Talk of 22 July 2025

What is this saying?

Microphone monitoring.

Microphone monitoring.

Sorry?

Yes. Give it to me.

There. One minute. There.

This has frozen here. There.

Here Ta-Ha, Surah verse 93 — did you skip it?

How's that?

A verse that has been interpreted wrongly.

We explained this one, I think, didn't we? Last week. Yes.

Surah Ta-Ha?

This must have just come in. We explained this last week, I think. Of course. Because after that the guest says, "Hodja" — I also explained the awwabin prayer, because, you know? Yes. There are no questions on our board here. If anyone has a question, let them ask. All of these have been explained already. Um. Oh, guest Mert says.

Let's refresh this and see. Will anything come?

No.

There's nothing else.

Which one are you asking about? One minute. One minute. Surah Al-Baqarah, 26. verse. Let's see, Surah Al-Baqarah, 26. This is a verse that has been interpreted wrongly.

let me read you the right one. Which, you — what are you asking? didn't you ask me about verse 26, Surah Al-Baqarah 26? page — Surah Al-Baqarah, page 26 Sorry? fifteen, seventeen, fourteen twenty, twenty-five, twenty-six one hundred eighty, one hundred eighty Now, "the will of the dying person — if anyone changes the will after hearing it and its being accepted, the sin is on those who change it. Surely Allah hears and knows." This is very clear. What about it shall we say? "Hodja, I wanted to arrange a third for someone, but I'll ask that. Hodja, I wanted to arrange a third, but I'm not doing it (?)."

Now, do you understand that part well? Look what it says. After hearing the will of the dying person — what do you call a will? Whether you leave it to Ahmet or Mehmet is no concern of theirs. This concerns you. Look what it says. "If anyone changes the will after hearing and accepting the will of the dying person, the sin is on the one who changes it," it says. Now look, one minute. You have property, and you also have children. You didn't give it to them. You got angry. You donated it to a foundation. Now here they will warn you.

Whoever you will be mentioned to, they will warn you. Look, these children have needs. Give them something too. If, for example, they can make a claim on you, you donate bit by bit. After donating bit by bit, you say, write down your will. All right, this much, you say. You have your will written down. From then on, any shortfall in that will belongs to that person. That will — how many people? Two people, two men. If there are not two men but one man, two women will be witnesses. Because if one of the women forgets, the other will remind her. In this case you have your will written down. If these people change this will, it says, yours — if they change the will you made, the sin, it says, is on those who change that will.

From then on, the sin you committed is separate, or the reward is separate. If they change the will, the sin and the reward are separate. If they change your will, if they turn it to themselves, saying "he said so and so."

Of course. They have it left to themselves. "He donated this place to us too," they say. Do you understand?

But to make them bear witness, they perform the prayer. After the prayer, testimonies — they have them testify. If each person is dying somewhere else, not in his own homeland.

In fact, the relatives of the person making the will have gathered around him. He makes the will among his relatives.

In fact, in a verse they say this too. You must never look at just one verse. You must gather the verses. "To them too, to those listening, to the relatives, leave something small to win their hearts," it says.

Yes.

Does anyone else have a question?

Page 253.

Page 253.

Yes. Surah Ar-Ra'd.

37: "And thus We sent it down as an Arabic judgement, as a word of wisdom." This is said about the Quran. Of course. If we take it from a bit earlier: "Those to whom We gave the Book, those to whom We gave the Book rejoice at the Quran sent down to you," it says. Because they turn out to be kin, you see — because the same words are in the Quran too. Because they come out in the Quran, those who hear the same words prostrate to it. Sir, they rejoice at the Quran. "But among the factions that unite against you there are also those who deny part of it. Say: I have only been commanded to serve Allah and not to associate anything with Him.

I only, I — to Him alone," it says. "I call only to Him, and the return is to Him alone," it says. Now what Allah Almighty asks of you, or of us, as Islam, is not to associate partners with Allah; the greatest sin is associating partners. As long as you do not associate partners, once you know Allah Almighty as One, as long as you continue the worship of prayer, upon the straight path, straight you go. "And thus We sent it down as an Arabic judgement, a word of wisdom," it says — the Holy Quran. Sir, so that it is better understood, We sent down the Quran in Arabic. Because the origin of all languages is Arabic, and Arabic, this language of Quraysh, is a very rich language. "If, after knowing this knowledge that has come to you, those who follow their whims, follow their desires, turn away from this knowledge," it says.

