Talk of 1 July 2025

Yes. Yes. If needed, to the butcher. The butcher isn't here. The butcher is at (?).

Let him bring my phone, if—

There are many questions today. Peace be upon you, Hodja. In Surah An-Najm, verse 43, the correct version says "He is the One who makes laugh and makes weep." Did we read these last week? What does it say? First, the verse, look what it says, it says "He is the One who makes laugh and makes weep". "First, the verses and when I read your commentary, I understood that in this verse, 'He is the One who makes laugh and makes weep' refers to people going to Paradise or Hell by the judgement to be given at the court in the hereafter. Since the hereafter is meant, perhaps here, instead of 'He is the One who makes laugh and makes weep', 'He is the One who will make laugh and will make weep'—" It's the same thing.

We read it, didn't we?

Let it stay, let it stay.

We read these, didn't we? If it's painted grey, he has read it. Where is it painted grey? Yes. Look,

this is grey. This is grey. This is grey. And white, you know. Grey. White. Ah, you see this part and that part. Fine. Agreed.

"This part hasn't been read, Hodja." A guest says: it is about the secret you explained in the hadith. Hodja, Abu Hurairah (may Allah be pleased with him) narrates: the Messenger of Allah (peace be upon him) said: "When one of you fights with his brother, let him avoid striking the face, for Allah created Adam in His own image." This is a little incomplete. It's correct, but a little incomplete. It should say: He created him as a part of the images. Because Allah Almighty always says: however you see Me, I am its opposite, and the opposite of that, and the opposite of that. And this proves: so that I don't say "I saw Him like this" and make His shape and turn Him into an idol.

And Allah Almighty has scattered His attributes across the universe. Yes. Correct.

We, whom Allah Almighty created, since He gave us a part of His spirit in a way resembling Him, He held us as the ones addressed by His essence. These places, the deeper meanings, are of no use to you. Only, if you dwell on this, you would have to go all the way back to the beginning. To the beginning. When I say "the beginning", something like this comes to my mind. One of the angels wants to go to the beginning of Allah Almighty. When he sets out on the journey, a voice from afar reaches his ear: "Where are you going?" "I am going to the beginning of Allah Almighty," I said, he says. "I can't hear you, come closer," he says. "I approach a current," he says, "I was caught by a current, I could not free myself from that current, I went along inside that current, then I saw that I was inside a palm." "Come closer and say it in my ear," says the angel. "I," he says, "wanted to go to the beginning of Allah," he says. "I too, like you, went down that road and saw that His beginning was mixed with His end," he says.

Now if we explain these places, your beginning and end will all get mixed up, because there is no foundation. Only that much: He gave a part of the images of His essence, and for this He says: I created man in the most beautiful form, He says. When He created him in the most beautiful form, so that people's minds would not say "did He create him more beautiful than Allah?", He says: "To Him belong the most beautiful names", the most beautiful forms are also Mine, He says. Yes. That is why we, from our Lord, as a part, as an attribute, were created.

Let's not mix up these places at all. Because it goes all the way back to the beginning. One must know the beginning. And that here is not hours, not days, not weeks; you will explain it for months, and slowly a person will begin to awaken. And that, if in his destiny there is a desire to rise to that degree, or if in his destiny there is such a quality; otherwise that capacity cannot bear it, the capacity gets confused. And he falls apart. That is why the Prophet (peace be upon him) says a hadith like this. So that people think about this situation: speak to people according to their understanding, he says.

How beautiful. Yes. Ask from the verses. Learn the verses. If you judge by the verses on the path of Allah, it goes right, it doesn't sway, it doesn't fall into trouble, it is in the deeds our Lord is pleased with, and we will have gone to the hereafter in a good way. Yes.

Member guest says: Hodja, in the Friday sermon there were some problematic hadith narrations, there were. People don't know hadith anyway. For a person to know hadith, he must first know the verses. People who are unaware of the verses cannot know hadith. For some time there was a respected person in Ankara. His pocket was full of hadiths. He used to say "I am a hadith scholar". I would ask him what this means; he wouldn't know. But he had collected hadiths nicely. There were also ones that don't exist. It came across nicely but led astray. I would ask him, and he wouldn't understand. Yes. I mean, is there a hadith without problems?

