Talk of 13 September 2025

If the (?) internet comes, if the (?) internet comes, then we'll stream faster, God willing. I mean, it won't open.

Bayram says: page 257, let's see. Page 257, yes, 51 and he says verses 22. Verse 21. On the Day of Judgement they will come out before Allah, and the weak will say to those who acted arrogant, the weak here are those who, while in this world, with their money and their wealth, those who were strong and thought themselves strong, and made the people under them do what they said, the weak are those people. That is what Allah Almighty means. Those who followed them, those at the top. Those who did what they said. Yes.

And the weak will say to those who acted arrogant, we were your followers. I mean, we were your followers. Not "your followers", "we were your followers". We were the ones who followed you, he says. Whatever you said, we did what you told us. Now can you avert anything of Allah's punishment from us, he says. You know, they used to see them as very great. Because they did everything they said, again perhaps these could present it to Allah and say they were not to blame, we told them and so they did it, and so lighten the punishment on us, he says. They will say: What can we do, had we been able to reach Allah's guidance, had we been able to reach Allah's guidance, we too would have led you to the right path, he says.

But this is what we are.

Now whether we lament or are patient, it is the same. Because there is no refuge for us, he says.

Why is there no refuge? Because when Allah Almighty made the covenant with people, in the realm of Lahut, those on the left who denied, and "ashab al-mash'amah, ma ashab al-mash'amah", those on the left, in Surah Al-A'raf, verse 172, again when He made the covenant, those there who did not recognise Him, by their own wish and desire, who gave their pledge in the direction of not recognising Allah and had their destiny written that way. These. Because even in Hell they say, Malik, tell your Lord to lighten the punishment on us. Now look what it says in verse 22.

When their account is settled and the matter is finished, Satan will say: Surely Allah promised you what is true, he says.

He promised what is true. To whom? To those who went astray. To the deniers. I too promised you, but I turned out to be a liar to you, he says.

Now there is a statement here. Look what it says. Allah promised you what is true; Satan knows what is true, because when Allah cursed Satan, he said, I will sit in the way of Your servants, I will turn away Your servants who come to You, and Allah Almighty said, if they follow you, take them, I have given them to you, He says. In Surah Saba, is it 20 or 22, in that verse I think it says: Satan was not wrong in his guess, that is, he guessed; so Satan knows Allah very well, Satan knows very well Allah, the Owner of the universe, but out of pride and arrogance he did not obey Allah; he was cursed because he did not prostrate to Adam; now in this case look what he says: Allah promised you what is true.

See, he knows. Follow Me, Allah Almighty said; know Me, as a word, I created you, He said, He told you the truth, he says. I too promised you, but I turned out to be a liar to you, he says. I knew that Allah is Allah, but to take you away from Allah I did everything I could, he says. I lied to you, he says. I lied. That is what this means. Not "I turned out to be a liar to you". I lied to you. Why did he lie? Because he envied man. He became arrogant. He made himself greater than man. He could not understand who man is. Yes. Anyway, I had no power over you, he says. True. He circulates in people's bloodstream.

He tempts man. And Allah Almighty tells us: for My servant who knows Me, Satan's temptation is ignorant, He says. However much he tempts and whispers to you, a person who is bound by Allah's verses, who says the declaration of faith and takes refuge in Allah, does not fall for Satan's temptation. I only called you to denial. See, here he says it. So this confirms the statement I made. You know, he says, I knowingly lied to you; "I turned out to be a liar" is one thing, "I lied" is another. Words are very important. I explained to you the meaning "I lied". "I turned out to be a liar" — no. Because he knew Allah.

He sat in their way and turned them, turned them away from Allah. I lied to you, he says. Here he now proves that he lied. Anyway, I had no power over you. I only called you to denial, he says. So he is saying, I lied to you. And you ran straight to my call. Because denial of Allah was in your character too, he says. You liked it. Allah called you too, but because on the way of not recognising Allah you went against Allah and gave your pledge saying "I do not recognise You", what I told you pleased you. You came my way, you came to me, he says.

So do not blame me, he says. Everyone suffers the punishment of what he did, he says. Do not blame me. Blame yourselves. True. I cannot save you, nor can you save me. Certainly I rejected before your associating me with Allah, he says.

Did I ever tell you I am Allah, he says. Does Satan ever say "I am Allah"? No. Even the unbeliever knows Satan is an enemy. Everyone knows. But because his words suit the unbeliever's pledge, he follows after him. Özil (?) says it too. I rejected your associating me with Allah. Surely for the wrongdoers there is a painful punishment, he says. Aşık (?) is singing.

Yes. Bayram. This is the meaning of the verse here.

The evening call to prayer has probably happened here. Not yet, Hodja. Yes. When the evening call to prayer comes, it is early here. We will pray our prayer. And you prepare your questions. When we finish the prayer, we will continue our lesson for as long as the prayer took. But if a person wants to learn something, first he must be curious. Curiosity drags a person after it. A subject I am curious about: when I say I want to learn my religion, that curiosity drags me after it.