Their desires — desires means those who are carried away by pride and arrogance and turn away from the Quran; that is, if those who simply turn away follow their desires, it says. "They have neither a protector nor a helper," it says. That is, neither a protector to stand up for him, nor, sir, it says, do they have helpers, it says. Now what is this? On the Day of Judgement, from the person Allah Almighty withdraws His mercy from, no person will intercede. The prophets included. Because Allah Almighty has no partner, no adviser at His side, so that He would do something with him, consult an adviser.

The words that come from His mouth are His command. His command is not turned back. What does it say? If he went to the hereafter denying Allah, he is in hell forever. And the moment He withdraws His mercy from those in hell forever, neither a prophet nor people who would intercede intercede for that person. And there, at that time, they are without anyone and alone. So he has no protector either. That is, he has no one to save him, defend him.

Yes. The first verse of Surah An-Nisa, after it, yes 76, 74, 74 76 — what does the first verse say here? Yâ eyyühe'n- nâs. "O people, who created you from a single self" — this is a very deep realm. That is, it's not a realm where people (?) alone here. That is why here I'll tell you briefly. Briefly. "Who created you from a self, and created from it its mate, and from the two many men and women — beware of your Lord." Now it speaks of Adam and Eve. He creates from a single self. Yes. But this Adam and Eve were created before.

After putting him into the garment of the body, with a second creation He also creates his wife. Then the one created earlier, being created from a single self, and outwardly too, being created from Adam, from a single self. This is not about a single self; it goes much deeper. Don't poke into that. All right? Yes.

"And here too, beware of Allah, in whose name you ask things of one another, and of disregarding the rights of kinship. Surely Allah is watching over you."

All people, the whole universe, are always under His sight. The whole universe. Not just one person. (?), the heavens too. Now when the Prophet was ascending in the Mi'raj, he says a word. "Stop, O Muhammad, your Lord is performing salat," it says. "Performing salat, praying — my Lord," he says, "has no need to pray. What is this?" In the Mi'raj, while speaking with Allah Almighty, Allah Almighty says, "O Muhammad, you have not told Me what you heard." "You know me better than I know myself, my Lord. You know better what is in my heart," he says, and then He says, "I have no need to pray. I am on duty every moment," He says.

"At no moment does sleep or drowsiness overtake Me." On duty every moment means: all the people, animals, creatures, angels, whatever there is in the universe He created, along with beings we do not know — at the same moment, with them together. Where? He has created it so that all of them are before Him. Or there is such a memory that, for example, you buy a phone, a chip. Say you want a hundred thousand, or a million on it. On another you want a billion. On another, in my view, you want a whole city, for example.

If you can put this onto a tiny chip, think of the memory of Allah Almighty.

Think of Him with these creations of His at every moment. These don't fit in our minds. These now belong to Allah alone. Yes. Has a question come in?

Let's see.

"You skipped verse 93 of Surah An-Nahl," it says. Who wrote this? Guest Taha wrote it. Well, if we skipped it, Taha, we'll open the Surah (?).

This one? Not this one.

Let me have a look, let me look, is there?

There is. It has come.

There's this part. Yes. They must mean this Surah An-Nahl. But actually I said this. Look, here. "You mentioned this part," he says.

Yes. Surah An-Nahl, verse 93. Which page? Have a look. Surah An-Nahl 93. Let's look from here.

Sir, on page 311 — 333, 311 Yes, Surah Ta-Ha 93. Verse 109, Al-Anbiya, Al-Anbiya Surah Ta-Ha 93 93. Verse: "That you did not follow me — did you rebel against my command?" it says here. If we take it from one verse earlier: "Say, O Aaron, when you saw them going astray, what stopped you?" says Moses. Here Moses, after forty days in intimate prayer with Allah Almighty, when he comes back he sees that — of course in the language of the Torah — the Samiri had made a bewitched calf, lowing in the wind. "This is your Lord," he says. Moses — "Moses," he says, "went wrong, went off somewhere," he says.

