Talk of 30 August 2025

Hello everyone. Today I will show you a video.

Be in Allah's keeping.

A guest says: Hodja, is taking a child as an adopted child and raising it in accordance with Islam, or what is the proper way, he asks. You can take a child as an adopted child and raise it; you can raise the child well, in accordance with Islam, you can bring it up; this exists in our language too. "Your adopted children", Allah Almighty says. They are called by their fathers' names, He says. Your adopted children. This verse means that we can take children as adopted children and raise them. That is what it means.

Again the guest asks another question.

They say it is not proper for a woman to travel alone beyond a certain distance. With her husband's consent, together with her children, may a woman travel alone? The old bus operators know this very well. When a woman set out on a journey as a passenger, if no woman came beside her, they would not seat a man beside her.

Either you buy a double seat and send her, when you have to, or if there is a woman, you send her beside that woman. When you say a certain distance, that woman will have needs on the way. With her there must definitely be her father, her paternal uncle, her maternal uncle, her sons, her husband's sons, that is, someone she could never marry. But in case of necessity — now in our time, for women, women's toilets, women's ablution rooms, women's prayer rooms exist at every place where buses stop. In this case the bus companies, the bus owner himself or the driver, in such cases, for the woman, or her companions, if she has a female companion, or otherwise, there will certainly be someone to show her the way, to show her the way to the toilets.

There she can take care of her needs. But the most proper is for her to travel with her husband or with someone she could never marry.

Guest, unless it is necessary, she should not set out on that road. The woman should not set out on the road. But today the roads are very short. For example, today Istanbul to Ankara is 500 kilometres, 430 kilometres; in 5 hours, 6 hours a woman or a person goes, and can go without eating, without, let me say, relieving herself. In the times when the old people would travel on the road for a long time, such matters had an effect. In the old days, on foot from Istanbul to Ankara, a 500-kilometre road, if you go 5 kilometres an hour, if you walk 10 hours a day, that makes 50 kilometres. In 10 days it makes 500 kilometres; you only get there in 10 days.

Now you get there in 5 hours. I mean, there is a kind of hadith. "Tayy al-makan", it says. The Last Day will not come until outward "tayy al-makan" happens. We are already doing outward "tayy al-makan". Today, for example, let's say the noon prayer in Istanbul is at one. An example. I'm not saying it to the minute. I'm saying it roughly. At that time a plane takes off. You have to pray the noon prayer in Istanbul. The plane took off at ten past one or at a quarter past one. You go, and two hours later you pray your prayer in Medina or in Jeddah. There's a place. There you pray your noon prayer.

If at the afternoon prayer you have a plane and come back here, you pray that afternoon prayer in Istanbul too. Or you pray it in Turkey.

Some of these things make some difficulties easier. For example, a town you used to reach on foot with these difficulties, you now go to and come back from with today's conveniences. In this case too, if the woman must make a journey of 5 or 6 hours, of course, that's what I'm saying. It doesn't mean she will necessarily go like this without her husband. As far as possible; if, for example, there was a death, she has someone sick, she has to go urgently. Her husband (?) is not in a position to help her. For example, at his work, at his duty. And she has to go urgently. In these situations she can go.

Yes.

If you have other questions, I will answer your questions.

Yes.

Let's see if there are questions.

If you have no questions, our whole aim anyway is the wrongly explained verses — why and how they were explained wrongly, yes, whether it was deliberate or not, and how their correct versions are according to the basis of the Quran; that is what we are working on anyway, and in the meantime you ask whatever question you want. And we answer your questions with verses. Yes. Here, sir, there are some questions. Let's open it.

Wherever comes up in front of us, let's start from there. Yes.

Allah We opened the book, and verse 14 of Surah Al Imran came up. Surah Al Imran, verse 14. The verse: Fondness for desires of the nafs, especially for women, sons, heaped-up hoards of gold and silver, free-roaming horses, milch animals and crops, has been made attractive to man, it says. Has been made attractive.

We will find the wrong part all together. First I will ask you. I will wait for you to write. Then I will explain to you the wrong part, why it is wrong.

I'm reading again. Listen carefully. Fondness for desires of the nafs, especially for women, sons, heaped-up hoards of gold and silver, free-roaming horses, milch animals and crops, has been made attractive to people. That's what it says in the Quran. These are the passing benefits of the worldly life. Yet the beautiful place to arrive at is with Allah. Hodja, now where is the wrong part here?

