Talk of 8 July 2025

Uh, go like this, it's getting in your way here. Yes, you come over this way a bit too, leave this space for him. Look, are there any questions here first?

Are there any questions?

there are no questions here, I suppose sir there are no questions here today nobody has come, I suppose, nobody has asked a question the questions, the things explained ask the marked one let's see your question, Al-A'raf 12 look, this isn't a question what does Allah Almighty say here? Allah Almighty is speaking to Iblis He says, Allah said: "What prevented you from prostrating when I had commanded you?" Before Allah Almighty asks Iblis this question, "I will create a human being," He says, and when the angels say, "Will You create a human who will shed blood on earth?" He says, "You do not know what I know." He has clay brought from the swamp. After making Adam's body from clay, "When I breathe into him of My spirit, you will prostrate," He says.

You know how some scholars say Gabriel... Allah says it, right? Yes. What does Allah Almighty say? "When I breathe into him of My spirit, prostrate," He says. So Allah Almighty is the whole of spirit.

Iblis said, "I am better than him, because You created me from fire and him from clay." Now Iblis played a word game here. what did he say? "You created me from fire and him from clay." Fire purifies clay, clay does not purify fire. "I am better than him. That is why I will not prostrate to him," he said. Of course he could not grasp it, because Allah Almighty had given him of His spirit.

Because He gave of His spirit to man, created honoured above the worlds, by making the other creatures, that is, the angels He created superior, and Satan prostrate to Adam, He did not make them bow to the clay or to his outward body. There was a part of Him in him. The prostration to Adam was to Allah.

Yes. That is why, because "you went against My word," He cursed him. Now ask your question.

Is fire superior, or is clay superior? That fire: Allah Almighty created within frequencies. That is, had He said He created within frequencies, people would not have understood what a frequency is. But when He says "I created from fire" — "they were created from clay," He says. Yet He did not make them prostrate to clay. "When I breathe My spirit into him, you will prostrate," He says.

That is where you went wrong. Because "You created him from clay." But you did not use your mind. "When I breathe into him of My spirit, you will prostrate to him," He says. Look what it says. Let's look here once more. if you like.

Allah said, "What prevented you from prostrating when I had commanded you?" "I am better than him. Because You created me from fire. You created him from clay," he said. But before that He has clay brought. You must read what comes before.

Sorry?

that "Indeed We created you," He says, "then We shaped you, then We commanded the angels, 'Prostrate to Adam.' They prostrated, except Iblis; he was not among those who prostrated," He says. Before that, having the clay brought, shaping the clay, breathing of His spirit, breathing of His spirit, then having him say the names of things — you get stuck on one thing, on one verse. Yes. Do I have anything else to say? Go on, tell me.

400 472 478, 488, Ash-Shura which? 13, Ash-Shura 13. This is a verse that has been interpreted wrongly. what does it say here? "Uphold the religion." I am reading the wrong one first, I am reading what was written wrongly first: "Uphold the religion." Whom is it addressing? It is addressing Muslims, people. All right, we understand the non-Muslims, but the Muslims have gone completely astray. Nobody upholds the religion. Women have stripped stark naked. And the men are beside them. They have reached a state where they will annul (?). I can't bring myself to say it, but I swallow it. Men have lost their manhood.

Women have lost their womanhood. And the human has gone outside humanity. Yes. I cannot imagine such a human being. but even though even animals are jealous over their mates, the only one that is not jealous over its mate is the pig. What state have we come to! Let's read. "Uphold the religion and do not fall into division in it." Now I am reading it wrongly, but not every word is wrong. One word there is wrong; we will find the word. "Into division do not fall." "Uphold

the religion and do not fall into division in it" — what We enjoined on Noah, what We revealed to you, what We enjoined on Abraham and Moses and Jesus. Look, while reading this, a verse comes right away, verses confirming each other. Which verse? Which verse? "Whatever We said at first, it is the same at the last," He says. Look, He lists what We said at first. Then He says that. What might it say? Let's read. "What We enjoined on Noah," He says. Look, what We revealed to you, the same as to Abraham, what We enjoined on Moses and Jesus — Allah has made it religion for you too, made the same thing religion. What does that mean? The foundation of the religion He enjoined on them — what is it? The foundation is: there is no god but Allah.