When he says "This is your Lord," to Aaron — and Aaron is Moses' brother. Allah Almighty had given him to him as a helper too. According to one narration, Moses grabs his brother by the beard. "Did you order them to do this?" he says. "O son of my mother," he says, "stop." Why doesn't he say "son of my father" but "son of my mother"? There is a wisdom here. For example, (?) they say "son of such-and-such's wife", "daughter". Yes.

Because that is also the correct way.

"I couldn't make them understand," he says. "They almost (?) me too here," he says, and then he says to the Samiri, "Who ordered you to do this?" "Well," he says, "he taught me," he says — Satan. He taught him this. "Sir, I collected the gold and made this," he says. He drives him out of there. He drives him out. And after a good deal of hardship, whether he dies or perishes, Allah knows. Sir, why — whether he dies or perishes, Allah knows how he went. We cannot know. But whether he turned back or not is within our Lord's knowledge. That is why people say: "That you did not follow me — did you rebel against my command?" His saying "you did not follow me": Moses conveyed his commands to Aaron and wanted him to govern his people in line with those commands; when the Samiri made his people worship idols, that is why he says "why did you not follow me", that is, he means "did you go against my command, did you turn too?" And thereupon, what does Aaron say afterwards?

"O son of my mother," says Aaron, "look," he said, "do not pull my hair and beard. I feared you would say, 'You caused division among the Children of Israel and did not keep my word.'"

Moses said, "What is your problem, O Samiri?" And he says, "I saw what they did not see" — Satan's. And he commands him. This is 93, the verse. Now there is one. Now we come to it here. Guest Mert says, "Hodja" — member guest. "Peace be upon you, sir. If, during the prayer, we recite an extra surah or supplication — for example, the obligatory part of the noon prayer — if, while sitting after two rak'ahs, where we should not recite it, we recite the Salli-Barik, or if in the third rak'ah, while standing, where we should not recite it, after the Fatiha, if we recite a surah after the Fatiha, do we need to make the prostration of forgetfulness?" For you to make the prostration of forgetfulness, you must have forgotten the prayer.

You must not know how many rak'ahs you prayed. The prostration of forgetfulness is not needed. In the second rak'ah, the third rak'ah, you recited an additional surah. You may recite it. Indeed, you have not gone against a verse. You forgot and recited extra. Here you have not violated the obligatory part. You have made a supplication in addition. There is no harm in it. And since this is forgetfulness — there is no call for the prostration of forgetfulness either. when you come to your senses, wherever you were, you stop there. You say Allahu Ekber. You go to prostration or you go to bowing. Sir, as long as you don't leave something missing in the prayers.

For example, you'll say, in a four-rak'ah prayer, did I pray three or four? I forgot here. In a four-rak'ah prayer, you prayed the fourth rak'ah too, that is, you prayed four full rak'ahs, but did I pray five, did I pray three — you don't know that either; and even if you prayed four, where you fell into doubt, you will make the prostration of forgetfulness.

If Satan keeps deceiving you, keeps making you forget like this, in a hadith the Prophet (peace be upon him) says: if such a mistake keeps happening, whatever your mind judges, he says, pray that. Don't make the prostration of forgetfulness. Say "I prayed four rak'ahs" — I prayed four rak'ahs. Fine; even if you prayed three rak'ahs, Allah accepts your prayer. How does He accept it? Is there anything for this? Are there verses or such? There is — the Messenger of Allah does not speak idly. Deeds, he says, depend on intention. I should say (?). If I'm mistaken, I forget like this. I didn't pray four rak'ahs short, did I?

"Four rak'ahs are complete," he says. "I prayed four rak'ahs." Whereas he prayed three rak'ahs. Or he prayed five rak'ahs. When he makes the prostration of forgetfulness, the Prophet says, it is Satan's lesson in deceiving you, he says. "Pray as it comes to your mind," he says. "Don't make the prostration of forgetfulness." Look how beautiful. Deeds depend on intention.

Now, a man went to the bathhouse, being in a state of major impurity. He washed. His friend is waiting for him outside.

"Did you wash?" he says. "Did you wash?" "It didn't work. You couldn't wash." "(?) It didn't come off," he says. "Good grief," he says. He goes again. He washes well. And he makes the full ablution. He comes out. "Did you wash? Did you wash?" he says this time. "No," he says. What does he say? "(?) It didn't come off," he says. So the man goes inside. He says it again. He makes his ablution nicely.