Who will say it?

Because the internet is a bit slow, there can be delays. I'll wait a bit.

Yes.

Yes. Mustafa Hacı Alioğlu, verse 93 of Surah Al-Anbiya, he wants that verse explained, I think. Now we've started this question. Let's explain this one, then we'll answer your question, God willing. Now the wrong part here is this.

It says "has been made attractive to people". If Allah Almighty made this attractive to people, what is my sin? With such a program He made me attracted to the world, to sons, to wrapped gold, to golden ears of grain, to shining gold coins. And I carried out His command. Well, in this case this is the wrong part. They attribute this to Allah Almighty. That's how the text is. I'm not the one writing it. I don't know what you say. Am I misunderstanding? Let's read it again, look. What does it say? Fondness for desires of the nafs, especially for women, sons, heaped-up hoards of gold and silver, free-roaming horses, milch animals and crops, has been made attractive to people, it says.

Yes, made attractive. Allah is the Creator. Well, whatever He did — if it was made attractive, I too married because I was attracted. I was fond of them. These are the passing benefit of the worldly life. Now this corrects the matter. Yet the beautiful place to arrive at is with Allah. Now how did we do that part? If you say "Hodja, how would you do this part", look, now I'm reading the correct version. Toward desires of the nafs, especially women, sons, heaped-up hoards of gold and silver, free-roaming horses, milch animals and crops, people are attracted and fond. Who are these? People are attracted to and fond of these.

These are the passing benefits of the worldly life. Yet the beautiful home to arrive at is with Allah. Now yes, in this case, what have we written here?

In this verse the wrongly explained part is this: fondness for desires of the nafs, especially for women, sons, anyway, milch animals and crops, has been made attractive to people. The correct version: toward desires of the nafs, especially women, sons, heaped-up hoards of gold and silver, and free-roaming horses, milch animals and crops, people are attracted and fond. In the wrongly explained version, if our Lord's command — if this is our Lord's command, why should people fall into sin? By carrying out our Lord's command they would have earned reward. But the meaning of the verse is not like that.

Man's nafs, inclining toward these, saw them as adorned. Toward desires of the nafs, especially women, sons, heaped-up hoards of gold and silver, free-roaming horses, milch animals and crops, people are attracted and fond. These were seen as adorned by people, and people, with feelings of the nafs, inclined toward them. People themselves, inclining toward these with feelings of the nafs, forgetting our Lord's commands, inclining toward what the Owner of the worlds created, forgot the Creator of the created. If our Lord, by making people value worldly goods like this, made them appear fond of them and attracted to them, why should people who do what our Lord said be sinners? Yet every person is free in his own will. Whatever anyone asked of our Lord, our Lord gave those who asked their wishes in full.

In this case our Lord warns people, He warns people: that the worldly realm is passing, that the original homeland is the realm of the Hereafter, that accordingly our Lord sent people to this realm for a test, and so that in this realm people, fixing their eyes on the beings He created for their livelihood, on the blessings of the world, do not forget our Lord, He warns. Allah Almighty is warning man here. Accordingly, in the continuation of the verse He declares that the original home is the realm of the Hereafter, that the beautiful home to arrive at is with Allah. In this guesthouse, the world, knowing that it is a place where our Lord offers His blessings to people to provide our livelihood, we must value the world accordingly.

Yes. Verse 93 of Surah Al-Anbiya — let's take that into the book here. Let's see. Here now our books are over there. We put that at the very bottom too. Yes.

Because those places are temporary places, we have this trouble. Yes. Now we will look at Surah Al-Anbiya, verse 93. Al-Anbiya.

Al-Anbiya Al-Anbiya Verse 93 People broke among themselves the unity of the affairs of religion and state. Yet all of them will return to Us, it says. Let's read from one verse above.

And mention Mary, who guarded her chastity. We breathed into her of Our Spirit. We made her and her son a sign for all the worlds. Truly this community of yours is one single community. And I am your Lord. So worship Me, it says. Now there is a fine point here. Allah Almighty symbolises that fine point in verse 93. He makes it clear. People broke among themselves the unity of the affairs of religion and state. Yet all of them will return to Us. How were the affairs of religion and state corrupted? A state's fall or disappearance comes about when three elements come together. First, immorality reaching its peak.

Immorality. Bribery entering state offices. Third, the state being left among, in the hands of, incompetent people. When these three elements come together, that state collapses. Like the Byzantine Empire. Now here Allah Almighty, rather, means this.

