If he told you that, and you did it, on your return that factory owner would kiss you on the forehead. So if we too live as our Lord said, then in the world of the Hereafter He too will receive us with a smiling face, like envoys.

Yes, what is so hard about this? But the human ego makes worship of Allah look like mountains on one's back, like mountains, and a person becomes disheartened. Yet such a discouragement corresponds to this verse of Allah Almighty: "Long hopes are shirk," it says. Satan makes the worship you will do for Allah look like mountains on your back, and in response, when you say, "How will I bear this for so long?", isn't this long hope? Do you even have the power to breathe out this breath you have taken in?

In this case, look what Allah Almighty says to those who think like this: "When you rise to worship, it pains you, and you feel a bit heavy, but keep on worshipping," He says. How beautifully He says it. He still protects us.

Why does He protect us? In the world of the Hereafter. "I will give you high ranks. I will show you as a witness against the non-Muslims." For in the verse He says: I will show your Prophet as a witness over the other prophets, and you over the other nations. By what will He show it? By our worship of Allah. Otherwise, if we live like them and only say we are Muslims, how will He make us witnesses over them?

Yes.

You are not saying anything. You are not asking your questions here. So I will tell you about the wrongly explained verses.

Something else. Let us look at the wrongly explained verses here. There is one here. "Your Lord's," this is Surah Al-Isra, verse 100: "If you possessed the treasuries of my Lord's mercy, you would withhold them for fear of spending, and man is very tight-fisted," it says. Now, how do they attribute a deficient quality to Allah Almighty?

A person reading this verse says it's normal, man is stingy, it says. But if you pay attention to the verse, read the verse well.

"If you possessed the treasuries of my Lord's mercy, you would withhold them for fear of spending. And man is very tight-fisted," it says.

Now use your minds. The mind must not decide on something without judgement.

The mind must be open to criticism and decide what is right after criticism.

"If you possessed Allah's treasuries, you would withhold them for fear of spending, and man is very tight-fisted," it says. Now who created man? Allah. There is no god but Allah. Well, if He created man very tight-fisted, here He means all people, pay attention.

"And man is very tight-fisted," it says. "And man." Aren't we all the sons of man? Don't we all come from our father Adam? Since this means all people, Allah is being given a quality here: He could not create an upright person. He could not create a generous person. The prophets are included in this too.

Come on, there are people who give their wealth and property in Allah's way. Can this verse be explained like this? Say: some people, or many people, are in this state. Say that, and mention the good ones among their deeds too. Because although Allah created people, more than half of the world is non-Muslim. Less than half, a bit less, is Muslim. So the human self has been left free not to know Allah. Because Allah gave man a portion of His Self, gave from His Spirit.

This will be hard for those who have just started listening to me. But we are telling the truth. When He created our father Adam from clay and breathed from My Spirit, He says, pay attention, "from My Spirit, when I breathe into him, you will prostrate," He says. The angels prostrate, (?) does not prostrate. Now let us leave that subject. We are talking about the Spirit here. The Spirit. The Spirit, the universal Spirit, is Allah Almighty. If He gave man a portion of His Spirit, it means man was created honoured above the worlds. And that is what it says anyway.

Man,

in the world, of all created beings in the world, is the most excellent, the most honoured. Man. But man can lose his humanity. He turns his back on Allah. He turns his back on his Creator. And he sets out by his own mind. If he goes outside the knowledge with which Allah lit our way, he swims in darkness and bumps into things left and right. He falls into a wretched state, not knowing what he is doing. There, they are in darkness. When will they wake up? If they cannot wake up in the world, they will wake up in Hell, but that awakening is because of entering the fire; they will say "Did we deserve this?" There too he will rebel against Allah; there too he will not wake up.

Because at the root, in the first covenant, there was rebellion against Allah.

That is why, in an outward world, to hold ourselves as witnesses to ourselves, to those around us and to Allah Almighty, we came into the world.

In Surah Ta-Ha, verse 134, "We," it says, that is, the unbelievers, "with a punishment, before the Quran," before sending them into the world, it says, "if We had destroyed people with a punishment, they would have said: 'If You had sent us prophets and books, we would not have fallen into this lowly rank.'" So you, in human form, that is, clothed in an outward body, came into this world.