I was curious: I do not know how to read the Quran. When I say I will read the Quran, when I say I will learn this, that is being curious about it. That is, wanting to attain it with the trait. A person learns that. People do not seem to have an urge to learn. Nobody is curious. Questions — do you know your religion so very well? If you do not ask questions, it means you know your religion very well. Yes, right? Then we are talking here for nothing. But I know that we do not know our religion. We are people who have filled our heads with hearsay, hearsay, with superstitions, and even if we see the truth, do not accept it as truth, think we know our own superstitions, and strive to throw falsehood over the truth.

Man is a student from the cradle to the grave. Every person wants to learn something. But if a person has pride, arrogance, fame and glory, he cannot learn anything from anyone. Let's say he put water into a glass of one hundred or two hundred grams. Two hundred grams. If you add one more drop, it overflows. These states, fame, glory, pride, arrogance, are like that. He has raised this to the grandeur of the nafs. These do not learn anything from anyone. It is satisfying pride and arrogance by telling them superstitions. For this reason, since man, from the cradle to the grave, at every age, knowledge sprouts, knowledge grows, and if this knowledge is honourable, man must not fall behind in knowledge.

Even if someone is telling a knowledge you already know, listen patiently. Perhaps there is a part you do not know, you will learn it. If there is a part he does not know, you tell him. If the part you know is really false, the part you do not know, the part you say he does not know, is right. And you learn something from him.

Because knowledge is honourable, whoever has knowledge is honourable. Honourable. Now we said that today the non-Muslim has produced knowledge and is challenging you. For the sake of that knowledge he has made his weapons, and he is trying to bring you under his command.

And the non-Muslim is putting pressure on the Muslims. Does he? He does. Well, now honoured by that knowledge, with the honour of that knowledge, he tries to bring you under his command, but he himself, because he is a non-Muslim, if he bound himself with knowledge and said, this is a wisdom Allah gave me, it is knowledge, and I am not against Allah's knowledge, it is a mercy He gave me, and turned to Allah, he would escape. Because they think it comes from themselves, because they do not believe in Allah, or because they say Allah is three, when they die, all the fine works they did are wasted, He says. That is, the honour of that knowledge too is lifted from them. But just as Allah, in that life, through that knowledge, guarantees people's provision with the nourishment and food He gave them, He also gave him that knowledge, and with that knowledge, over other people, he showed people his superiority, superiority through Allah's knowledge, as if it were his own, and when he dies, when the honour of that knowledge is lifted from him, he himself becomes the owner of an eternal punishment.

Yes. The call to prayer is being recited, I think. It has been recited, Hodja. It has been recited. Let us pray our prayer. You prepare your questions. Ask your questions. When we pray our prayer here, it is about 10 minutes, the prayer takes 7 to 10. However many minutes we spend, that much we will talk here with you.

Allahu Akbar, Allahu Akbar, Allahu Akbar.

Allahu Akbar Allahu Akbar

Allahu Akbar Allahu Akbar

Allahu Akbar.

Allahu azim. Subhana rabbika rabbi'l-izzati amma yasifun, wa salamun ala'l-mursalin, wa'l-hamdu lillahi rabbi'l-alamin. Al-Fatiha. Amin To number five too we gave it. Yes. Number five. Yes. We got it with the car (?). And we gave the keys too.

How many are left empty? Yes.

Peace be upon you. We have prayed our prayer, may Allah accept it, and may my Lord accept in His presence the prayers prayed by the community of Muhammad too. Now nobody is asking questions, is there any? Let's refresh.

There are even two. Is that so? Wait, let me see. He wrote Al-Baqarah 213. Now there is one here.

Mustafa Hacıoğlu asks about Al-Baqarah verse 213. Mustafa Hacı Alioğlu always asks a lot about verses that were explained wrongly. Let's see, here, 223.

Looking at verse 223: They ask you about women's menstruation too. Say: It is an impurity.

Women have certain periods. Blood comes. It's 213, Hodja. 213, not 223. Is that so? Yes. Let me look.

213, yes. But since we have opened this place, let's talk about it.

In our religion, when blood comes out of us, ablution is broken.

Blood, it says, is impurity. Why is it impurity? You may not know, there are germs in blood. Because there are these germs, they say blood is impure. Allah Almighty says it. Not "they say", He says. Because at a certain time some illnesses that have mixed into the blood from a woman's body come out with this blood. That is why it is an impurity. When it is like this at its time, do not approach her until the woman is clean, He says.

Why is blood impure? From where does a person get sick? A germ mixes into the blood. The red blood cells, I mean, it starts eating the white blood cells. The white blood cells are our soldiers in the blood.