In the state's property there is the right of the orphan who has not yet grown his first hair. In the state's property. Those who covet it. Here the call to prayer is being recited.

The call to prayer is being recited.

(?)

The true view here is this, look what it says. People broke among themselves the unity of the affairs of religion and state, yet all of them will return to Us.

Of the people who come to state offices, or the people who want to run the state, I won't say all of them. Those who in their work, looking only after their own interest, protecting their own family circle, fix their eyes on this state's property, the treasury's property that is the right of the orphan who has not yet grown his first hair, the state's property, and rob billions of dollars, those who steal, those who violate these people's rights and law,

within the state, or these people the nation elected — "come there and steal, you rob this state, the tax paid by the orphan who has not yet grown his first hair, you, for your own self, rob the treasuries", and then: "I am running the state, or as your member of parliament I am serving you", he says. This cannot be. People, outside the understanding of the state — state means protecting your homeland, your nation, your honour, your religion, the people. Keeping in view your homeland, your unity, the people's unity, and serving them. That is the state. The state — exploiting the conscience of the nation, getting up there and stealing there, squandering the nation's, that orphan's right, distributing it to dark ambitions by flattering, and then saying "I run the state" or "I run the people".

Yes. But I want to say just this much. I have not supported any party.

I gave my vote to people who walk on Allah's path. And it is Allah's grace — pay attention — I do not flatter anyone. Nor do I defend anyone unjustly. I am a person bound by Allah's verses. I tell the truth, I say what is right.

If this AK Party had not come to power, today we would have become no different from an African country.

And my view is that if this party goes, we will pass into the state of the old Turkey. Now you ask me a question: Hodja, you praised it so much, does it have no bad side? Look, what is it? Ah, I'll tell you now. But you cannot attribute this to this party. The earlier parties said, "we will take you into European human rights, into the European Union", "adopt this law", and they adopted it. "Adopt this law", they said, and they adopted it. In fact that law of theirs was a law to finish off Turkey. And we are still governed by those omnibus laws. And the people at the top say: O nation, give me two thirds of the members of parliament, and let me change the laws.

But because those whom it does not suit, to change these laws, he too cannot find the same number of members, the constitution cannot be changed.

To change the constitution, if we give our vote to this party and this party too were to put forward the same laws, then this too would be useless. The state cannot be run with these parties either. Nor can it be run with these laws.

The real law — the one people fear — there is in fact a law that gives life to man. In Arabic, law is called sharia. Sharia. What is sharia? Law, you know. Law. People are afraid of it. What is it supposedly? Men supposedly marry four times. Today a man keeps committing adultery with a hundred, two hundred of them. How do you turn a blind eye to that? If he had taken them lawfully, as many as he could afford, wouldn't you too want at home, for help, as a helper, an elder sister, I mean a sister, to have? But people will live what they deserve. Then she's after her husband: he falls from that one, he lies with that one, he gets up from that one — they have gone out searching.

People have undressed stark naked, they are exhibiting themselves. There can be no such law. Look what it says now in the law. I will read you the law now. Yes.

The Messenger of Allah, peace be upon him, look what it says now. A man kills a man. He has disregarded Allah's laws. He does whatever he wants in his own world. A man has stolen, robbed the taxes the nation paid and gone. On the other side, a man has whisked the gold mines abroad and gone. You have no law, you can't stop it. There, he hits billions. And then he says, even if you catch me, I'll serve three or five years, I'll serve ten, I'll get out, go and live, he says. With these laws this state won't go on. Look what Allah's law says. Now Surah Al-Ma'idah, verse 33, I always mention it. The punishment of those who wage war against Allah and His Messenger and who strive to corrupt the true order on earth, who strive to corrupt the order of this state, is only that they be killed without mercy.

You will not put him in prison, in prison. You will kill him. This is Allah's law. Shall we hide Allah's law, then? Shall we both be bound by Allah's verses and not say this? If with this theft he harmed the property of the state, you will kill him, you will hang him. The Chinese have been a good example for us. Although governed by communism, they executed those who robbed the state by firing squad, and today China has become China. It sells goods to the world. We say "rule by Allah's verses", and I turn my back on Allah's verse. These will be killed, will be killed. If my own child did it, I would take his corpse, his life myself.