There is, if the experts sift the hadiths, there is. Without problems. It must correspond to the verses. "Hodja, in the Friday sermon there were some problematic hadiths, narrations. As far as we learned from you, the Prophet does not curse anyone except those whom Allah curses in the verses. But in the sermon they read this as a hadith: 'May Allah's curse be upon both the one who gives a bribe and the one who takes it,' it says." Now the Prophet (peace be upon him) is a prophet who never made an imprecation. If you say "Did he never do it at all? Isn't he human?" and you judge as you please and say the Prophet also made imprecations, you will have denied a verse.

A verse. "Hodja, what are you saying? Is there such a verse?" There is. "Wa ma arsalnaka illa rahmatan lil-'alamin." And I sent you as a mercy to the worlds. In mercy there is neither curse nor imprecation. Because it is mercy.

Yes. When these people don't know the deeper meaning of the verses, they make things up according to their own minds and say them.

It seems good to the mind. Look what it says. "Be upon both the one who gives a bribe and the one who takes it," it says. It seems good to his mind. That way it will cut you off from bribery.

Look what the verse says. There is even giving a bribe.

Which verse is that, Hodja? "You struggled and struggled," it says, "and you can't get your right." "You can't get the job done," it says. "In that case, give and get across," it says. Get rid of this. Give. Give. Get rid of it.

But once you are in a hard spot, you can no longer get out. You have no other way. Give and get across. For example, now a man has filed a lawsuit against you.

He wants 20 million, 30 million in money from you. Unjustly. Allah Almighty also says in the verse: do not covet each other's property unjustly. To the judges, He says, do not give bribes with money to the judges. Now this man offers the judge a bribe to squeeze 20-30 million out of him, he offers. How much? 1 million, 2 million. Why should this man give him 20-30 million? He is in the right. "Let me give you three million, four million. Settle my case," he says. "Well, I'd forgive it anyway," he says. "Settle it," he says. There you go.

There is even taking money with interest. With interest.

You owe the bank. The bank has put your house up for seizure.

Something that would fetch three million they sell for one million, for one million two hundred fifty thousand lira, for one and a half million. Then take money from the moneylender, the money, give it, pay your debt, put the house in your name, and right away put your house up for sale. If it is normally three million, get your three million, and give the moneylender his bit of interest; the sin is on him. You will have saved your property. In these situations there is even interest.

Yes. Only, the Prophet (peace be upon him) never cursed anyone, nor made an imprecation against anyone.

Yes, we are reading again.

Member guest, I think I understood this.

Hasan, member 45. Hodja, peace be upon you. I have a few questions. However many there are, no matter. One: is there reincarnation, he asks. What does this reincarnation mean?

Now here, better, let's look it up.

Look,

what does it say? "In religion and philosophy": philosophy may say it, religion does not say this. Religion does not say it. "The rebirth of the aspect of an individual that continues to exist after bodily death."

Like what? Like in India, where they believe the soul enters rats and worship them. Is it his grandfather? Is it his father? Like that. Its rebirth. Now let's answer this question like this.

This points entirely to a knowledge. One has to know the verses of the Quran, since these are words they said according to their own minds to degenerate the religion. Because this rests on a knowledge. It rests on a knowledge in the Quran, for you to be able to answer it. Allah Almighty created us in the realm of Lahut. How did He create us? Soul, nafs and life are one. Our creation in the realm of Lahut. I'll go through it in short sentences, because this is not a subject to be explained here; it would take weeks of explaining. I'll go through it in short sentences. There we were created as soul, nafs and life.

When Allah Almighty suddenly brought us to life, He said: I am your Lord. There we were divided into three classes.

In Surah Al-Waqi'ah, verse seven: "Wa kuntum azwajan thalathah." All the pairs, coming from one another, three classes. "Fa ashabul-maymanati ma ashabul-maymanah." O people of the right, glad tidings to you. "Wa ashabul-mash'amati ma ashabul-mash'amah." O people of the left, woe to you. "Was-sabiquna as-sabiqun. Ula'ikal-muqarrabun. Fi jannatin-na'im." A third group, the group of the foremost. The group of the saints, the prophets, the martyrs, the witnesses. Then in Surah Al-A'raf, verse 172, we made a covenant with Allah Almighty one by one. Will is two: one is the universal will; since Allah Almighty gave man a part from His essence, since He also gave man from His spirit, there is also a will from it. That is the partial will in man.

This partial will governs itself, and whatever it asks of Allah Almighty by its own wishes and desires, our Lord gives it its wish in full, and in this way it is an event that binds a person's destiny. Surah Al-A'raf, verse 172. Here, whatever a person asked of Allah Almighty with his own partial will, He gives him, and his heart is settled (?).