If the germ is strong, by eating the white blood cells it makes the body weak. In this case a person gets sick. But when its dead germ is given to the body, the white blood cells eat that dead germ and so build immunity against the living ones, and by eating them they save the body. That is, the person recovers from the illness. For this reason it says blood is impurity. That is, women, while raising children, in their fields, it was 223, they ask about women's menstruation. Say: It is an impurity. Keep away from your women who are menstruating, He says. Do not approach them until they are clean.

When they have fully cleansed themselves, approach them from where Allah commanded you, He says. Now women are normally free of this in four days. Within four days they wash. For some it lasts longer. Some last five days, six days, seven days. If the bleeding does not stop, it continues up to ten days. If it continues after ten days, this is not from the woman's impurity but from an illness in her. That is why she needs to be examined. She needs to have her illness treated.

Now, did you say verse two hundred and thirteen? Yes. Two hundred and thirteen. Verse two hundred and thirteen. See, didn't I tell you? I always ask about wrong verses. Now, but good, so since he does not have a book like this in his hand, he does not accept this mistake. He is asking, that is. Here it says this. What does this mean, he asks. Mankind was one single community. Now here. Mankind was one single community.

They cannot explain this one single community in various ways.

Where is their inability to explain it, you will ask? One single community, he will say, we descended from our father Adam and our mother Eve. That's what he'll say, right? It was one single community. Before your father Adam and your mother Eve came into the world, where were you?

From which prophet's, I mean, the children that come from you, from which prophet's milk do they come?

Now when it says one single community, outwardly we came from father Adam and mother Eve. But inwardly Allah Almighty first created the Prophet (peace be upon him). One single community. No other human at all. From his spirit He created the spirits of the prophets, and from the prophets' spirits the spirits of their peoples. And in this case Allah's word is both outward and inward, His word. At the time of one single community. Yes.

Then Allah sent the prophets as bringers of good news and as warners. So that they would judge in the matters in which people disagreed among themselves, He also sent with them books showing the true path.

This also supports this verse. These parts are all right. People were in darkness. We sent them prophets and books, to light their way. The verses will always support one another. This place also supports that place. But those who were given the book, after clear proofs had come to them, fell into disagreement in religion out of the greed among them. Thereupon Allah, by His permission, showed those who believe the truth about which they disagreed. Now this is not right. Allah made a distinction among His servants. Allah created all of them, yet to those who believe in Allah, by Allah's permission, He showed the truth, it says.

Allah guides whom He wills to the right path, it says.

Listen to me carefully.

Soon we will publish the footnotes of such wrongly explained ones, God willing. Interpreting verses by verses.

In Arabic speech, "willing" appears as Allah's willing, they say. But a verse that has many meanings, they distort its meaning when they say it; if Allah's willing is upon man, if Allah guides whom He wills to the right path, then in Surah Al-A'raf, verse 172, why did Allah make a covenant with us, and why, when He said "I am your Lord", were we divided there into three groups?

And why, it says, is there a veil on their eyes, a plug in their ears, their hearts sealed, it says.

People who cannot reconcile verses with verses tell people superstitions as they come to their minds, saying Allah said so.

Allah does not guide whom He wills to the right path.

And Allah does not seal anyone's heart on His own.

It is Allah who seals, but look at who does the deed, look at the one who has it sealed. Because there is no one other than Allah to seal. Why not? Because Allah created His servants to know His Essence. If that servant does not know Allah's Essence, the fault is the servant's own; if, unaware of Allah's existence, he waits for the Allah of his imagination and says "I do not recognise You", he has Allah seal his heart.

Otherwise Allah does not seal of His own will. But they always say Allah sealed. Well of course, is there another god besides Allah who would seal? Allah is the one who seals, but why do you blame Allah, why can't you say "had it sealed", "had it sealed", you throw the blame on Allah; well, if Allah sealed it, if He sealed that heart like that, what would that servant say? If You had not sealed my heart, I would have recognised You and worshipped You, he would say. Why do you attribute the word of the Mason, the word of Zionism, to Allah? Here too, Allah's permission, by Allah's permission, it says, He showed. What does it say?

He showed by His permission the truth about which they disagreed. Allah guides whom He wills to the right path, it says. Allah guides no one to the right path. Rather, Allah's task is to light people's way and to show them the right path. Whoever wishes enters the right path. And whoever wishes turns his back and goes away. There are two paths. One is the path to Paradise and one is the path to Hell. Allah does not say "I created you for Hell". O My servants, repent. Do not lose hope in Allah. Only the unbelievers lose hope in Allah, He says. The unbelievers. Yes. Allah is At-Tawwab. He accepts repentance abundantly.

We are reading the correct version here. It is right up to the end, but we will read the mistake at the very end. By Allah's permission, those who believe in Allah saw, by Allah's permission, the truth about which they disagreed, it says. Of course, Allah showed the book. He sent the Prophet. He sent the book. And they, by Allah's permission, saw the right path. To whoever asks of Allah, Allah shows the right path. Allah shows it to everyone, and whoever wishes enters that path. If he becomes a servant as Allah wants, if he does what Allah says, Allah rewards him. Yes. That is, He grants him His Paradise.