Look: the punishment of those who wage war against Allah and His Messenger and who strive to corrupt the true order on earth is only that they be killed without mercy, or hanged, or that their hands and feet be cut off on opposite sides, or that they be banished from where they are. For them in the Hereafter there is a greater punishment, Allah Almighty says. A greater punishment. What do we do? We tag along after the robber. We defend the robber shamelessly. We defend the robber. A person has some shame — the vein of shame has burst in the forehead.

I'm not doing politics, I'm telling the truth. The truth.

That is why, as long as we do not return to the truth, as long as we turn our backs on Allah's commands, we will neither be saved from calamities, nor be saved from fires, nor be saved from earthquakes, nor will we stop watching the killing of our women every day on television, we will keep on watching. These are people's consciences disappearing. Allah Almighty, for the non-Muslims, says, they are very harsh among themselves. We are very merciful among ourselves because of our faith. Because we see each other as brothers. But this faith has come apart. It has reached the point of vanishing from the body.

So we too have started to become harsh among ourselves. Just like the unbelievers. Yes.

Ah, I think we explained Surah Al-Anbiya, verse 93, and came here too. En lise (?). Wait, let's see. Search. Search, look. Search, look. Over there. Let's see if there's more.

Yes, in verse 93: People broke among themselves the unity of the affairs of religion and state. Yet all of them will return to Us, it says. So all of them will return to Allah. We will give account of what we did. The affairs of the state were corrupted. But I cannot say this state corrupted this matter, my mouth won't say it, my tongue won't bring itself to. Because this one protected its state. What did I say? If this party had not come, we would have fallen to the level of an old African country.

May Allah be pleased with them.

They raised the state up. They built steel domes to protect the homeland. UAVs, armed UAVs, KAANs, who knows what else we don't know about. That is the state. That is the state. But just as the five fingers are not all the same, in their work aren't there those who serve their own interest? Well, surely there will be. A father's children are not all on the same path. One becomes a pickpocket. One becomes a hafiz, one becomes a judge, one becomes a doctor, another becomes a murderer. Well, people will drown (?) too. But this does not mean that, because of those who do such small, petty things, we should blacken the state. Now think of it this way.

Think of a police officer, a police officer. If one police officer does something improper, because he is a police officer, with his rank, saying police officers are like this, can you generalise this to everyone? The people within the state are like that too.

Except, at a certain place, those who are a state above the state and within the state make a program to rob the state and hit billions. And you cannot protect these. At least say, yes, he should not have done it. We thought he was a good person too. But it turned out like this. Tell the truth. Say what is right.

They say the one who tells the truth is chased out of seven villages, but in the consciences of those who know Allah, you live on in their hearts. People chasing you away is not important. May Allah not chase you away from His presence.

This world is transient. We will all move on from here one day. This place is a guesthouse. If in a guesthouse the host feeds you, gives you drink, and meets all your needs, when you come into that host's presence, would you wreck that host's house, throw what you ate in his face, or behave rudely toward him? Here, this is Allah Almighty's guesthouse; He feeds us, gives us drink, tomorrow He will call us into His presence, He will ask account for what He gave; we must act accordingly. We must be upright. We must not lie. We must not violate (?) anyone's rights. We must help the stranded traveller and the orphan.

We must feed the hungry. We must help those in need as much as we can. That is what being Muslim is.

Does anyone have another question? Let's see. Here, let's refresh our page here and see.

Yes. None. Nobody else is asking a question.

What does it say? There is, there is. Here Fatoş Bozü says: Peace be upon you. The part "has been made attractive to people" — sir, our Lord did not make it attractive; because our nafs is inclined this way, according to our desires; we say the same thing anyway: man was made attracted to these by his desires; you cannot attribute this to Allah; attributing this to Allah means slandering Allah; this is slander; the verse has indeed been explained wrongly — the part "has been made attractive to people", sir, she says. Look, let me read that part for you now. Here, sir, with Al Imran's surah, I think.

Look what it says now. Fondness for desires of the nafs, especially for women, sons, heaped-up hoards of gold and silver, free-roaming horses, milch animals and crops, has been made attractive to people, it says. Made attractive to people. That is, Allah, within His own will, made me attracted to animals, to gold, to golden ears of grain, to shining gold coins. Well, if He made me attracted and told me "be fond of them", and I became fond of them, how will He call me to account? Well, You said it, I did it. Your power is to create. You created me like this, You programmed me like this. Fatma Çelebi, Allah Almighty would have created people like this.