This is the foundation, His counsel: la ilahe illallah. And then the prophet He sent: Jesus is the Messenger of Allah, Muhammad is the Messenger of Allah, sir — these are their prophets. This is the essence and foundation of the religion. "But this religion to which you call them weighed heavy on those who associate partners with Allah." People worshipped idols. They worshipped what Allah created. They gave them shapes. By giving the shape in their imagination to things Allah created, they worshipped them. "We don't worship these." Then why do you worship them? "Allah's spirit is inside it too, so we worship it." Does Allah take a shape by your reasoning?

He is far above any particular shape. You take what Allah created, put it inside an object, and say "I worship this." This is not a word a sensible person would say. That is why — how does Allah Almighty show that Islam is more sensible than them? In which verse? One Muslim is worth three unbelievers. True. Yes.

"Allah chooses for Himself as prophet whom He wills," it says. Whom He wills. There is an error here. This part here has turned out wrong. Here Allah, whom He wills, those who turn to Allah, to guidance — what does it say? "Allah chooses for Himself as prophet whom He wills, and those who turn to Him He leads to the right path," it says. Now, Allah does not lead anyone to the right path. What does He do? He shows the right path.

And those who turn to Him attain guidance, attain guidance, it says. Whoever turns to Allah also attains guidance. Yes. Here we say Allah chooses for Himself as prophet whom He wills. In these, in the wrongs, there are wrongs in the rights. These wrongs in the rights are like this: for example, in Surah Al-Baqarah, verse 17, they kindle a light in a dark night, they kindle a fire. "Allah put out their fire, leaves them in darkness." And we say, those who put out the fire leave themselves in darkness. The fire does not go out here. Allah's verse continues until the Day of Judgement. We corrected that one too already.

Those who turn their backs to the fire leave themselves in darkness. Now there is an error here too. In the same way again. What does it say? "Allah chooses for Himself as prophet whom He wills." Allah created as many prophets as He willed. He created as many prophets as He willed. He took them as prophets for Himself. I mean, as we said, you can't easily open this up. You open up every truth. Behind every truth another truth and a gap appear. That is why Mehmet Akif Ersoy says so beautifully: "Hodja, read this and burn it," he says. Now here, from the spirit of the Prophet, He creates as many prophets as He will create, and makes a covenant with them, in Surah Al Imran, verse 81.

After this covenant, the prophet He wills, that is, whatever time He has willed, that prophet — at that time He sends that prophet as prophet, sends him as (?). These are the first ones created. That is why every prophet says, "I am the first of Islam." "I am the first of Islam." Here it says He chooses as prophet whom He wills among the prophets, right? sir, we wrote the same thing anyway. We also wrote here, "Allah chooses for Himself as prophet whom He wills." It is no longer "whom He wills." He created the prophets He willed. Then what was His willing from those prophets He created? Creating prophets. For whom?

For His servants. With those prophets He will create His servants, him as their father. That is, He will create them as his people. The prophet He sends to that people will be in the position of that people's father. He will send him as prophet to that people. Here Allah's willing is His creating the prophets. It is not "He chooses whom He wills" here. His creating the prophets. But of course the prophets are also superior to one another. Here, the more knowledge opens up, the more it opens. It is not choosing here; it is the progress of peoples, the progress of minds, and His sending prophets according to the progress of those peoples' minds, addressing them in a way they will understand.

These open up more and more. You will send it the short way. We won't say "He chooses rightly, a bit more rightly"; we will say "He created the prophets," for example. Yes. Well, didn't He create people? From their spirits He created the spirits of people too. Yes. What am I asking here?

For example, it says "and those who turn to Him He leads to the right path." Now, there is something missing here. The Quran has come to the worlds. It addresses them. When Allah Almighty says "He led", for example, it means He takes me and leads me somewhere, takes me there. He led. But when it says "He shows", things change. He describes it to me, shows me: go there. When it says "He led", it means He took him and brought him there. That is what leading is.

That is why He showed us the right path. Here too it says He chooses, and those who turn to Allah He brings to guidance. Right. Otherwise, when we say those who turn to Allah attain guidance, what does it say here? "He leads him to the right path, to the right path," it says. Here too there is a correction like this. A slight one.

Yes. Go on. Yunus, 214, 214

118 which? 61 "Whenever you are engaged in some matter, whenever you recite something from the Quran, and whenever you do some work, when you are absorbed in it, We are surely witness over you." Right. Because Allah Almighty is present and watching at every moment, everywhere. Apart from your absent-mindedness. That absent-mindedness does not exist for Him.