After washing he makes the full ablution and comes out. "Did you wash?" "I washed." "It didn't work again," he says. "How did it not work?" This time he says "every part of me" — you did every part knowingly. "Well, now it worked," he says. He was satisfied. All right. So deeds depend on intention. Yes. Do you understand? There's another question. All right. Let's look at the question.

"Hodja, someone says that a person who enters hell, even if he is a Muslim, never gets out of there again." Don't look at them. You look at the verses.

I'll explain it to you. "There is no verse at all saying sinful Muslims will come out of hell and enter Paradise," he says. He speaks by his own reasoning. By his own reasoning. People — muddying the religion, muddying people's heads, leading them astray even from what they know, and at the least, enmity to the religion, muddying each other's heads — some ignorant people among us speak like this. "One of the verses he showed me as proof is Surah Al-Mu'minun, 103: 'Those whose scales are light — they have ruined themselves.' Because they are in hell forever. How should we answer the people who follow this hodja?" Mashallah, good.

Dear guest, look now at the sentences I've been explaining to you from the beginning. "Whoever enters hell, even if he is a Muslim, never gets out of there again," he says. This man is deviant. Why deviant? I'll tell you that too. When a person says the testimony of faith, Eşhedü en lâ ilâhe illallah ve eşhedü enne Muhammeden abdühû ve resûlühû, and goes to the hereafter like that, that is, goes as Muslim — even if he did not pray, did not fast, even, I'll tell you, if he ate the unlawful, if he did not go on hajj — his scale has stayed light. I'll tell you that too. His scale staying light. This one enters hell.

In (?) sense there is a word like this.

The fire of hell calls out to Allah Almighty like this: "The light of faith of this servant of Yours is putting out my fire.

Take him away from me." How beautiful. Surah Al Imran, verse 131 says: "Do not go toward the fire prepared for the unbelievers." There you are. For the unbelievers. Sir, I have brought a witness for myself. I went as a Muslim, didn't I? There is the light of faith before me. Well, I'm being punished. Now let's come to the hodja's verse one hundred three.

It's astonishing, brother.

The light scale, the one that comes out light, is this.

If the hodja doesn't know, let him learn.

Not one world, even if this man were sinful by two worlds' worth, the moment he says the testimony of faith, his scale is above that of the sinners. He is not in hell forever. If we compare this with the laws of a state, in Allah Almighty's (?) ruling, retaliation for retaliation — that is, if you killed this one, you will be killed too. That is the punishment. Now, you did not kill the man. What did you do? You beat him. You will be beaten too, but you are punished. Separately. The one who was beaten is gone anyway (?). The one who beat is punished. However long his sentence is, he serves it in prison, in jail, and comes out and goes.

But if he did not say the testimony of faith, he has no scale. Even if it were the weight of a million worlds, his reward — look, even a million worlds' reward — in the verse it says all the good things they did have gone to waste. Whose? The one who goes without saying the testimony of faith. The one who said the testimony of faith and went, went in debt. In debt. There is going in debt. And there is denying and going. So the one who denies and goes is in hell forever. And the one who goes in debt — that hodja's (?) given by his own reasoning, people who mislead people — a novice doctor costs a life, they say.

Hodjas like this cost the faith. Yes. If you put your finger where you don't know, they'll put a finger on your heart too. Yes.

"Those whose scales are light" — he doesn't even know what the scale is. Then he says: rewards and sins. Rewards and sins are for Muslims; for unbelievers there are no rewards and sins. There is this: "all the good things they did have gone to waste." I'm not saying it, Allah says it, our Lord says it. But if one in hell forever is somewhat above — there are seven levels of hell, in seven levels there is Paradise, the eighth is Maqam Mahmud. That (?), for example, in the lowest layer are the hypocrites. Criminals according to that. Layer by layer, according to their sins, in that fire of hell or in the torment of hell they will stay.

Now the sinners are one thing, and those who go to hell with the testimony of faith and go in debt are another.

If you put the one who enters hell in debt in place of the sinner, if you treat this as the same — for example, I'll give an example now. They say there is abrogation in the Holy Quran.

In which verse is there abrogation?