Allah Almighty knew that you were for Hell there.

Why did He send you into a dark world, a bright world, and send prophets and books before you? Because Allah Almighty gave you from His Spirit, and because He showed man His Self close by, you could not believe. In this case, since Allah Almighty is free of deficient qualities, He sends you into a world where His Self, free of deficient qualities, is not seen. "Now," He says, "you do not see Me here. You did not know how I am either. I closed the world of Lahut to you as well. That I made a covenant with you in Surah Al-A'raf, verse 172, I locked that too in the cells of your brain. I sent you prophets and books.

Now obey Me," He says. Whatever covenant you gave before, however you tied your destiny, you do the same in the world, and when you return to the world of the Hereafter, what will you say, as in Surah As-Sajdah, verse 12? "My Allah, I have come, I have seen. Is there no return to that world once more? Look how well I will worship You there." "If We sent you not once but several times more, you would still do the same thing." "Oh Hodja, why do you say that? Now we have seen, we have woken up." Again those worlds will be locked to you, because your character is like that. If you are an apple seed, you will be an apple if they plant the seed of its tree in the ground.

If you plant a pear seed in the ground as a seed, it will be a pear tree. Your destiny is like that too: the life you led in the world as you wished, not once, even if you came a hundred thousand times, you would lead the same life. Because that is your character. That is your destiny too. That is why no one can attribute qualities to Allah. Allah has taken every precaution and left people free in their own will. Yes, we said will is twofold: universal will and partial will. Why do we say will is twofold, while others speak of one will? Universal will, partial will. You say this: if universal will is Allah's will, and He gave you a portion of His Spirit, you too are a partial will. Why can't you grasp this?

Why don't you know that you were created resembling Him? Let's say you took a drop of water from the oceans. From whichever ocean you took that drop, you came to a chemist and had it analysed. The analyses of the drop in that analysis carry the qualities of that ocean. So man too was created as a portion of his Lord. That is why will is twofold. That is why Allah has left man free in his will. "Whatever you wish, I will give you," He said. "Either know Me, or, if you wish, deny Me." Yes. Why don't you know your servanthood (?)? Why don't you know Allah? Why, when Allah created you honoured, do you turn your back on your honour?

"If you seek glory and honour," He says, "glory and honour are with Allah," says Allah Almighty. This glory and honour of yours, your honoured creation, stark naked, just as your father Adam and our mother Eve were stripped in Paradise, follow Satan's command, undress. And then be "civilised." O Allah, may He protect us and such people from His servants who are far from Him. Yes. The place is burning like a fire. The more a person undresses, the more "civilised" he becomes. The more he undresses, the more superior he thinks himself. Just look at Satan's deception. Yet he doesn't know that the more he undresses, like a rubbish heap, like a rag, squandering himself to people, like a toy in their hands, he will fade away like the foam of soap in their hands, without remembering it, a person who falls for Satan's temptation and sees himself as very beautiful.

May Allah grant awakening. Yes.

Our child Çağlasan says: Peace be upon you, sir. I have three questions. In Morocco, because of drought, the King of Morocco called for no sacrifice to be made. Thereupon the Eid was held without sacrifice. What is the ruling on this?

Once Morocco and Tunisia were in the hands of non-Muslims. And they gained their freedom at the price of blood. So it seems non-Muslims are still governing them. Those at the head are still, to distance you from your religion, not letting you make your sacrifice. They come up with all kinds of excuses. If there is drought, drought is not solved by not sacrificing. Sacrifice is a ransom for life. He will make it. In drought you make a good full ablution. You go out with your Hodja. Well, to the field, together with the people, you pray to Allah Almighty, in the prayer for rain.

Yes, Çağlasan Efendi. This is entirely abolishing a Muslim's religious holiday. In Surah An-Nisa, verse 32, Hodja, here instead of "Allah cursed," shouldn't it be "those who bring Allah's curse upon themselves"? Surah Al Imran 87. As you say, those who make Allah curse, curse, bring the curse upon themselves, yes. Shouldn't it be "those who bring Allah's curse upon themselves"? I say it is right. Allah curses no one. But people in that state, by Allah's justice, Allah Almighty, if cursing is the heaviest of punishments, has cursed them.