"Not even an atom's weight on earth or in heaven is far from your Lord or hidden." You — here the meaning goes very deep. For example, He says, you are unaware of everything. Especially when you are absorbed, you remember nothing, He says. And I am present and watching at every moment, everywhere, He says. Look what it says. Let's read it again. "Whenever you are engaged in a matter" — when you are engaged in some matter, you give your mind to it. You are cut off from your surroundings. "Whenever you recite something from the Quran, and whenever you do some work, when you are absorbed in it, We are surely witness over you," He says.

That is, We are present and watching everywhere. Even if you are unaware of yourselves, you are under Our control.

"Not even an atom's weight on earth or in heaven is far or hidden from your Lord." That is, you cannot hide anything from Him. "There is nothing smaller or greater that is not in a clear book, in the Preserved Tablet, recorded." Hide yourself as much as you like, He says. In return for the covenant you gave Me, I have programmed these worlds until the Day of Judgement. At what time, in what place you will desire what, what you will long for — We have made the programme of all of it. According to the verse which says that watching over and governing these worlds is not hard for Us, everything is programmed.

It goes by the programme. That is why, He says, there is not a single living being to come until the Day of Judgement whose doings We do not know. Yes.

Go on.

here there's a question; let's answer the question my guest says: "Peace be upon you, Hodja." And upon you be peace. "Some prophets, foremost the Prophet, carried out their duty alone in their time, yet why does our Lord in Surah Al Imran, verse 81, say: 'When a prophet comes confirming what is with you, you shall help him. Do you affirm this? Do you take on My covenant?' Does it mean all the prophets here, or some of the prophets?" "I kiss your hands," he says. Now, understanding the question means answering it one hundred percent. We understood this, but let's read it once more. What does it say now? "Some prophets, foremost the Prophet, carried out their duty alone in their time" — yes, alone, it says.

For example, all the prophets, many prophets carried out their duty alone. Like Noah (peace be upon him), like Lot (peace be upon him), like Salih — they all carried out their duty alone. But this does not mean He will make all of them alone. To some, like Moses, He gives Aaron as a helper. When I give you a helper, confirm him, He says. To Jesus He gives John. What does John say? "My (?) has come," he says. "He speaks just like you," he says. John, while he was in prison. Sir, now in this way, after some prophets, other prophets confirming him. For example, even though no prophet is mentioned, in Ya-Sin, when those brave men told the truth, a man came running from the far side of the city: "Believe," he says, "believe these people who ask no wage of you," and when he says that, they stone him to death.

When they kill him, as the man falls to the ground he says, "I have won." What did he win? He sees that Allah Almighty has put him in Paradise. He won. Now for some prophets, not for all, they have also given other prophets helpers around them. For example, the Prophet (peace be upon him) found comfort in the words of Abu Bakr. Umar around him. Sir, Ali around him, Uthman, and so on, the Rightly Guided Caliphs. These were the Prophet's helpers. Yes. "When a prophet comes confirming, you shall help him. Do you affirm this? Do you take on My covenant?" "Here, does it mean all the prophets, or some of the prophets?" It means some of the prophets; not all of them are meant. Yes, look what it says: he carried out his duty alone in his own time. What does the verse say?

"When a prophet comes confirming what is with you" — that is, a second prophet, as truth. Yes, believe in it, it says. In one narration, 124,000 prophets or messengers have come. Of course, while they were carrying out their duty, Allah Almighty sent another prophet as a confirmer to another one. Since 124,000 prophets came, we only know Jesus, Moses, David, the Prophet (peace be upon him); before him, for example, we know other prophets too; we know some prophets Allah Almighty counts in the Holy Quran, but there are prophets who came before that, there are messengers. Since Adam. So He sends prophets one after another.

He sends prophets who confirm them. This does not mean He sends them to all of them. Yes, guest. May Allah be pleased with you.

Let's see if there are more. Here no other questions. I saw Umar, but (?) became pregnant.

Go on,

let's see now you tell me.

Surah Yunus, which section?

(?)

Verse 45. 45. All right.