After this, Allah Almighty sends him to the world, and so that he takes himself as witness to what kind of person he is, He first creates the body of Adam from clay and, after loading it with His spirit, says to the angels and Satan: prostrate.

I won't open these places because, as I said, it takes a long time. So in Surah Al-Mu'minun, verse fourteen, He says: We created you with a second creation. This is a second creation. Now slowly I'm coming to your question.

After we prove in the world what kind of person we are — for in the verse, according to the verse "Did you think you would die without proving what kind of person you are?" — for us to make this proof of ourselves, however many breaths we need, Allah Almighty has given that to us as a lifetime. At the end of our lifetime, when the command of the Truth comes to pass, Allah Almighty says this in His verse:

You have returned to Me in the form of your first creation. What did He say? You have returned to Me in the form of your first creation. What is this? We returned as soul, nafs and life. The body remained. Where? In the earth. It will rot away. But there is a cell in it. It neither rots, nor dies, nor remains. Then that soul goes to the realm of Barzakh. In the realm of Barzakh until the Day of Judgement; after the Day of Judgement, when the earth becomes another earth and the sky another sky, when the world is brought forth completely flat, We will water it with a water, He says. What? The world. Why?

Because there, in each human being, there was a cell seed. Down to the fingertips those signals will grow and come to life. Where is this water? In the sixth heaven, a water called the Sea of Sirr; the reason it is called the Sea of Sirr is only that this water will bring this cell to growth and to life. After that, when He says "when you come into My presence with a driver", the body, the soul being its driver, together with the body we will go to the Supreme Court. Where is it here? Where is reincarnation? Where is the word your deviants speak (?)? With the verses, how beautiful. Where were you created?

Where did you make the covenant? Where did you come from? How will you go? How will you come out again? He says this with verses.

So who says these things? Deviants say them. Do you know which deviants these are? Those who think themselves enlightened and, in fame and glory, in pride, put forward a fantasy world for themselves (?), man comes from the ape, said Dr. Darwin, without knowing Allah's verses, that the Sabbath incident turned people into apes, and finding not that ape skeleton but a human skeleton, he said man comes from the ape; these saying reincarnation is the same. Whether Darwin saying man comes from the ape, or this saying man is resurrected and enters another animal. Shame on them.

I think it is understood. Yes. Now we come to his second question. When Allah created Adam and the angels said "Will You create man who will shed blood on earth?", how did the angels know that man is a being who sheds blood? How do the angels know the earth?

The angels are unaware of man's creation. Because Allah was going to create such a being that, it was a treasure, that being He would create, it would know its Creator by its own wish and desire. That is man. The first thing He created was the light of the Messenger of Allah. Then He gave him of His spirit. From his spirit He created the spirits of the prophets, and from the spirits of the prophets the spirits of their peoples. Now in this case Allah Almighty raised man to the Barzakh. And from His light He created these worlds. The angels, these worlds, Allah Almighty created from His light. Only man He created from His spirit.

Some sophists, those who don't know themselves, are unaware of the verse. A time will come for people, He says. The scholars, to please people, will give fatwas in the direction of their wishes and desires, He says. If you put the soul into a cat, a dog — And when Allah Almighty says in His verse "We created man honoured above the worlds", because He gave him His spirit, if you put His spirit into this cat, dog, tree, plant too, were they also created honoured? I wonder which one was created honoured? Poor people who don't know from the verses.

These don't know that the angels — man's creation. Satan: "There is not a span of earth on the face of the earth," he says, "where my forehead has not come down in prostration to the Most Merciful." As a miser of worship they call Satan Abu Murrah, Abu Murrah meaning the miser of worship; he rises as far as being the teacher of the angels.

His people go at each other on earth. So when the angels said "Will You create man on earth?", they know it from that people of Satan, the jinn, going at each other on earth.

"How do the angels know man?" he asks. They know from here. How do the angels know on earth? How do they know the earth? Allah Almighty had created it before. What did He create? From His light He created these worlds, He created the seven heavens; so that man could come into the world, He created the world at asfala safilin, at the very bottom of the seventh layer. When "asfala safilin" is said, some poor souls — I call them poor — take it to mean Hell; asfala safilin, they say; asfala safilin is not Hell. The meaning there is: We sent people to the lowest of the low, that is, We sent them to the very bottom of the lowest, first layer of the seven heavens.

They put this into Hell, they make a Sirat bridge, from the Sirat bridge they make them fall into Hell, they put the Prophet into Hell too, then they get confused and invent a fire that doesn't burn. They invent those caves (?), don't they, sir? They say it and keep saying it (?). Yes. Poor people, unaware of the verses.