The same question, this question, appears in verse 7, in Al-Baqarah, verse 7.

Now Surah An-Nisa, verse 32, let us read that verse. Look. Surah An-Nisa, Surah Al-An'am, Surah Al-Ma'idah, Surah An-Nisa, let us read verse 32. Look, what does it say now? "Do not long for the things by which Allah has made some of you superior to others, what others have and you don't. Men have a share of what they earn. Women have a share of what they earn." Why (?)? Here "Allah cursed." This isn't in Surah An-Nisa. Yes. Surah An-Nisa. I wrote this down wrongly.

We can find it here. Oh yes, here. We can find which surah it is in.

Well. He's searching (?).

Now...

There are many curses here. For example, let us read this.

Look, let us read Al-Baqarah, verse 159, here. In Al-Baqarah it says it more clearly. Surah Al-Baqarah, let us read verse 159.

Not Surah An-Nisa.

Verse 159.

"Those who conceal the clear rulings after We have made them plain in the Book and sent them down to people, surely Allah curses them. And those who can curse also curse them." Now, "after making it plain in the Book, what people sent down, after sending it down, those who conceal it, surely Allah curses them. And those who can curse also curse them." Besides, it says unbelievers. Unbelievers. There are many places to be explained. Here this is correct. The wording reads very well. And here, for example, it says something like this.

Çağlasan says: An-Nisa 52, not 32. An-Nisa 52. Let us look at An-Nisa 52. Now, Surah Al-Baqarah, Al Imran, Surah An-Nisa, 52. Verse 51, 52. "These are the ones whom Allah has cursed," it says. Who are these? Now here, in the Turkish meaning, the words need to be explained. In the Turkish meaning. "These," it says. There is a pointer there. "These." Who are these? "They are the ones whom Allah has cursed." Who are they? Let's say the unbelievers. Look how well it says it: "the cursed one far removed from Allah's mercy." "Far removed from Allah's mercy," that is, those unbelievers; "for the cursed one you will find no true helper," it says.

Here it explains it anyway. "These," that is, those unbelievers. "They are the ones whom Allah has cursed," it says. Now, "whom Allah has cursed," that is, as you said, the one who brings the curse upon himself; Allah curses, but because that non-Muslim, in a very bad state, did not carry out Allah Almighty's command, Allah Almighty curses them. He brings the curse upon himself. What does this resemble? I commit a crime, and I come before a judge. The judge sends me to prison for my crime. Now you cannot say to me, "The judge sent me to prison." I sent myself, in return for the crime I committed.

Exactly the same in this case. He finds this well here. What does it say? "They are the ones whom Allah has cursed." Whom He made cursed, that is, whom those people themselves made cursed, far from Allah's curse (?), to the cursed one. Here it explains that, but this passage here should also be like this. Here in brackets: "for the cursed one you will find no true helper." Now this is the same as this verse. What does it say? "Allah has sealed their hearts and their ears." Surah Al-Baqarah, verse 7. "Over their eyes a kind of veil is drawn, and for them there is a great punishment in this world and the Hereafter," it says. This too is a wrongly explained verse.

What do we say? "At the address Alastu bi-Rabbikum," in brackets, pay attention. "Because at the address Alastu bi-Rabbikum they denied Allah," look, "because they denied Allah, they had their hearts sealed there by Allah." That is the truth of it. Otherwise Allah does not seal anyone's heart like that on His own. That is why: people say Allah will take whom He wills to Paradise and whom He wills to Hell. Such things cannot be ascribed to Allah. Whoever goes outside Allah's commands has taken the road to Hell, has wished for that place. And whoever has carried out Allah's command has taken the road to Paradise, has wished for Paradise.

That is, yes. "They had weights put in their ears, and veils were drawn over their eyes. For them there is a great punishment," it says. Here you cannot blame Allah. He says it right. Verse 12. Not 32 but verse 52. In many words, because it is all the word of Zionism, they have always blamed Allah. Allah. No fault at all in man. No fault at all in man.

In Surah Al Imran, verse 87, Hodja, Alhamdulillah, (?) According to this verse, can people and angels also curse? What effect does this curse have? I kiss your hands.