"As if they had stayed no more than an hour of the day, they will think, on the day He resurrects and gathers them in that state. They will recognise one another. Those who denied the meeting with Allah have surely lost. For they did not go on the right path." Now this speaks of the Day of Judgement. The Hour will come. The earth becomes another earth, it says. When the sky becomes another sky, when the world is brought forth completely flat, then they will think they stayed no more than an hour of the day. they will ask one another, "How long did we lie?" Some will say three days, some one day, some a little less than a day.

This is what it says. We lay a little less than a day. Like an hour — here it says like an hour. "They will think they stayed. The day they are resurrected and gathered in that state." He says, We will water them with a water. On the sixth level there is a sea of water. It is called the sea of the secret. What the sea of the secret means: that water revives the one cell in man that does not die. It gives life to his self (nafs). The human body, right to the fingertips, within its own frequency, sir, unites with its spirit. That is what Allah Almighty says. These are when they go to the reckoning.

"When you come before Me with a driver, when the souls are paired" — the verse says this. Yes. Go on. Hodja, page forty-nine. On page forty-nine. Al Imran twenty-eight, one hundred twenty.

Sixty-three.

Surah Al Imran. Twenty-eight.

Surah Al Imran, twenty-eight? Eight? We've come to page fifty.

Which verse? Verse twenty-eight. Look, do you know which number it says? On page fifty-two of Surah Al Imran.

"Let the believers not take unbelievers as friends instead of believers." Verse 52, 28. verse, on page 52 — it makes no difference. When you say the verse, that's enough. Now, "Let the believers not take unbelievers as friends instead of believers," it says. Now here it does not say Muslim.

Here it says believer. Here too: lâ yettehizi'l-mü'minûne'l-kâfirîne evliyâe, let the believers not take unbelievers as friends instead of believers. Because a believer does not take an unbeliever as a friend. But a Muslim may even change his religion. He may take an unbeliever as a friend. And then he gets a good slap from him. It strikes him, and he runs off. But a believer does not become friends with that unbeliever. You will never see a believer — that is, a believer who has become aware of the divine manifestations — being friends with an unbeliever. Sir, "let them not take." "Whoever does this has no worth at all with Allah," it says.

Because Allah Almighty praises the believer in Surah Al-Fajr, 27 to 30, the noble hadith. That they will be welcomed with smiling faces and brought into Paradise — what does it say? "O soul at peace, return to your Lord, well pleased and pleasing; enter among My servants, enter My Paradise" — the people He says this to will never take an unbeliever as a friend. But this does not mean he does not talk with an unbeliever; it does not mean he does not trade with an unbeliever. But he does not take them as friends, does not tell him his secret, does not give him an opening; there is always a veil between them. He does not eat his food, his food. He does not even eat his food.

Yes. But you will say the Prophet had invited the Jews to a meal.

He is the Prophet. Now you go somewhere.

For the food you eat — your rank with Allah is high. You take refuge in Allah, say Bismillah, and eat.

In you it gets purified. But in an ordinary person, because his feelings are different, it harms him. That is why, unless you are in dire need, you can't easily eat a non-Muslim's food. Because they know no rules and such. They know no cleanliness. They think themselves very clean, but what kind of cleanliness is their cleanliness? Take a (?), Allah Allah, put it in a cloth. And that cloth, nicely, with lotions, perfumes. Those are the poor people who try to cover their own filth with the scents of lotions. They think themselves clean. God forbid, they don't even wash their backsides. They don't wash them.

Now one priest says this to a Christian. "Son," he says, "you have become like the Muslims." The priest says it to the Christian, the Christian says it to his child. What he said: "You've become like the priest," he says. "If I uncover the hair under my armpits and the other hair on my backside, I'll split your head," he says. He sniggers, "I'll split your head," he says. Such a filthy person.

Yes. Oh, don't make me say it. Yes. "Whoever does this has no worth with Allah anymore, except that you guard yourselves against a danger that may come from the unbelievers. The return is to Allah alone," it says. For example, if there is a situation where your life is threatened, with your tongue you say "I am a Christian," and with your heart you affirm Allah. I have this much leeway. Yes.

There's a question here.

Wait, let's see.

Let me see if there's a question. We've probably gone too far. Maybe there isn't.