And people were thus made attracted to these. Well, can Allah be like this now? And then, when they are fond of these, Allah will call them to account. Well, is that possible? Well, You created this like this. Well now, if I carried out Your command and became fond of gold, women, sons, ears of grain, what is my fault here? That's how they always loaded the blame onto Allah. They explained this book according to the principles of Zionism. Fatma Çelebi, think well. Yes.

Yet Allah Almighty — that these are passing in the worldly life, that against my lifetime I can take these only in proportion to the desire — He does not say "do not take as much as you need". But if you incline toward these, Allah's creations, and turn your back on Him, then you will give account on the Day of Reckoning.

And Tevhid tells us: the part called "has been made" should have been "appealed to them", I think. Yes. As the verse was explained. With your "I think it should have been like this", your reading may be correct here, you may be explaining it correctly; I didn't look at it closely; your saying it this way is not what matters. What matters is instilling it this way into public opinion, into 82 million people.

We will say the correct version. What do we say in the correct version? People are attracted to and fond of these milch animals and crops. Not "has been made".

Not "appealed to them". They are fond. People are fond. What does this mean? You are fond of Allah's creations, you cling to what Allah created as if it were yours, you forget Allah. That is what Allah wants to say here. That is the verse. Yes. This time she asks about verse 35 of Surah Al-Anbiya. Yes. Let's see, let's see. Verse 35 of Surah Al-Anbiya — what is it?

Yes, Al-Anbiya. Verse 35.

That wrongly explained verse says this. I'll read the wrong version. Every living being will taste death. True. Where is the mistake here? Now look, listen. Every living being will taste death. As a trial We test you with good and with evil. Good heavens. Allah has no need of trial, "as a trial". He doesn't know me, so He will test me with good and evil. This is assigning attributes to Allah, man. Can Allah be like this? Look what Allah Almighty says in the verse. There is not a single living being to come until the Last Day whose doings We do not know. These worlds are programmed all the way to the Hereafter, that is, to the Last Day.

How do you attribute the word "trial" to Allah? Huh?

There.

Every living being will taste death; as a trial We test you with good and with evil. And to Us alone you will be returned, it says. Allah doesn't know what I will do. He will try me out. Accordingly He will give me a grade. Come on, We know the secrets of your hearts, He says. What is in the remotest corner of your heart, We know, He says. Why does He know? Come on, with verse 172 of Surah Al-A'raf, when we made the covenant, our Lord places our wish and desire as characters in proportion to our own destiny. Come on, would Allah who placed this, who wrote this destiny for you, not know you?

How can you call this a trial?

Yet look, every living being will taste death. So that we bear witness to ourselves of what kind of person we are — this is in brackets. So that you bear witness to yourselves of what kind of person you are, you are tested with good and with evil. Test. The teacher tests you. On a subject. How will the teacher test you? Will he test you on a subject he himself doesn't know?

Words are very important. Words.

And to Us alone you will be returned, with what you did. Yes.

Does anyone have another question?

Yes.

Let's see, let's refresh here. Sometimes it comes. When we refresh, it appears below this.

Necati Erdoğdu. Hodja, money on which zakat is given — is saving equivalent values a burden of sin, is it a sin? What does this mean? Hodja, money whose zakat is given, saving equivalent values.

Saving equivalent values. Money on which zakat is given. Is saving equivalent values a burden of sin? Is it a sin? I couldn't understand this. Necati, could you explain a bit more? I don't want to explain wrongly a subject I didn't understand. But I understood this much. If I understood it: I have, say, 500 thousand lira, or I have 100 thousand lira. In zakat, one fortieth of this money makes 2,500 lira. 100 thousand lira — for 40 thousand lira it's 1,000 lira, for 80 thousand lira 2,000 lira, for 100 thousand lira 2,500 lira.

If I bought 2,500 lira worth of gold with this, of equivalent value today, or if I bought dollars, if I bought dollars — is there a burden of sin in this? Is it a sin?

If he asks it this way, Allah from us — if I understood it this way, of course — Allah does not want worship in advance from us. Do you have proof in hand that you will live until then? Allah Almighty says long hopes are shirk. Shirk. In this case, how much money will you earn from it in a year? 10 lira.

What will you earn on 2,500 lira? Two hundred lira. Or a hundred lira. Or fifty lira. If a dollar rises, in a year that corresponds to forty lira. It's not worth it either. Keeping equivalent value. Then, if it comes out, you do the reckoning that Allah has given you life. You pay your money.