No one can blame Allah. No one can slander Allah, even if vaguely, even if vaguely. Because Allah says everything directly. No one can speak a vague word to Allah and, in return for that word, muddle people's heads in a way that has several meanings. Sir, Bayram says: Sir, "had we reached Allah's guidance, we too would have led you to the right path", it says; isn't this blaming Allah, sir? "Had we reached Allah's guidance" — what does this mean? Allah gave guidance; you've mixed this part up a bit, it is clear; what does it say? Had we reached Allah's guidance — Allah declared to us that there is no god other than His Essence, He said, I am the one who created you.

But we denied. See: had we reached Allah's guidance. What is His guidance? O My servants, I created you. There is no god but Me. Even though He said this, we denied Him. And we waited for the Lord of our imagination. In this case we ourselves, with the deeds and acts we ourselves did, dug our own pit. We followed the nafs. We took Satan as a leader over us. Because the nafs does not do even an atom's weight of good on Allah's path. And because Satan is its companion, since it suited our understanding or our wishes, we chose their path. Otherwise Allah made His Essence known to us. He said, I am your Lord.

This is an inescapable truth. Where? In the realm of Lahut. An inescapable truth. I am your Lord. I created you and I am also the Creator. Allah also used the word "Yes". The servants did not use it. Because among the servants there will also be those who deny Allah. My Lord knows them. When they say "You are not our Lord", those servants, the servants who know Allah, will have certain questions arise in their minds. Did another god perhaps create these and send them here? Do they have a god who created them, such thoughts could arise in people's minds. So there again, "I created you, yes", Allah says; "yes, yes" is His word; "I created, yes", He says there. Because there is no other god.

And then when He says, "Do you not use your reason at all?", He does not expect an answer from them right away there. He gives them the chance to think. "Do you not reflect at all?", He says. There He leads them to reflection; then, since in that time no other god appeared, someone who still waits for the Lord of his imagination... "we would have led you to the right path", it says; isn't this blaming Allah, sir, he asks; look what it says: had we reached His guidance, Allah's guidance; so Allah gave His guidance. Allah's guidance: I created you, you have no god but Me. Yes, He says. These words are words that come entirely from Allah.

But they attribute this to people. That people said yes, and then when Allah was programming them, He could not program them fully, and they rebelled against Allah. They became unbelievers. Here, what is that man's fault, I mean? It would mean: if I recognised You there, why did You not program me fully, while You programmed the other one? All kinds of events and confusion arise. Allah Almighty leaves no room for such statements. That is, He says, yes, I created you. That is the meaning of "yes". You have misunderstood the meaning of "had we reached Allah's guidance". Their saying "we too would have led you to the right path" means Allah gave His guidance, but we could not reach His guidance.

We could not recognise Him. The fault lies entirely with man himself.

If you did not understand, ask again. But ask about what you did not understand. And if you understood, you can say, yes Hodja, now I understand.

Bayram, a member, says: when you were explaining verse twenty-one I could not listen, sir. Which is verse twenty-one? Which verse twenty-one? From the previous week, though. Let's see. From the previous week. The previous question, Hodja. The question we opened at the beginning. In the question we opened at the beginning, verse 21 — I cannot find the verse. Thank you, Hodja. Let's see now here. The verse we opened at the beginning. Surah Ibrahim. In Surah Ibrahim. One minute.

If it is Surah Ibrahim, I'm looking here.

One minute. Wasn't it what my daughter here asked? Was it before that? Before that, I think.

Mustafa Hacıoğlu, before this, Hodja. Before 213. One minute. I could not find verse 21 there.

While I'm searching here, the one asking should say, Hodja, verse 20 of such-and-such surah, tell me about it. Write "verse 21 of such-and-such surah". I don't know which surah. Every surah has a verse 21. You had opened Surah Ibrahim 21–22, he says, Hodja. Yes. There, its 21st surah, he says. But Surah Ibrahim isn't here. Where is it here? Let's find it here, let's just find it once. Bayram's previous question, Hodja.

Come, let me see, come here, I'm looking at your city, look here, look here, look here, now there are guests here. Where is verse 21 here, below, Bayram's question, yes, he's looking now. Look, now below there is the one my daughter asked. Look, here you say before my daughter, Ibrahim Surah. I explained our daughter's last. Yes. We're coming now. Look at me. Look here. Don't tell me. I'm looking from here. Let's go down, Hodja. We're going down.

There it is, Hodja. 21–22. Bayram. Bayram. This time he said it. Say that then. You explained it today. You explained it a little while ago. Yes. Now here Bayram is at fault. "I couldn't understand when you opened verse 21, Hodja, it was verse 21 of such-and-such surah" — and I'd explain it to you again. He is at fault too. He makes me search here.