How far did we go like this?

let me have a look yes here, the trusted guest says, "Peace be upon you, sir." "A hadith like this is told: the Prophet said, 'If there were a prophet after me, it would be Umar.' Is there such a hadith, sir? I kiss your blessed hands." Now, the Prophet (peace be upon him) never speaks idly. There is a verse. He does not speak idly. What does that mean? He speaks in line with the verses. In the verses, the last

prophet, the Seal of the Prophets — that is, since no prophet will come after him again, "if a prophet came after me" — the matter is, words like "this would be, that would be" are empty words. But if he put it like this, it would be fine. If he said Umar's justice is very strong, it would be fine. Or if he said he is the sword of Islam, it would be fine. That is, if he said he is just, it would be fine. That would be fine, but he does not speak idly like that. "If a prophet came after me" — it puts Umar far above the others. Now, is Umar really far above? Or is Abu Bakr, Abu Bakr much lower than Umar? Or is Ali more something than Umar? You cannot mix these up. That is, the Prophet would not say a word that sets his companions against one another. Do you understand? These are words people made up by their own reasoning. I mean, "I am the city of knowledge," says the Prophet.

"And Ali is the gate of knowledge."

To Uthman — he says, "Uthman Dhun-Nurayn." "If I had one more daughter, I would give her to him," he says. Now look at Uthman (peace be upon him). Look at the mercy of the Prophet.

One day, while the Prophet (peace be upon him) was sitting at home, there was a knock at the door. He says, "Aisha, see who has come." She says, "Umar has come." "Let him in," he says.

While they are sitting inside, there is another knock at the door. He says to our mother Aisha, "See who has come to the door." She says, "Ali (may Allah be pleased with him) has come." "Let him in," he says. While they are sitting inside, this time there is another knock at the door. He says, "Who has come?" She says, "May my life be sacrificed for you, my father has come." Abu Bakr. "Let him in," he says. She lets him in. While they are sitting, there is another knock at the door. "See who has come," he says. "Uthman." "Don't open the door," he says. "Don't open the door." He gets up. He washes his hands and face.

Nicely, he tidies his hair and beard. He goes himself, opens the door, and says "Come in."

After they sat and talked, our mother Aisha says, "I could not make sense of what you did." "What could you not make sense of?" he says. "Umar came," she says. "The sword of justice," she says. "For him you had me open the door. My father came. Umar, you are close with him. My father came, you had me open the door. Ali came, the sword of Allah. You had me open the door," she says. "For Uthman you went and opened it yourself," she says. "What is the wisdom in this?" He says, "Aisha, he is a man of the Quran." "In one dawn prayer, while praying, he completes a whole reading of the Quran," he says.

"Even the angels in heaven feel shy before him," he says.

Never. Would the Prophet use such a word among his companions? These ignorant people, toward one another like this — one says he favours Umar, the other favours Ali, the other favours Uthman. Go on, a contradiction between them. Is this at all fitting for this hadith? Yes.

Now go on, say what you want.

Which? Al-Ma'idah. Surah Al-Ma'idah, sixty.

One hundred seventeen, one hundred eighteen. Yes.

Sixty-three.

Sixty-five.

This is a verse that has been interpreted wrongly.

"If only their religious leaders and scholars had forbidden them sinful speech and eating what is unlawful! How evil is what they did," it says. Now here, nobody can stop anybody from evil. But what does one do? One addresses them. One tells them about Allah.

The right one: "If only their religious leaders and scholars had told them not to say sinful words, and that eating the unlawful is a sin!" — it was at the start.

What does it say here? "If only their religious leaders and scholars had forbidden them sinful words and eating the unlawful!" Nobody can change anybody's destiny. Everyone will be called to account for the deeds he freely does in his own life. If one cannot understand this, in this way it puts another's guilt on you. Yes. Look how nicely we have explained it here anyway. "If only their religious leaders and scholars had told them not to say sinful words." This is Allah's command. If you say such things, they are sins. "And that eating the unlawful is a sin! How evil are the deeds they did," it says.

Yes.

Let's see, are there more questions?

There are no more questions.

Surah Al-Ma'idah, 60 64, 70, 71 "They thought there would be no trial, so they became blind and deaf," it says. "Then Allah accepted their repentance. Then many of them became blind and deaf. Allah sees what they do," it says. Now this is a (?). If we read it from a bit earlier, it is better understood. "We took a covenant from the Children of Israel too," it says. "And We sent them prophets. Whenever a prophet brought them divine rulings their selves did not desire, some they called liars, and some they killed," it says. Now here too, in your word, "they thought there would be no trial," it says. That is, they destroy the prophets Allah sent, they kill them. Some do not get involved — repented.