Show me one verse and I'll surrender to you with my life. If you don't understand the meaning of the verse, you say there is abrogation in the Quran. Whereas Allah Almighty, in the verse, says, do not marry unbelievers. Then, when it says marry from the People of the Book, they say this abrogated that verse. A person who does not know who a polytheist is, who an unbeliever is, gives fatwas in Islam within a circle of ignorance.

The hodja is like that too. If he treats the sinner and the debtor as the same — a person unaware of the place where the sinner stays forever and of the debtor entering there and coming out.

Yes.

Is there anything else? A question. Go on, ask.

Page 63, Al Imran 110 A wrongly

interpreted verse. Surah Al Imran.

Let's read the right one.

"You are the best community that has emerged for the good of people." Now here the wrongly interpreted one says this. "You are the best community brought forth for the good of people." As if others brought us forth. You are a community brought forth as a community. What does it say? "You are the best community brought forth for their good." Who but Allah creates us? Let's say Allah Almighty created us. He set us apart from people, by choosing — you know how it says "Allah chose you", He brought you there. Yet every person within himself has had his own destiny written by his own wish and will. Allah Almighty did not single out any of His creations from another.

People separated by their own wishes. Unbelievers, polytheists, sir, Muslims — and they too in degrees. So: "You are the best community that has emerged for the good of people." That is, more devoted in heart to Allah Almighty and honoured with Islam.

"You enjoin good, forbid evil and believe in Allah," it says.

Among Muslims there is mercy, there is conscience. Those people of faith who are Muslim regard the people who are Muslim as brothers. And Allah Almighty says a believer at one end of the universe and a believer at the other end are brothers. Brothers. In this case our forefathers also say: a brother throws a brother, but holds him at the cliff's edge, holds him at the precipice. So there is conscience in him. The non-Muslims are very harsh among themselves, it says. And they take revenge on one another. They are in such pride and arrogance. "You believe in Allah. Had the People of the Book believed too, it would surely have been much better for them." There's no faith among the People of the Book for them to believe in Him that way.

The People of the Book have fixed their eyes on the rubbish heap of the world. Yellow gold, sir, shining gold, golden ears of grain, sir, the pretty look of the world has pulled them into this swamp. He thinks of nothing but his own self. It's not that — "among them there are those who believe. But most of them have gone astray." And of course not all of them. Those among them who believe are excepted; Muslims are our brothers. Yes.

Fussilat

477 which verse, 33, all right Fussilat, on 479: "Who is better in speech than one who calls people to Allah, (?) and says 'I am of the Muslims'?" it says. What is in this? Why did Allah Almighty create us? So that we know His Being. Why did Allah Almighty send prophets? So that, with good manner, they call people to Allah. Among you, who is sweeter in speech than the one who says "I am Muslim, I have believed," and calls to Allah, who makes Allah loved, who tells of Allah? Who is better in speech, it says. Both sweet in speech and fair in speech. "If only there were people among you who tell of Allah," it says in another verse too.

Yes. So because Allah Almighty created people fallible, so that they show them the way, fine people among us who believe in Allah want to direct His servants, Allah's servants, to Allah by enjoining the good. Nobody can change anybody's destiny, but he enjoins the good on them. He tells the truth. That we will be called to account at the Supreme Court; that with the selfish feelings we have here we become sinners; that if we fulfil Allah's commands we build up our hereafter; that in this world people are each in a guesthouse; that at the end of our life, after proving ourselves in the world and departing, we cannot slip away in any way before Allah — in this situation, he must tell people this.

now, when I tell you this, the Diyanet always comes to my mind. Why does the Diyanet not tell these people? Why doesn't it tell them? What would the Diyanet say like this? "O people, you have strayed from the path of truth." Say it, come on, say it, why are you afraid? Why do you hold back? "You have strayed from Allah's path. Though we cannot change your destinies, because you go about like this in the land of Islam, within Islam, we become sinners too. The reason we become sinners is that we do not warn you." That's right. You must warn against sin. "If we warn you — tomorrow, when we are called to account before Allah, as with the people of the Sabbath, the people of the Sabbath: their (?) told part of the Children of Israel there the truth, but because these Children of Israel did not listen, the (?) built a wall between themselves and them.

When Allah Almighty turned them into the shape of apes, because their (?) had warned them constantly, Allah Almighty set them free. He saved them. So that we too are not destroyed among you, together with you, people who have given their hearts to Allah, people who will say, 'Tomorrow, going to the hereafter, how will I give account before Allah Almighty?'