That's it. Sir, against a hundred thousand lira I will give this. 25 thousand lira, I mean 2,500 lira — if I earn a few pennies from it, that stays in my pocket as profit. I wouldn't say that. That's wrong too. I interpret this the way you told me. I interpret it with other words too. I don't know. Did you write it correctly? Did you understand correctly? I don't know that either. Because money whose zakat is given — how much is the money whose zakat is given? This year I will give, sir, 100 thousand lira. Saving equivalent values. Is it a burden of sin? Equivalent value, I mean equivalent of the money given.

He is saving its gold. Ah, there is this about it. Up to eighty-one grams of gold you give nothing. After eighty-one of gold, after 81 grams of gold, some say 82, some say 91, as it suits their reckoning. Best let's say 82. After 82 grams of gold you will give its zakat. Saving its equivalent, I mean you have saved gold in place of money. How much money it corresponds to, you give that. You have forty small gold coins. Forty. You will give one of those forty small gold coins. This time. Equivalent value.

For example, there are a hundred and twenty sheep. When putting the sheep into the fold, when putting the sheep into the fold, you count them. For every forty you hold back one. From the next forty you hold back one too. No picking. From the next forty you hold back one. This is zakat. Yes.

Is there another question, I wonder?

Let's see. Is there another question?

When I talk about values I couldn't understand, I speak the way I understood them. "Hodja, I didn't mean it that way. I meant it this way", he could say. Ah, he wrote, Hodja: money, gold, silver and so on. Well, that's the same. I already said, you will give its equivalent. You have saved, you have saved gold, you have saved dollars. What does it come to in today's money? What does it come to in our money? You calculate that. Let's say I have a thousand dollars. Today a thousand dollars makes forty thousand lira. Forty thousand lira. And you give one thousand five hundred lira of zakat. That too, if a year has passed over it.

Yes. Well, Hodja, he says A'raf thirty-three now. A'raf, page thirty-three.

There, verse 32, A'raf. Yes, we're there.

A'raf 33. A'raf 54. A'raf 38.

A'raf 33. Say: My Lord has only forbidden open and hidden indecencies, sin, and transgressing bounds unjustly, and that you associate with Allah something for which He has sent down no proof, and that you say about Allah what you do not know.

I'll read it once more. Say: My Lord has only forbidden open and hidden indecencies, sin, and transgressing bounds unjustly, that you associate something with Allah, and that you say about Allah what you do not know, it says.

Here there are some missing words. This part is right, but they couldn't explain it fully. I mean its full text was not written. For example, "Say: My Lord has only forbidden open and hidden indecencies". Let's open this part. Open and hidden indecencies. Do not disclose the evils you have done, He says. Look. Do not disclose them. I will have forgiven him. Perhaps I will have forgiven in return for your repentance. And when you disclose these evils you did in secret, ah, you put Me in the position of "look, He favoured this servant, as if he never sinned", He says. That is why, here, do not disclose your sin.

Sin, and transgressing bounds unjustly — this time, thinking "Allah will forgive me", this time transgressing the bounds of Allah's verses unjustly — like what? Committing adultery. Well, did you commit this adultery? For a married man with a married woman, adultery is punished by stoning. Yes. Something for which He sent down no proof, that is, saying "Allah said this", when Allah said no such thing. Indeed in the verse too: if a person says "Allah said this" although Allah did not say it, it says, let him prepare his place in the Fire. I am explaining these to you word by word.

That you associate partners with Allah — those who associate partners with Allah are called mushriks. Mushrik. That is, idolaters. Now to those who tell you "I am a scholar" and say there is abrogation (naskh) in the Quran, my answer is this. Not an answer. Allah's law, as truth, is this. What does it say? You may marry from the People of the Book, you may not marry a mushrik. Now he says, there is no abrogation here, he says. First Allah said, He said "you may not marry a mushrik", he says. Then He confirmed it. Confirmed it. I mean, He contradicted it, He denied that part. He said you may marry from the People of the Book.

A person who says this in this way shows he has not an atom of Quranic knowledge. Look, not an atom. The mushrik is an idolater. The People of the Book — by the Gospel, by the Torah, or by this and that — know Allah, but associate partners with Allah. How do they associate partners? Mary — the lady — they call Jesus her son, or they call Uzair His son. Such people — those who are of the People of the Book — you may marry, it says. But look, again the verse says: rather than marrying someone of the People of the Book, it says, a slave, a Muslim slave girl, is better than that, it says. Here you are.