Some do not get involved. "They thought, so they became blind and deaf," it says. When they did not tell him, all of them became blind and deaf. "Then Allah accepted their repentance." Who are these? Those who followed them and later, realising they had wronged themselves, wronged their own selves, repent to Allah Almighty. And since they repented, Allah Almighty accepts their repentance. "Then many of them became blind and deaf." That is, when it says many of them were blind and deaf: their eyes veiled to the Truth and their ears deaf to the Word. Not that they were literally blind and deaf. Yes, they became blind and deaf.

That is, in the wrong they did, toward the hereafter, in that way they carried on and went. "Allah sees what they do," it says. Yes, on the second road, the road to hell, they continued (?) the road they went — He sees what they do. In fact He sees what all of them do.

Yes.

Twenty-seventh verse? One hundred fifty-one.

One hundred fifty-one. Eleven. Is it the twenty-seventh verse?

Is it the twenty-seventh verse? Is it the one hundred twenty-first verse? One hundred fifty-one. One hundred fifty-one. One hundred fifty-first verse. "Just as We sent a messenger from among you, reciting Our verses to you, purifying you from sins, teaching you the Book." Making known what you did not know — the rulings of lawful and unlawful. That is, here Allah Almighty: people were in darkness. We sent them books and prophets to light their way. So Allah Almighty sends people prophets and books like this. He lights their way for people. It supports the verse. Go on.

Look. When a prophet was sent from among you — from among you, not from your family. Not from the Turkish nation either. When it says from among you, it means people. From among people. Because those prophets come to their peoples. The Prophet comes to the worlds. He sends him from among us.

If it said from among you, He would have sent him only to his family. (?) He sends him to all around. He sends him from among people. Yes. What are you? We send a prophet according to that, He says. What are you? For example, the angels also have prophets. Four great prophets. Do you know which? Israfil, Michael, Gabriel, Azrael. Yes. Four great angels. They are the prophets of the angels. Yes.

Now you say a word in which it's as if a Muslim has gone — "we become the late," you say. That is, you should say "when we pass away." When we pass on to the hereafter. Yes.

No. Among them too some die, there are those who die. He creates new ones, there are ones He creates. There are ones He creates. Yes. They are not everlasting. Of course they die too.

Yes.

There's Surah Ar-Rum here. Page 406. Page 406, Surah Ar-Rum. Page 406. There, sir, their religion — those who split it up, is that the one you want? Verse 32, I suppose. Four hundred and what page was it? Page 406.

406. Page 30. That is a verse that has been interpreted wrongly. "My Messenger, turn your face to the religion as a hanif." First of all, what does hanif mean? Someone who never worshipped as they worshipped idols, who since childhood always knew the One Allah. Like Abraham (peace be upon him). Hanif. That is, someone who took nothing but Allah as his watchword. Now, more or less, I too am in the position of a hanif. Why am I in the position of a hanif? Because I know what I said myself at 3 or 4 years old. I used to say to myself, "Why didn't I become a prophet?" I'm a child, only 3 or 4 years old.

"Let (?) come and take my life," I used to say. "I fear no one but Allah," I used to say. That is, I'm still a child, a child.

So there is something in the character; as a child that seed is in you. Then it grows. And here: "My Messenger, turn your face to the religion as a hanif. Turn it to the nature upon which Allah created people," it says. Now, to what Allah created, as a hanif, set yourself straight toward the religion; He created people upon the religion of Islam, free in their will. Upon the nature of Islam. It has been interpreted wrongly here. "No one has the power to change what Allah created. This is the upright religion, but most people do not know." What does it say? "My Messenger, to what Allah created, as a hanif, set yourself straight toward the religion." What does this mean?

When He created us as spirits in the world of Lahut, in the form of spirits — spirit, self and soul one — "I am your Lord," to us. So He wants us to turn to our Lord, the one God. The one He mentions here, what Allah created, (?) He sets straight toward the religion. And there too: there is no god but Allah. Apart from Allah, those of the left, in order to take a lord for themselves, waited for the lord in their imagination. That is why those of the left — what a torment they are in, that is, they are in shirk. Those of the right are the ones who know Allah. And there is also the class of those brought near.