The effect of the curse in the world, we see its effect with our own eyes. With our eyes. "Hodja, I don't see it." How can you not see it? You see it too. The whole world sees it. The world. Today Israel is a cursed people. Those who shoot even babies in swaddling. Those who strip a person's conscience of conscience and live in a way animals would not, in a bestial state, and saying "I am human," putting themselves in the place of humans, living in savagery, if this person is not cursed, then what is he? He is carrying on exactly his own way of life right now. That is whom Allah curses, and His angels curse too.

Because the angels are under Allah's command. They do not go outside Allah's command.

That is why, don't people curse too? Because even non-Muslims today condemn these actions he has done. But these, apart from Allah, a Masonic order, they will call it, with a Masonic leader, all the Jews, in their own understanding, regard him as God. They regard him as God's envoy on earth. And they say nothing to him. He too shows people what the curse is like, and he both stirs up people's consciences, and also, the verse which says that if a Muslim is fighting a people, all Muslims are obliged to help that Muslim, they cast behind them. Here people both prove what kind of people they are, and also how a cursed people was cursed, what the counterpart of this curse is; how they reveal themselves.

In return, Allah Almighty waits patiently too. A thousand years here are like one day there. Yes.

Çağlasan.

"Hodja, according to this verse can people and angels also curse?" We explained it. "Peace be upon you, sir. According to these verses, Al-Baqarah 221, Allah Almighty forbids all Muslims to marry polytheists. According to Surah Al-Ma'idah, verse 5, He gives permission to Muslim men for women of the People of the Book, but He said nothing for Muslim women. What is the ruling on Muslim women marrying men of the People of the Book?" What is the ruling on Muslim women marrying from the People of the Book, men of the People of the Book? By what is this ruling given?

A Muslim woman, from the People of the Book, first let us say this. What I said at the start: according to Surah Al-Baqarah 221, Allah Almighty forbids all Muslims to marry polytheists. Yes. True. He leaves the People of the Book free. Why does He leave them free? Apart from the People of the Book, the polytheists are idolaters. They recognise no Book, no Allah, no prophet. They worship idols. In this case Allah Almighty says in His verse: do not marry polytheists. They call you to the Fire. But Allah invites you to Paradise, it says. Now in this case there is no marrying polytheists. To the People of the Book He sent a prophet.

In their prophets' time they too were on the religion of Islam. But then, when the other books came, when the Quran came, since all of their verses are in the Quran, He wanted to make all people follow the Quran. Because the Prophet (peace be upon him): wa ma arsalnaka illa rahmatan li'l- alamin, the Prophet came to the worlds, and the Quran came to the worlds. But to those of the People of the Book who do not believe in the Quran and say, "I am still on the Gospel, on the Torah, on the Psalms," well, it says: you women can marry (?). As for women. For women there is a hadith. "Do not give your children to one who does not pray and so throw them into the Fire," it says.

"Do not throw them into the Fire." Now in this case, a man, let's say, took a non-Muslim woman. From the People of the Book. Then you see that woman becomes a Muslim. Look. He took one from the People of the Book, and the woman really became a Muslim. "Is there someone like that, Hodja?" I know one. And my student, too. And this one is my student too. Both of them became my students. Yes. As for the woman, as long as the woman's husband has not changed his religion, she really should not go; if she was forced to go, if she was forced and went to a non-Muslim to protect her chastity and honour, she must be very careful.

She must know whether the money he earns is halal or haram. Because what these people earn and eat is not normal, a Muslim family would not give its daughter to a non-Muslim. Do you understand? Only on one condition: hunger. She was very hungry. For example, she would sell her honour or the like. Then at least, as a lesser degree of sin, a lower degree, she says, "at least let me marry, maybe I'll make him a Muslim too," and there are also men who married and became Muslims.

So it is not that Allah Almighty did not speak about women too. Because the wet and the dry are in the Book, one must understand the meanings of the verses. Yes.

"In Surah Al-Baqarah, verse 221, the word mushrik is translated as idolater, but if we say idolater, since there are also people who have no idol but associate partners, like those who say of the Trinity that Allah is the third of three, doesn't the meaning become narrower?" he asks. It was translated as idolatry, 221. Let us look at the verse, Surah Al-Baqarah 221. Verse. 131, 329. Idolaters.