Well. He tells us everything, but when we marry an unbeliever (?) He does not write a sin for us. Because He says you may marry. The other, the mushrik, the idolater, He counts as an unbeliever. "Allah says this, He abrogated it", he says. Come on, look what Allah Almighty says now in the verse about the mushrik. Do not marry mushriks. Neither give them your daughters nor take their daughters — with mushriks. Until they become Muslim. But He does not say this for the unbeliever (People of the Book). Yes. Now then: your Lord has forbidden only open and hidden indecencies — we explained it. You won't disclose them.

Sin and transgressing bounds unjustly — you won't do that either. That you associate with Allah something for which He sent down no proof, and that you say about Allah what you do not know — He has forbidden, it says. Yes. Let me give an example of what we do not know about Allah. They said, they said the angels are Allah's daughters. Ah, Allah said: sons for you, and daughters He took for Himself? He says. Well. Yes. Surah Al-A'raf, verse 33 is coming.

Ask me about verses. I'll explain whatever you want. With verses. And I'll explain them to you, confirming verses with verses. There is no superstition with us.

Yes. If you want to learn the truth, ask me about the verses you can't understand. Let's see, is there anything else here?

Yes. They are asking about Surah Az-Zumar, verse 37. They are asking about Surah Az-Zumar, verse 37.

37. Verse 37. Verse 37. A wrongly explained verse. Now first I want to remind you of this: when I say a wrongly explained verse, not all of the verse is wrong. One thing in it is wrong and changes the meaning, blames Allah. That's why I say this verse is wrong. Now when I say of a verse I called wrong that Allah Almighty elsewhere — when I say this is a genuine verse, apart from that mistake, I am speaking of a correct verse found within that mistake. Yes. Now verse 37 is a wrongly explained verse. Whomever Allah guides, there is no one to lead him astray. Now he did this wrong from the start. Look, let me put it to you this way.

Whomever Allah guides, there is no longer anyone to lead him astray. Since Allah was going to guide us, why among His servants did He make the others unbelievers? Isn't that so? Yet Allah made no distinction among His creatures. Regarding not recognising His Essence, He made the covenant with them in Surah Al-A'raf, verse 172. To the one who recognises Allah, He gave his rank according to his dear love, according to his longing. And to those who deny Allah, He gave their ranks accordingly. Allah created the human He willed. He gave him a part of His Spirit. The universal Spirit is Allah Almighty; the will is in Him.

The partial spirit is in man, because He gave a part of His Spirit. And He left him free in his will. Whatever he wanted, He gave him that. But He did not interfere with people in any way. He even helped them where needed. But whatever man wanted by his own wish and desire, so that he would not say "I wanted this and You did not give it to me", whatever he wanted He gave in full, and neither less nor more — if He gave more, "You led me astray"; if He gave less, "I would have done it but You cut me short, You didn't give" — so that he would not say that, whatever wish and desire he had, He gave in full.

Now we are reading this, verse 37. Whomever Allah guides, there is no one to lead him astray. Is Allah not Absolute in Power and the Avenger? it says. There are three sentences in this. Three verses. Three verses within this verse. Two are wrong, one is right. Now: whomever Allah guides, there is no one to lead him astray. Wrong. I explained. Allah is Absolute in Power. True. And is He not the Avenger, it says. Will you reduce Allah to the state of a human and, as you get angry at Ahmet or Mehmet, make Allah take revenge? God forbid. Allah is not an avenger. Every person takes revenge on his own nafs.

By Allah's justice, by what that person did, by that person himself going against Allah's command, in return for the evils he committed, he will take revenge on his own nafs. On his own nafs. Allah is not an avenger. Astonishing. So we are correcting these. No one can blame Allah. No one can attribute guilt to Allah Almighty. Allah has ruled every atom of the universe with justice. And there is no human who will experience His justice (?). He is such a Possessor of justice. Yes.

The evening call to prayer has been recited, you know. An hour has passed. Our lesson has ended anyway. I mean, the time has come. Stay well. Be in Allah's keeping. If Allah grants life, God willing, until our next lesson — if my Lord grants us a good life, we will be together again. Stay well, be in Allah's keeping. Lillahi Ta'ala. Al-Fatiha.

Amin.