On page 257, Surah Ibrahim 21–22. Page.

Today I'm searching for past days too.

Surah Ibrahim. On the Day of Judgement they will all come out before Allah; on the Day of Judgement — let's not call this the Day of Judgement, rather, after the Last Day, when the Great Court is set up, they will all come out before Allah. That is the truth of the matter. That is the meaning of the verse.

When you say "Day of Judgement", while the end is coming about, the Day of Judgement as I understand it is the breaking of the end, isn't it? That's what I understand. On the Day of Judgement. After the end has come, after lying under the earth for many thousands of years, when the earth is another earth and the sky another sky, when the world is brought forth completely flat, then they will all come out before Allah. The Great Court will be set up.

And the weak will say to those who acted arrogant — now this part also corresponds to this. The trial has been held. The guilty have been thrown into Hell. Satan is in Hell too. This part shows that up to here. What does it say? They will come out before Allah. The weak will say to those who acted arrogant. But this is not when they come before Him. It is when they are thrown into Hell. Now here it says when they come before Him. They have mixed these places up all the time, that is. Look now. They will come out before Allah. Before Allah. And the weak will say to those who acted arrogant, we were your followers; those weak ones say this, not before Allah but in Hell; here they explained this place wrongly; we were your followers, that is, you were our elders, we never went beyond what you said, and whatever you said we did, that's what it says.

We were your followers; now can you avert anything of Allah's punishment from us? Your word carried weight, it means. Your word carried weight; here too, because we followed you, we were thrown here with you; at least say "they are not to blame, the fault was ours" and can you reduce the blame on us a little, he says; the followers say this; they will say: What can we do, had we been able to reach Allah's guidance — look, this part is important — Allah's "had we been able to reach Allah's guidance" means, that is — a bell is cutting me off, a bell; why don't you put it on silent, what would happen, I mean?

Allah's — can you avert anything of Allah's punishment from us? We explained this part. They will say: What can we do? Had we been able to reach Allah's guidance. How beautiful. Now a person who is left without water here — a man has brought a fountain, a tanker is handing out water. Whoever wants, let him take water from here, he says. Well, if out of your pride and arrogance you say "I won't go among those people and take it" and stay without water, and then also leave those beside you without water — here, although Allah's guidance came to you, if out of that pride and arrogance you turn your back on Allah, if you turn your back on Allah's guidance, has Allah not delivered His guidance to you here?

He gives you everything. You yourself, by your own wish and will, out of pride and arrogance, turn your back on Allah.

Had we been able to reach Allah's guidance, that is, had we too broken our nafs and been able to recognise Allah, we too would have led you to the right path, they say. Then you would have followed us and we would have gone, they say. Now whether we lament or are patient, it is the same. Because there is no refuge for us. In fact they too gave theirs by denying Allah. Otherwise no one can make anyone lose his religion, nor take him out of religion. Nor can the unbeliever, if he is an unbeliever, if he gave a rebellious pledge to Allah, enter the religion of Islam. These matters, in the address, in the address were finished there, He says.

You know, the generations that would spring from Adam, We said, We are your Lord, and We made them witnesses against themselves, and they said yes. In fact, when Allah made all of them witnesses against themselves, when Allah Almighty said "I am your Lord", He Himself says yes. That "yes" stands alone here. Again, that person does not recognise Allah. That is why, however much those people at his head are unbelievers, if the helpless ones beside him had given Allah a good pledge, they would not have followed him. Because no one can go outside his pledge. No one can change his destiny. And Allah changes no one's destiny either.

In this case, this being so, Allah Almighty in the Quran says this. When We sent down, a book, it is preserved in the Preserved Tablet. After that nothing is added to it or taken away. What does this mean? I know those who will come until the Last Day. I programmed these accordingly. No one can go outside this program. That is why however much those helpless ones say this to their leaders, to those they followed, they themselves are in fact deniers too. Or does Allah not know their hearts, and just because they followed them opposed Allah, or because they knew Allah but out of fear of them followed them, will Allah throw them into Hell too?

Does Allah Almighty not know that they too opposed Allah? He knows. When those leaders told them that Allah does not exist, or when they vented their hatred against Allah, as if they did not know how much they liked it! Does Allah not know? Everyone suffers the punishment of what he did. No one can deceive Allah. Even an atom's weight of good and an atom's weight of evil is written. In this case the scale of Allah's justice never errs.

Yes.

Then it says, there is no refuge for us. Until when? According to their own reasoning, if there is an Allah who created them, He will come and save them. And they will take revenge on Allah. With these feelings they remain there forever. Otherwise Allah is not a wrongdoer that He would wrong people. He is not a wrongdoer. Now in one verse He says this. If only they knew Me. How beautifully He says it. If only they knew Me. What does this mean? If they knew Me, however guilty they were, since I created people fallible, when they asked for pardon and forgiveness I would forgive them. Or, however guilty they were, as long as they did not deny Me, they would not remain in Hell forever. They would serve their guilt and come out.