There, 'alas' is worth nothing, and there is no going back again. In this case it is not that we condemn you; so that we save you from the torment, we tell you what is good for us, counting it as what we say for our own good. Otherwise, let everyone live as they wish. Since nobody can change anybody's destiny, we have no authority over people" — people who will say this and invite them to the truth.

None.

Have you ever heard, gentlemen, anyone inviting to the Truth? I haven't heard it, I don't know. Have you heard it? Have you heard them inviting to Allah? Is there any conveying to such people in this way? A time will come, he says, when scholars will give fatwas the way people want, he says. This is that time.

You recite the Quran. Come on, it's of no use, recite as much as you like. Whom are you making recite? Muslims recite anyway.

Can you say it? "You've uncovered yourselves, spilled out, in nakedness, like slaves, sir — you've gone beyond slavery and, even more, in rags, stark naked among people you walk around. Isn't this shameful for you? Although Allah created us honoured, your walking around like this, drawing people to yourselves like this, sir, some people being wronged — and although, in view of people being created honoured, Allah Almighty has told you how to dress, how to dress so that you are not hurt — tomorrow, how will you answer before your Lord who created you?" Why don't you say it? You can't say it.

He doesn't have that courage.

Yes.

Do you have it? Well, as for me, before the verses, let him imprison me if he wants, let him do whatever he wants. I am explaining Allah's word.

In a Muslim country, I'm not telling anything outside Islam, am I?

Who would (?) me for these words of mine? People who have followed their own selfish desires and turned their backs on Islam. You say, "Have a good trip." What do you say?

"Even if you are left alone in the world, even if everyone turns their back on you, say: earth and heavens, earth and heavens — Allah, Lord of the Great Throne, is enough for me," he said. Allah is enough for me.

We've gone bad, we're lost.

The calamities He sent to Egypt among the miracles He gave Moses are coming upon us. Droughts are starting. Heat is starting. Fires are starting. Earthquakes are starting. Are we going to take no example from any of these?

Allah won't stand before you and say, "Look, you're doing this, so I'm giving you this," will He?

We need to take a little example from these events. We need to learn a lesson. Yes.

Let me look at the question.

This Çağlasan, member. "Sir, peace be upon you. After praying the evening prayer and doing the tasbihat, if something comes in between and we talk, can we pray the four rak'ahs of the awwabin prayer afterwards? Or can we not pray it because we talked?" "I kiss your hands." If you have started the awwabin, you must continue. There is no event that can't befall a person. Well, now your child falls into a fire. Or is about to put his hand into a fire. Or the food is boiling over on the stove. Anything. An emergency has happened. You will give a reply that is not really a reply. But don't abandon it. Come back again. As far as possible you will pray without talking.

Yes. Emergencies excepted.

Çağlasan, "Sir, Surah Al-A'raf 46 — could this verse point to it?" What does this point to? What isn't it telling? He's asking about verse 40 in Surah Al-A'raf. What?

He's asking about verse 40 in Surah Al-A'raf. Where is he asking 46 from 40? Also, in Surah Al-A'raf, 40: "verses about entering Paradise later," he says. Yes. "Could Surah Al-A'raf verse 46 point to it?" he says. Surah Al-A'raf, page 170, (?).

Surah Yunus 170. It didn't open again — Surah Al-A'raf here.

Surah Al-A'raf. Ah, that thing. Verse forty. "Those who denied Our verses and wanted to be arrogant toward them — those — the gates of heaven will not be opened for them, and they, until the camel, the camel through the eye of the needle passes, will not enter Paradise. Thus We punish the criminals." These are for the unbelievers. For the unbelievers, this. It says so already: "Those who denied Our verses and wanted to be arrogant toward them." Didn't we say so? We said those who go to the hereafter without saying the testimony of faith are in hell forever. Those who said the testimony of faith but are guilty are punished.

Sir, and in 46: between the two sides, the people of Paradise and the people of hell, a veil, and on the A'raf there are men who know everyone by their marks; these, though they have not yet entered Paradise, hoping to enter, call out to the people of Paradise, "Peace." This is a separate thing. So, the words we said. Anything else?

Surah Al-Baqarah. Page 12, Surah Al-Baqarah.