So look what Allah Almighty says in Surah Ta-Ha, verse 134.

Them, that is, the unbelievers, those to be thrown into Hell, if We had destroyed them with a punishment before the Quran; what does this mean? Before sending our forefather Adam to the world, since He says "before the Quran", We made a covenant with people one by one: I know that you are for Hell and you are for Paradise. If I had thrown you into Hell because you did not believe in Me, because you did not believe that I created you, if I had thrown you into Hell, you would have said this, He says: "Had You sent us prophets and books, we would not have fallen into this low disgrace." Had you not been going to say that, I would not have sent you, He says.

Look. What does this mean? Allah's attribute of being Allah. No one will be able to question Him. Whatever one would have asked, man will have lived it all, he will be cut off from asking. So we know from here that the world exists too. The angels. There is the world. Because who had lived there before. According to the formation of the world, six generations came and went from the world. Ahmed Bican Hazretleri says this: Six generations came and went from the world. The seventh is humans, he says. According to the formation of the world, Allah Almighty created beings for each of its eras. This is the infinity of His knowledge, His greatness, His majesty.

Yes. From there they know that people will shed blood on earth; the jinn too fight, you know. Three. When Allah taught Adam the names of things, which things are these? How can the angels not know the names of these things? Ha. Now the angels are each living robots. Robots. They are without gender. They are living robots. Whatever software is written for them, they cannot go outside that software. And they cannot speak outside of it.

They are obliged to carry out the given (?). That's the software.

As for man, man has had himself programmed by his own will. And when Allah Almighty taught Adam the names of things, the angels say, so let's see. When He showed the things, they say: God forbid, God forbid. We have no knowledge other than what You taught us, they say. What does this mean? He programmed the angel with software. Whatever He taught it, whatever He commanded it, whatever software He made, that angel knows that. Let's come to Adam: what did He teach him? He spoke of the roots of the sciences that will come until the Day of Judgement. However much knowledge will come until the Day of Judgement; the Messenger of Allah says this in his hadith too: Give your children to the newly emerging crafts, he says.

To the newly emerging crafts. So whatever will come until the Day of Judgement, He showed to Adam; until the Day of Judgement those people, by living these sciences, will secure their earnings. They will secure their provision.

Four.

How do these angels not know the names of things, he asks. We have already explained that. In Surah Al-Isra, verse seventy: We provided them with good and pure things and made them superior to many of those We created, it says. When it says "many", which beings are meant? May Allah be pleased with you. Now look, there is a wrongly explained verse here. This verse has been explained wrongly. Let's read Surah Al-Isra, verse seventy. I'll also tell you the place that was explained wrongly. "We made them superior," it says. Allah did not create anyone superior to anyone. He created them all the same. People, towards Allah Almighty, with their eagerness and desires either denied, or out of eagerness knew Allah.

And Allah Almighty knows their ranks, who is superior to whom. So since every person will be called to account by his own wish and desire, since every person will be called to account by the actual deeds he did, Allah did not create anyone superior to anyone. He created them all the same, and people fell into error about knowing or not knowing Allah Almighty. Or out of eagerness they affirmed Allah as one, as the only one. So either he became wretched or he became God-fearing. That is, either he became rebellious or he became Muslim. Now let's look at Surah Al-Isra.

The surahs. Surah Al-Isra.

Verse 70. Does it say 70? 70. Verse. Yes. Look what it says now: We have truly made the children of Adam possessors of glory and honour. How beautifully it says it; these verses prove what we said. We always confirm verses with verses. Since Allah Almighty gave mankind of His spirit, whoever comes from the children of Adam, even an unbeliever, has glory and honour; because he was created as a part of His spirit, he is honoured above the worlds. If you seek might and honour, He says this time, might and honour are with Allah, He says, and how beautifully the verses always support each other. We carried them with various means of transport on land and sea.

Here He speaks of His knowledge. On land animals, at sea, back then, sailing ships.

The substance of pure water is one. A gram. One weight. Its specific gravity is one. Those lighter than a specific gravity of one are trees, leaves, paper, for example. These are planks. Oils are on top of the water. Those with a specific gravity lighter than one stay on top of the water. Those with a specific gravity greater than one sink in water. In this case a piece of iron, since its specific gravity is greater than one, and stones, they sink in water. But ships are made of iron. Because they are built wide, their volume being wide, as much as it sinks into the water there is the buoyant force of the water.