But because they gave a pledge never to recognise Allah again, Paradise and Hell are everlasting. Yes, Bayram.

Time has passed quickly. Now I will start for you from the wrongly explained verses, from the seventh verse of the footnotes. I will start from the seventh verse of the footnotes. There's one more question. There's one more question. Is there? Where is that question, let me see.

The ruling of Surah Al-Anfal, verse 65 — if the conditions arise, is it valid today too, he asks; Surah Al-Anfal, the ruling of verse 65, that 65 from before — the ruling; the question you asked, before even looking here, I'll give you the answer: the verses — whatever Allah said before, it is the same at the end; its ruling is always valid; Allah's ruling has no expiry. Its time does not pass either. Let's see now what it says. Surah Al-Anfal, verse 65. If they wrote its page numbers too, they wouldn't make us search. It would be good if they wrote the page numbers too. 184. 184, Hodja. 184. Let's see.

Yes, sir.

Surah Al-Anfal, which verse? 65. O Prophet, it says, urge the believers to fight. The believers — believers are those who for Allah's sake strive (jihad).

If there are twenty patient ones among you, they will overcome two hundred, two hundred unbelievers. In terms of reason. Not strength. In terms of reason. If there are a hundred of you, they will overcome a thousand of the unbelievers. Because they are a people who do not understand, it says. That is, their reason is not like the reason of Islam. Today in fact, the things Islam found in the world by working on the calls (?) of knowledge — all of those things the Muslims made. Most of them. Yes. Then He reduced it to ten men. Then He reduced it to two men. Allah Almighty. Because as technology advances, they too, with technology, since they have it, Islam still always wins in war.

The reason: because it is smarter than them, with its manoeuvres, by showing their weak sides, and by Allah's opening of insight to a person, showing some events — because look, the believer, the believer's insight is open. With his open insight he knows where their weak sides are, and by attacking from there, a hundred men would overcome two hundred, a thousand men two thousand, at this moment. But right now, if there were to be a war face to face, again the same situation, in the same way, a thousand men would overturn two thousand. Yes. Because they are cowards. However strong and powerful they are, when the fear in their hearts throws them into panic, they cannot use their reason.

In this case, Islam fighting with the zeal of fighting for Allah and becoming a martyr, and knowing their weak side and dealing with it, ruins those people. That is why Islam, in the heart, always secures its superiority. If there is to be a war of weapons, I mean a bayonet war — right now they have made atomic bombs, they have made missiles. You see that the man, with his superiority, I mean with the knowledge he has produced, strikes Ahmet and Mehmet. But where the boot steps in, they run away. The boot is the soldier. They cannot stand where the soldier steps in. They cannot face them head-on.

Yes.

I think we understood, right? We understood. Now look at this part now, I will open some things for you here. You will learn how wrongly the Quran has been explained. You will understand that it was explained according to the principles of Zionism, that the root of those principles is Zionism.

Yes.

We stopped at Surah Al-An'am 23, I think.

There's this part; after this part is done,

now look at the wrongly explained places. Let's start from the seventh verse.

Allah has sealed their hearts and their ears, it says. What does this mean?

You know how it says "whom He wills to Paradise, whom He wills to Hell" — He has sealed the hearts of the people He does not want. Allah has sealed their hearts and their ears. And over their eyes a kind of veil has been drawn. And for them, in this world and in the Hereafter, a great punishment awaits. Now if a non-Muslim came to learn the religion, what would he say about this verse? Perhaps Allah sealed my ears and my heart too. Is that why I became like this? Would he say this? Yes. Wouldn't this come to your mind? It would. But look, what is the correct version? At the address "Alastu bi-rabbikum", because they denied Allah, they had Allah seal their hearts there.

If you do not recognise Allah and say "You are not my Lord", and Allah seals your heart, puts a plug in your ear so it cannot hear, and veils your eye, while the one who does the deed must bear its punishment, you cannot load the doer's deed onto Allah. You cannot make Allah pay the penalty. Like a judge. If I commit a crime, appear before the judge, and the judge sends me to prison,

did the judge send me to prison, or did I send myself to prison? Here the deed is Allah's — the deed is man's. The judge is Allah. You cannot equate Allah with the one who does the deed. You cannot load this onto Him. Only, since there is no god but Allah, the one who seals — since there is no god other than Allah, Allah will seal. But He will seal in return for the penalty of the deed done. How can you attribute this to Allah? You load that person, the guiltless (?), onto Allah: that He sealed the servant's heart, veiled his eye, blocked his ear, and now they will never see again. In this world and the Hereafter He would give them a punishment (?).

"If You had not done it, I too would have worshipped You. You wanted so much to pardon and forgive, didn't You? Well, I too would have repented and turned to You." He would say this, wouldn't he?