221. Here now. Look, in the verse it says mushrik. Here you cannot translate this any other way. If it says mushrik, it is idolater. In the verse it was translated as idolater. Translated as idolater, correct, because mushrik and kafir are different. A mushrik is an idolater; a kafir is from the People of the Book. You can marry a kafir, it says in the verse. Now we have come to that: you cannot marry a mushrik, it says. When it says you may marry a kafir, and pay attention, in the Quran they say Allah abrogated this verse with that verse. There is no abrogation in the Quran. There is no abrogation in the Quran.

That would mean Allah did not know and later reversed it. "There is not a single living being to come until the Day of Judgement whose doings Allah does not know," it says. That is why a mushrik is a mushrik; a mushrik is a kafir (?); a mushrik is an idolater; the, kafir is not; a mushrik is an idolater, and idolaters recognise no Allah, no Book, no prophet. That is why it says the polytheists call you to the Fire, but Allah promises you Paradise, it says. Yes, that is why one must pay great attention to the words; people have mixed up these words. People who say "I am an Alevi" write this anyway: this verse was abrogated by this verse, they say they abrogated it, they say there is abrogation in the Quran. They attribute qualities to Allah Almighty.

They make Allah's verses contradict one another: "Allah could not know, and later He changed it." He let them marry a kafir. Marrying a kafir is one thing, from the People of the Book; one who recognises no Book, no prophet, no Allah is another. Yes: "translated as idolater, the word mushrik, but if we say idolater, since there are also those with no idol who associate partners, the Trinity." The kafirs, too, associate partners with Allah. They associate partners. They say Hz. Mary is His wife. They say Hz. Jesus is His son. So he too associates partners. Associating partners is one thing. Idolaters are another.

One must understand the meaning well.

"Since there are also people like those who say Allah is the third of three, doesn't the meaning become narrower?" It does not become narrower.

For them, associating partners with Allah is knowing Allah and giving Allah a wife and children. Look. Let us read it once more.

We said idolaters are different. Why are they different? They recognise no Allah, no Book, no prophet. Pay attention. An idolater, a mushrik, is an idolater. He recognises no Allah, no Book, no prophet. He worships idols. Here, as you say, the kafir knows Allah, but accepts Hz. Mary as His wife, Hz. Jesus as His son, Hz. Ezra as His son. Now there is a distinction here. One is of the People of the Book and knows the Book. The other recognises no Book or anything. There is a distinction between them. That is why the meaning does not become narrower. If your knowledge is good, if your understanding is good, it does not become narrower.

There is one more question here.

"In the commentary on Surah Yunus, verse 5, in the 2nd paragraph," look how nicely he describes it, nice, "global warming is mentioned. When you explained this verse, did you explain it by seeing? If you explained it by seeing, could you describe in detail exactly what you saw, so that I can grasp it?" he says.

Did you read the commentary?

In Surah Yunus. In the commentary on verse 5. In the commentary on Surah Yunus. Of course. In the commentary on verse 5. Let us see what verse 5 says here. Then we will look at the commentary. Now, Surah Yunus.

Yunus. Yes. Fifth verse.

This is a wrongly explained verse anyway. "It is He who made the sun radiant and the moon shining, and so that you may know the number of years and the reckoning, determined stations for it, for the moon: it is He. Allah created these only on the basis of truth and wisdom. He explains His verses to a person who knows," it says. Now there is a mistake here. What does it say? "He explains His verses to a person who knows." Whereas the verse came to be explained to all people. Look what we say here: up to the end it is correct, "Allah created these only on the basis of truth and wisdom," "for all people, and to the truth, to people, they are clear verses." Here, this. Here there is no warming, as you say.

"In the commentary on the fifth verse, in the second paragraph."

Let us look here.

Let us look at the commentary. What does it say in the commentary? Fifth verse.

No. It says Surah Yunus. It says Yunus, not An-Nisa. We only looked at Surah Yunus now. Let us look at Surah Yunus. 1254. Page.

What did it say in the commentary on "made"? Let us read that.