"And people were created upon the religion of Islam, free in their will." Upon the religion of Islam. What does this mean? Upon the religion of Islam He created everyone, in their own will, to know Allah. But they rebelled there afterwards. That is, they went over to being those of the left. They denied Allah. Today a person who says "I am a leftist" lives outside Islam. Notice it. You will notice it, I suppose.

Exposure, nakedness, every kind of ill is in them. In the one who says "I am a leftist." But among them, those who sometimes follow them and are used as tools are an exception. Or those who follow them unknowingly, ignorantly, are an exception.

What does it say? "No one has the power to change what Allah created." That is, He created man upon the nature of Islam, that is, to know Him. And no one, with someone else's power, with this or that, no one with anyone's power can change this nature. But because man is free in his own will, he can only raise the flag of rebellion against Allah. The flag of rebellion. "I don't recognise you," he says. Those are the ones who associate partners with Allah, the idolaters.

"This is the upright religion," it says. Do you know? "But most people do not know." Yes. Why do most not know? Because Satan sat down in front of them. While still in the world of Lahut, (?) while in the world of Lahut, he raised the flag of rebellion against Allah Almighty. "You are not my Lord," he said. And the reason for his denying Him there is this. Allah Almighty appeared to them just in human form. He appeared to people. That is why a person — now if I said to you, "I created you," would you believe me? Not easily. But if you had suddenly come into being, and so many people too, wouldn't you say, "How do we know you created us?" Right? And the other would say, "Well, yes, all right, if he was created — I was created here. I have no beginning." And another: if someone else had created us, wouldn't he destroy him and say, "I am your Lord"?

Say it. No such one appears either. There is no such one. In the verse too He says, "Had I willed, I would have made you prostrate by letting angels down from the sky." He left us free in our own will. He wanted us to know our Lord by our own will. That is the secret here. That is why they parted from there. They did not recognise Him. They waited for the lord in their imagination, and when they came into the world they live the same state. Either they worship idols or they associate partners with Allah. They call Mary His wife, Jesus His son, Ezra His son.

It is impossible for Allah, He says, to have wife and children.

Yes.

Can Allah Almighty have a son or anything? Can Allah have a son or anything? Are they unbelievers? These are unbelievers.

They say (?) about Allah — unbelievers. They don't worship him. They attribute it to Allah. The polytheists are those who worship idols made with their own hands. And who sacrifice animals for them. For example, I said Israel, Israel — Christians, Christians are unbelievers. They don't go sacrificing animals and such. Yes. Only the polytheists do. That is why Allah Almighty says you may marry from the People of the Book. The People of the Book are unbelievers; the polytheists are not People of the Book. They recognise no book, no Allah, no prophet. Do not marry them, He says. Now, He says, rather than their most beautiful girl, the worst slave is more beautiful. That is, He doesn't say worst but says a slave you dislike is more beautiful than her. Is better, He says.

In this case Allah Almighty does not accept the polytheists as People of the Book. But the People of the Book may attribute to their prophets the title "son of Allah". They associate partners with Him. It is shirk, but they still bring the prophet near. Jesus, whom Allah created by His miracle, and Mary and so on — they see her as His wife and so on. In this case they do not make Allah an idol and worship Him. Yes. Now here, the part we really mean to say is this. Allah Almighty says, you shall not marry polytheists. Note, (?) says the same. It reads "polytheist". Do not marry polytheists. Now in the verse, in the verse that comes after, you may marry from the People of the Book, it says. These poor people who do not know who a polytheist is and who the People of the Book are say there is abrogation in the Quran.

That is, abrogation ascribes attributes to Allah. This word too ascribes attributes to Allah. It would mean Allah did not know and changed His word in the end, and they fall into shirk. Do you understand? They go into unbelief. That is why there is no abrogation in the Quran. They need to understand the words well. The words. But you could ask a question like this: must one never marry polytheists? If, He says, a woman — a polytheist woman becomes Muslim, you may marry her, He says. And this time, when giving your daughter to a polytheist man, if the man becomes Muslim, you may marry then too. the situation we end our session here.

Let's see, is there any? Let's look here too. Sorry?

Guest Taha says. There's one question. The trusted guest. "Peace be upon you, sir. Some people tell a hadith like this."

We covered it. There's nothing else here. He asks the same question. Well, stay well. May Allah keep you. For the sake of Allah Almighty. Al-Fatiha.

Amin.