With the buoyant force of the water, because of the width of their volume, ships, ships made of iron, float on water. Archimedes discovered this. Washing in the bath, and when the body struggles with those germs and prevails, it recovers from illness. The red blood cells give the blood its colour, red. The white blood cells, (?) of the body. So in this respect He protects you, lest your blood become diseased. In pork there is trichina. That trichina is harmful to the human body. But that trichina of the pig, if you eat the pig's meat, even if you boil it at 300 degrees, that trichina does not die.

In this respect Allah Almighty protects your body from that trichina in pork. Carrion is already putrid and full of germs. He protects you from that too. Also, animals not slaughtered in Allah's name are not eaten. Because then you would have denied Allah. Only if you slaughter in Allah's name do you eat. If you slaughter for idols and the like, you have no need of them. You would have turned lawful provision into unlawful. Yes.

We provided them with good and pure things and made them superior to many of those We created, it says. Those We made superior to many of those We created, they are superior to many of the created. Who are these? Those who submit to Allah, those who are Muslims, those who say "Ashhadu an la ilaha illallah wa ashhadu anna Muhammadan 'abduhu wa rasuluh", they are superior to non-Muslims. Otherwise Allah did not make them superior. He made a covenant with all of them. Those who know their Lord are superior to those who don't. Because in the verse He says of those unbelievers: all the fine deeds they did in the world have gone to waste.

There you go, He says this about the unbelievers. The fine deeds they did have gone to waste.

The verses are explicit; but the good deeds a Muslim does, Allah Almighty multiplies them over and over. He gives them multiplied. He does not (?) them. Yes.

The picture has frozen here.

When it says "many", which beings are meant, he asks. When it says "many", people are meant. Not animals, because here it speaks of the spirit. I gave provisions. I gave pure provisions. For example, that people are meant, this verse tells us very beautifully: I will be a witness over you to the other communities, and over your Prophet to the other prophets, He says. Look how beautiful.

Yes.

The questions here are finished.

Let's see if there is another question.

There is. Member guest. Member guest. Yes. There are, there are. There are questions. "Member guest: I understood, Hodja. May Allah be pleased with you. The verse you mentioned about bribery is probably Surah Al-Baqarah, verse 188: do not consume your property among yourselves by unjust means." How beautiful, look, do you see? "While you know it," it says. Look. "Do not give that property to the judges so that you may consume part of people's property by unlawful ways." The verses I explained, the words are always the counterparts of the verses anyway. I give fatwas according to the verses.

Member guest says: Surah Al-Baqarah, verse 30: "And I will create a caliph on earth." Look how beautiful. Do you know what this caliph is? To look after things in someone's place. Who is that? For example, a factory owner takes on a manager. He says: you run this factory. A manager. Allah Almighty also creates us close to His essence. Because He gave of His spirit, He creates us honoured above the worlds, and all beings on earth He gives into our management. So a caliph is one who looks after, who looks after things in someone's place. Yes. That is how valuable man is. "It is written 'I will create a caliph on earth'.

Could this be a wrong meaning, as if Adam were created on earth? If it were written 'I will create a caliph for the earth', might it be more correct?" he asks. "I will create a caliph on earth," it says. He is right. These are subtle places. He said "I will create a caliph on earth", didn't He? It sounds as if He created the caliph on earth. If He said "I will send a caliph to the earth", fine. Yes. That would be better. "I will create a caliph for the earth." That works too. "I will create a caliph for the earth." The caliph was created earlier. After the caliph, the earth is created. If He said "I will send a caliph to the earth", that works too.

Yes. May Allah be pleased with you, guest. The guest finds good places like this. You'll send these to me, God willing. I've started writing too. But now I'm examining it thoroughly. We are going through these anyway.

"At the end of Surah Ar-Ra'd, verse 43, the Diyanet wrote this: 'Allah, and with Him the Prophet who has knowledge of the Book, suffice as a witness between me and you.' In the Arabic of the verse, that is, 'those who have knowledge of the Book', it comes in that sense. But the Diyanet wrote 'the Prophet who has knowledge of the Book suffices'. It seemed to me they confused this place a lot, Hodja," he says. Now: Allah, and with Him the Prophet who has knowledge of the Book, suffice. The knowledge of the Book, the Prophet suffices. Very meaningless, meaningless. I mean, the meaning goes back to the root, it goes to our thing.