You cannot speak ambiguously about Allah. And do you know what else you say?

With a play on words: in Arabic — this man, because he knows no Arabic at all, because he does not know Arabic speech — "in Arabic it is like this". It says Allah sealed. Is there a god other than Allah? Of course Allah will seal. But why do you load the person's deed, his guilt, onto Allah? Tell me. Say "they had Allah seal it". Why can't you say it? It doesn't suit you. Or you have given your mind to them with a superstitious head, you don't want to see the truth.

Yes. Now let's read here what we have explained. At "Qalu bala", when they made the covenant with Allah Almighty, those who denied their Lord and waited for the Lord of their imagination, because by their own will and wish they denied Allah, since there is no god other than our Lord's Essence, those who denied our Lord, have had their eyes veiled, their ears made heavy, and their hearts by Allah Almighty sealed. Well, it says "they had it sealed". By whom do I say they had it sealed? Did they have Ahmet or Mehmet seal it? By whom did they have it sealed? Look, at "Qalu bala", when Allah Almighty was making the covenant, those who denied their Lord, I am saying here.

What you are saying, a child wouldn't say, a child. But if you want to slander someone, make that person talk a lot. The more that person talks to you, let him tell lies. Yes. We go on here. With their mistakes. The footnote explanation we have stated here. Having it sealed is the servant's own choice, it says. Look. Having it sealed is the servant's own choice. Allah Almighty does not force him. I am your Lord, He says. He denies. So since he denies, look, it is the servant's own choice. Allah compelling — it says, compulsion cannot be attributed to Allah. Confirming verses. Al-Baqarah 79. Open Al-Baqarah 79, let's see what it says here now.

Look. Al-Baqarah 79. There are confirming verses.

You. Yes, sir.

So woe to those who write the book with their own hands. Well, here you are. They write the book with their own hands. They change the verses of the Torah. They sell them for a small price. They say this is from Allah. See, they say Allah enchanted (?). They too write like that with their hands. They say it is from Allah.

If you had a little knowledge, you would not have shown me this verse as one I explained wrongly. You have the evidence in your hand too. The evidence is with me.

Woe to them for what their hands have written. Woe to them for the sins they have earned, it says.

An-Nisa 79. Let's see what it says in An-Nisa 79. Yes, sir.

An-Nisa 79.

Whatever good comes to you is from Allah. How beautifully He says it. Good is from Allah. And whatever evil befalls you is from yourself. We have sent you to people as a messenger, and Allah suffices as a witness, it says. If they deny you, if they deny Allah, if they receive punishment (?), it is from their own deeds (?), it says. I sent you as a witness, as a messenger, He says. I sent you as a witness. What else does it say here? Surah Al-Kahf, verse 29. Look. The eighteenth surah. Ten. Surah sixteen. Seventeen. Eighteen. What does it say here? Verse twenty-nine. Yes.

And say: The truth is from your Lord. So whoever wishes, let him believe. Here Allah Almighty Himself says it anyway. Whoever wishes, believes. Am I not telling you? Look, here they wrote this themselves. Whoever wishes, let him believe. We have prepared for the wrongdoers such a Hell that its walls surround them on all sides. If they cry for help from thirst, they are answered with water like molten metal that scalds the faces. What a terrible drink and what an evil place to stay. Now how do you attribute this to Allah and say Allah sealed their heart? Why can't you say they had their hearts sealed?

Why can't you blame man?

Al-Baqarah verse 10, look now what it says. Al-Baqarah verse 10. I wrote it all here. Where is the crookedness? Where have they told a word of Zionism as the basis of the Quran? In fact this is not the basis of the Quran; writings like this are not the basis of the Quran, gentlemen. Not the basis of the Quran, this is the basis of Zionism. We need to know it this way. And for years I have been telling the Diyanet (Directorate of Religious Affairs) to correct this. If you want, let us write it. Come to us and say so. Or you write it again, but let us tell you. Tell people the truth. No.

All sorts of things come to my mind, but look what it says now, verse 10, I took it from Surah Al-Baqarah anyway, I wrote five hundred and some verses here: In their hearts is a disease, and Allah has increased their disease. Can Allah be like this? Huh, you, how do you blame Allah like this? He went to the Wailing Wall, like the Jews weep, like those Zionists weep: You sent me into the world, You gave me trouble, if You hadn't created me like this, I would have done nice things for You outwardly, You gave so-and-so this, and You did not give it to me. Huh?

In their hearts is a disease. They're not ashamed, are they, now when I read it like this? When they (?) Allah. Yes. And Allah has increased their disease. And because of the lies they used to tell, for them there is a painful punishment, it says. He both increases their disease and makes them tell lies. And He gives a painful punishment. What do you want from those servants?

Look at the correct version now. In their hearts is the disease of hypocrisy and envy. In their hearts. Because they do not recognise Allah. Their creation is like that.