A verse that has been interpreted wrongly. Where do you find these? a disputed subject, let's see we're reading the wrong one, we're reading the wrong one "We gave Moses the Book," it says. Then He gave the Torah. After that "We sent prophets one after another," it says. He sends them, because between the prophets there were never more than 100 years. Every 40 years, every fifty years, every thirty years — in one narration He sent 124,000 prophets.

Only between Jesus and the Prophet there are four hundred years. Four hundred years passed, four hundred and some years. That's when they feared, "Is the world going to end?"

"After that We sent prophets one after another. We gave Jesus son of Mary the miracles and supported him with the Holy Spirit, Gabriel," it says. Now we say this is not Gabriel. The Holy Spirit, Ruhu'l-Kudüs, is Allah Almighty Himself. Open Surah An-Nahl, verse 102, and read it. Surah An-Nahl. "Them," it says.

"So that they become Muslim and find the right path, the Holy Spirit, your Lord who is the Holy Spirit, your Lord who is the Holy Spirit, sent down the Quran upon your heart," it says. If the Holy Spirit is Allah, if Ruhu'l-Kudüs is Allah, if not an angel but the spirit goes to Mary, if He conveys His spirit — look, there He conveyed His spirit. If you don't know what the spirit is, if you put Gabriel in place of the spirit, you go much further astray. Yes. I have evidence for these in my hands, like this: in many places, in ten places, it says, where it should say Allah — there, where it should say Gabriel, it said Allah — He sends Gabriel. Gabriel — look what it says.

"We supported him with Ruhu'l-Kudüs, that is, Gabriel." Gabriel is an angel, one of the four great angels. It's impossible for angels to go to women; besides, they are sexless, they are sexless. In this case, the reason they don't go to women: Allah Almighty does not send them to women, so that it does not cross people's minds whether he has contact with women. That is why they are both sexless and do not go to women. If you don't know what this Gabriel is — if Allah Almighty sent down the Holy Quran on the 27th night of Ramadan at Sidrat al-Muntaha, in the place called Qadr, and from there Allah Almighty, by revelation from the Quran, makes known a surah to the Prophet's heart, then Gabriel, (?) — from the place called Qadr at Sidrat al-Muntaha, having him fetch the surah He made known to the Prophet's heart and recite it to him — is that Allah?

It's astonishing. I mean, people who have done doctorates, so unable to reconcile this — how can they say this? How can they put Gabriel in place of Allah? How can they confuse him with Ruhu'l-Kudüs? Is this the basis of the Quran? This is the basis of Zionism. By that, it's right. By Zionism, it's right. Not by the basis of the Quran. Yes. If I am mistaken, please, for Allah's sake, invite me to the path of Allah. If you are mistaken, I invite you to the path of Allah. Please think. Think. Think well.

Let's not be mindless followers.

Let's always be researchers.

Yes.

I'm tired.

What have they written?

"May Allah be pleased with you, sir. May our Lord protect us from the evils of these word-juggling hodjas, inshallah. According to verse 53 of Surah Az-Zumar, too, I understand that it is not possible for our Lord to keep sinful Muslims in hell forever without forgiving them." In the verse He says this: "Say: O My servants who have transgressed against their own selves, do not despair of Allah's mercy, for Allah forgives all sins. Surely He is the Most Forgiving, the Most Merciful." Mashallah. Look how beautiful. However great the sin. Only unbelievers would despair of Allah's mercy. Unbelievers.

Without despairing of Allah, with the testimony of faith, however sinful you go, go — neither will the fire of hell touch you nor will you see torment there, but you will go into prison. You will serve your sentence. Then, however long your sentence is, you come out.

The unbeliever will say to you, when you enter hell, "Why did they put you here? Weren't you a Muslim?" he will say. Who will say this? The one who is an unbeliever forever will say it. And he will say, "When I was in the world, I lived my life perhaps more basely than you. I lived worse. I went against my Lord," he will say. Allah Almighty, hearing these conversations, when that person says, "This punishment is too little for me," will say, "O My servant, your faith has been perfected, come out of there." If the unbeliever's faith were perfected too, Allah would not leave him there.

As they burn there, they will feel resentment toward Allah. As they resent, their torment there will continue.

They will stay there forever.

For the sake of Allah Almighty, Al-Fatiha.

Amin.