Now if we think broadly, it is very broad. But when it says "knowledge of the Book", what does it say? Allah, and with Him the Prophet who has knowledge of the Book, suffice as a witness between me and you. Fine. That Prophet, with the knowledge of the Book, suffices. Truly this is correct. But in the Arabic of the verse it is written: it comes in the sense of "those who have knowledge of the Book". That is, as a witness between me and you, those who have knowledge of the Book, that is the meaning. Those who have knowledge of the Book suffice between you. Because it will come until the Day of Judgement.

This has a better meaning. The meaning comes out better. Yes. "Peace be upon you, sir. There was also a question about Surah Al-Isra, verse 70. I thought that verse should be understood like this: when it says 'We made them superior to many of our flowers (?)', even if people numbered a trillion, compared with the flowers, insects and trees He created, the unknown things are of course more numerous. I think it would be correct if understood in this sense. To explain in more detail: if Allah Almighty created a hundred beings, only one of them is humans. In this sense, addressing the hundred beings He created, humans are above 99 of these hundred beings He created, it means.

I thought it should be understood in this sense. Could you explain?" he asks. I explained this in the previous one: that it is people. Yes.

Where was that written?

Like "I will create a caliph on earth". No, not here. One— of many— superior; when it says superior to many, you take it as people; Allah Almighty is (?) there; what you say, He creates a caliph here anyway, and within the caliph people are superior to many.

Now anyway, this verse has been explained wrongly here. They were created superior to many. I mean, they were made superior. Or we will say here: they are superior. They are superior to many. That is, among the caliphs He sent to the earth, they are superior to many. One needs to explain that verse better there. Now, Surah Al-Isra, Surah Al-Isra, 70, it says. Does it say 70? Yes. "We have truly made the children of Adam possessors of glory and honour," it says. "We carried them with various means of transport on land and sea. We gave them good provisions. Again, some of the people We created are truly superior to many." We have written the correct one here.

Animals are not meant here. Here the worlds were created for man anyway. Allah Almighty held man as the addressee, so that His essence would be known. Otherwise He doesn't mean him as being above many of them. This explanation is correct. Here we have already written the correct one. What does it say? Let's read it once more. Look: "We have truly made the children of Adam possessors of glory and honour," it says. The children of Adam. "We carried them with various means of transport on land and sea. We gave them good provisions. Again, some of the people We created are truly superior to many." Isn't that so? Those who point to Me (?) are superior to the unbelievers.

Allah Almighty does not address His other creations. He addresses man here. Yes, if man is the addressee, the addressee is man. Among many people, people are superior. Accordingly, if you seek glory and honour, glory and honour are with Allah, He says. Yes. Guest. This is correct. Let's see what it says here now. Is there another?

"Peace be upon you. A member guest asked about Surah Al-Baqarah, verse 30; I was going to say this from another angle: the word there that they rendered as 'I will create a caliph' actually doesn't mean creating but 'making', something in that sense; in its root letters there are 'ayn and jim," he says. Jim. "The basic meaning of this root: to turn something into something, to bring something into a state, to place, to make, to do, to appoint. The word is extremely common in Arabic and has many meanings. It is a transitive verb. Its most basic meaning is to put something in a place or state, to bring it; it is a verb of action." We also said it this way.

We said: sending him to the earth. Not creating on the earth. Sending to the earth. Yes.

I'm ending our lesson here. Stay in good health. May Allah be pleased with you all. It's very nice that those who know Arabic too confirm what I explain with verses so beautifully. In the best way. Because it is a book written according to the roots of Zionism, this Quran, and they have accepted it. Saying that words that oppose the roots of Zionism are contrary to the foundation of Islam, they keep the foundation of Zionism fixed. Actually these words spoken are very meaningful, and actually the roots of Islam are these words we explain, because they are the counterparts of the verses. But if you ask them: no, it's not in the grammar, not in this or that, I don't know, not in the (?); here it means this, they say, and they load all the blame on Allah, onto Allah.

Now in this case a person, the verses, not according to the roots of grammar, but according to the root of Allah being free from deficient attributes and being complete and perfect, must give the meaning of the verses. The Arabic you mention comes to such a meaning. For example, let's say the word "la'alla" can mean this, that, so that, until. Well, here you will use the meaning it carries. You come and take the meaning that will attribute a quality to Allah. Well, is that right now?

Look, as they said here, "I will create a caliph on earth", it says. Now is that right?

Ah, if He says "I will send the caliph I created to the earth", fine, it's right. That is, they don't know the beginning, they don't know the root. Yes.

Stay in good health, be entrusted to Allah.