Because they lied, they increased their disease. For them there is a severe punishment. That is, because of what they themselves did. Well, here too, when you appear before the judge, according to your crime he gives you either life, or three years, or ten years. He gives a penalty according to your crime. Now we have written: Allah Almighty has the attribute of justice. Our Lord does not do injustice among His servants. Will is twofold: universal will and partial will. Universal will is our Lord's. He creates what He wills. He creates what He wills. Partial will is in man. Whatever man asked of our Lord, our Lord gave him that.

In this case Allah Almighty, by doing injustice with His own will, does not wrong people by increasing anyone's diseases. Why not? Because Allah subsists by His Essence. He willed to be known. He created man so that he would know Me. But He left him free in his will. So, it says, are those who know and those who do not know equal? Are the one who sees and the one who does not see equal?

Such people, because they lie, by committing sins increase the diseases in their hearts. They increase their burden of sins. In the realm of the Hereafter, which He calls "what an evil bed", they fall into the punishments of the realm of Hell. Now the footnote explanation. Allah does not wrong. Evil is the earning of the nafs. The increase is the servant's own deed, it says. Yes. Confirming verse. An-Nisa 79. Let's see what it says in An-Nisa 79. Al Imran, Surah An-Nisa 79. We read it a moment ago. Whatever good comes to you is from Allah. And whatever evil befalls you is from yourself. We have sent you to people as a messenger.

And Allah suffices as a witness. And there is also verse seventy of Surah Az-Zumar. Now let's see. What does it say in Surah Az-Zumar, verse seventy?

On page 457.

Surah Az-Zumar, verse seventy.

Az-Zumar. Seventy. Everyone is paid in full for whatever he did. See, it's not me saying it. Allah says this. Everyone is paid in full for whatever he did. Allah knows best what they do, it says. Here you are. Now how can you say here that in their hearts is a disease and Allah has increased their disease?

In this way I have explained the wrongly explained verses of Surah Al-Baqarah, their footnotes, by confirming verses with verses, gentlemen. By Allah's permission we will save the Quran from the thinking of Zionism, which blames Allah. By Allah's permission. Yes. However negatively you behave.

In their time, superstitious heads threw the great scholars of the time into prison too. Superstitions. We, in a time when reason is in play, in a time when every mind can understand the crooked and the straight, the state's legal authority, the state's law, will determine between Zionism and the basis of the Quran which one is right. We will write this and have it printed. If necessary, applications will be made again to the relevant places. Again. I told you give us the footnote. We said give us the text, the footnote, the text of the Quran. He tells me that in ten places he said Allah instead of saying Gabriel.

With your own tongue you are explaining your own guilt as slander. And Allah — Gabriel is not Allah.

We are explaining it to you with verses. The Holy Spirit is Allah.

Ar-Ruh al-Amin is Allah too. The universal Spirit is Allah too. Man, to whom He gave a part of His Spirit, is also a part of his Lord. That is why he is honoured above the worlds. But you cannot grasp this.

To grasp this, comprehension, reason, knowledge that comprehends the meanings of the verses is needed. Here you are, call me and let's talk.

Aren't you in a muddle (?), saying you will tell the truth? You are spreading superstitions to people. You print Qurans like this and send them to people.

Yes.

Astonishing, really.

I'm very saddened by this. I'm very saddened. No others, I think, right? Is there? Look and see; I'm getting upset reading these, I get sad like this, very sad; so on the other hand let's have the book printed, so people read it and see the truth. Yes. None. Right? Anything else? There's one more question, there's one more question. Let's see. We've closed this, let's close it. It's closed.

Surah Al-Anfal, the ruling of verse 18, here. Metruh (?) is saying it.

There are questions, there are. Or can't I do it like this?

Yes, hello. Of our Lord: "Man is My secret, and I am his secret." Could you explain it, sir, he says. Who said this?

Of our Lord: "Man is My secret, and I am his secret." Could you explain it, sir, he says. My son, this — there is no such verse, but this is something some people — or let's put it this way, I could say people like me — words people would say. These are a secret. A moment ago I said something in my words. That was the answer to your question. What did I say? Man is a part of his Lord, because He gave him from His Spirit, I said. Well, that was the answer to your question.

What do we say after that? I am man's secret. Well of course, how Allah created us, He knows. That is our secret. How He created the heart, how He created the kidneys, how He made them work together, how He (?) the brain, how He made them harmonious with each other. That is a secret, of course. Something that belongs to our Lord. We cannot know this. We cannot. Yes. Clear. Farewell. Peace be upon you. Be in Allah's keeping. Yes.

There's time until the night prayer. You can go. How many want to stay? There's more after it. For the night prayer. Yes. Then let's pray the prayer. The prayer The Diyanet — we hit it again, but in their hands they have their evidence, look, here, what they told me is here. In ten places, he says, he said Allah instead of saying Gabriel.