"In this verse too, Allah Almighty again leads people to reflect and think, and explains that His existence is adorned with knowledge and how the universe was created with knowledge. As knowledge is found, it is seen that Allah's verses are a miracle and how our verses address time and knowledge, and Allah makes His existence appear openly among us; there is no mistake in the likening. It is as if He makes us feel His breath on our necks. His saying He made the sun radiant, the sun being atomic energy..." let's skip that now. We have explained that.

"He gave the moon stations. The meaning truly intended in this verse is, of the created ones, well..." (?) was not shifted before it.

It says the second paragraph here. Fifth, in the second paragraph. Now, yes.

"In the commentary, in the second paragraph, global warming is mentioned. When you explained these verses," we say, "did you explain them by seeing?" Now here there is nothing about warming. This warming is atomic particles exploding, coming to the world, these atoms striking (?), exploding somewhere and creating heat there. We say that when you climb towards high mountains, the sun's ultraviolet rays there, or its atomic particles, because at high places there is little explosion, the air is cooler there. The plains are hotter. These are the result of a science. Science.

And this science is a knowledge that Allah Almighty gives to a person's heart. I work out many sciences by solving them with verses. We solve them from the verses. And a subject I explained in return for these verses, it doesn't come to mind now. They said metaphysics comes up to a point and stops there. They said you went further from there. Yes. If you know the verses well, all knowledge, universal knowledge, is in the Quran Allah Almighty sent us. "The wet and the dry are in the Quran," says the Prophet. So if you are with Allah Almighty, He makes everything clear and plain to you. The sun constantly giving off particles yet losing nothing of its mass.

A wound appears on a person's body, a cut appears. The human body knits it. As if there had never been a wound there, it knits it flat, within the particles, knits it. In the same way, well, as if it had never been wounded, that place closes up. And the sun, however much it explodes, He created it such that it is not a piece of fire. The sun is not a piece of fire. The sun is an atomic body. However much it explodes, it keeps its own mass constant. It was created like that. And it will keep the same mass constant until a certain time. "When the time of the Day of Judgement comes, when the sun is folded up," it says.

That is, when it goes out. Just as with a mainspring: you wind a clock, the mainspring, well, runs the clock. When that mainspring runs down, the clock stops too. Allah Almighty too, how much it will explode in that time, and in how much time, at what distance it will strike the world, warm the world, and so that there is not much difference between night and day, He will cover three quarters, two thirds of the earth (?) with sea and here make it act as a thermostat against the land. Allah has calculated these. He has calculated it to the millimetre and presented it to us with this knowledge, things, words in return for the verses.

Otherwise, the opening of unveiling (kashf) is separate; these sciences are separate. Unveiling shows you some things in return for the verses. It shows Paradise, and it shows Hell. Well, it also shows the meanings in the verses. It shows them. Otherwise you cannot know these. But you don't show them. Yes.

Yes, that the sun is not a light, that the sun is not a piece of fire, I saw. How did I see it?

I am somewhere. But not the world.

I am suspended like this. That is, in a suspended place.

From across, let's say right up to (?), ten metres ahead, the sun passes in front of me like this. And I say: "Oh, the sun," I say, "look, in front of me; the sun passes in front of me like this, but there is no heat, nothing at all."

However close it is, of course its (?) won't reach you; Allah Almighty shows you what that sun opens to you. So the sun is, that is why we say it is not a piece of fire; the sun is a magnetic field, an electronic state. The more it explodes, the more the particles spread around. Those atomic particles, by exploding where they arrive, warm the place they strike. In this case Allah Almighty created it like that too. Surah An-Nisa, verse 52, it must be. We read that. We end our lesson here. Stay well. Look, if there are questions like this, we continue our lesson with the questions. Well, if you ask about verses like this, you will benefit even more from the meanings of the verses.

May our Lord treat the whole community of Muhammad with His mercy and join them to His servants close to Him. We are all guests in this world. Each of us is the other's brother. Because we are all His servants, created by our Lord. In this respect no one is superior to anyone. Superiority is with Allah. That is why people must not give in to pride, arrogance, ego, fame, glory, grandeur, love of the world, the ego's feelings. Yes. Stay well, be entrusted to Allah. Lillahi Ta'ala al-Fatiha.

Amen.