Talk of 1 November 2025

What is it saying? The security package, to ensure each other now look, it's bringing this up. Should I close this? I'll say that it accepted. Let me close this too. From here?

Lütfü, to him (?) This too let me close. Are you closing it here? Close that too. I said start, what happened? Now let's try again. Alright.

Yes.

Sir, I wonder (?) guest, where do we start this Is it here? Middle you explained to us the meaning of the prayer This is it guest, in Surah Al-Isra, as they entered it before "let them enter the mosque," Allah says. Hodja, this mosque down (?), was the people who entered it before a Muslim people? Those who first entered, who are they, Hodja? I didn't understand, may Allah be pleased with you. Verse 7. Sir, Surah Al-Isra 14 382? (?) 1 369 381, 382 282 Yes.

Verse 7.

Here there is something about the Jews. If we read it from further back, it goes like this. We told the Children of Israel in the Book: you will, on earth, to the degree of insolence, a reaching the level of transgression, cause corruption on earth twice," it says. "At the first corruption," it says, "We sent against them strong, mighty servants of Ours." Corruption you will cause. When the time of the first of these came, Our strong, mighty servants came upon you. They went searching for you among the houses. In return for your transgression, a promise is made that will be fulfilled.

Now again they are doing the same transgressions. Probably the same thing will happen to them, probably. We will return to it, but time will show it. These are the fitna of the earth. And at the same time a cursed people. According to their own minds, one Muslim, a thousand Muslims are like one Jew. That is, one Jew is worth one Muslim. If one Jew dies, they would kill a thousand Muslims. Whereas not a thousand Muslims; a Jew cannot even be a hair of a Muslim's beard.

Why? He cannot be a hair of his beard. Because even if a Muslim enters Hell, the fire is forbidden to him. But he is eternally in Hell. So a Jew who is eternally in Hell and remains subject to the fire cannot be compared with a Muslim. Not even a hair of his beard; there a Muslim cannot burn in the fire. That is why I said it.

A Jew cannot even be a hair of a Muslim's beard. Because he is both the curse and the fitna of the earth. Look, does he stay calm on earth?

He knows no manners, no custom (?), no humanity, no obedience, he listens to no word, nor does he respect the agreements made.

In this case, can you call this a human being? Yes.

Now in the sixth verse too: "Then We gave you victory over them again." There, the state was founded. "We increased your strength with wealth and sons and multiplied your numbers." "If you do good, you do it for yourselves. If you do evil, you also do it to yourselves." Everyone is free within the permission (?) of their own will. Man will fulfil whatever covenant he gave Allah Almighty in the world of the hereafter (?) He came to the world to prove what kind of a person he is. It does not tell a person what good and evil to do, saying "you must do it like this, you must be like this." But then it says this.

It speaks of the future. "You twice," it says, "may your faces be blackened." Sir, "Our strong, mighty servants will come and do the same thing you do," it says. "They will blacken your faces," it says. "If you do good, you do it for yourselves; if you do evil, you also do it to yourselves." "When the time of the other punishment came," that is, when the second came, "let them blacken your faces." That is, they will ruin them. That pride, their arrogance will be broken. Again, as Hitler did, sir, either in gas chambers (?) or in the middle of the sea they will perish.

"As they entered it before, they will again enter the Mosque of Solomon, the temple, and they will destroy completely everything they lay their hands on. "They will be set upon you," it says. Now, who are these? According to this verse, those who enter Al-Aqsa Mosque, who wipe out the Jews and lay waste to Al-Aqsa Mosque, are not Muslims. Probably. "The Babylonian kings entered it again, sir." Huh? The Babylonian kings.

Then, then the Babylonian king had already entered it. Yes. We are talking about the future now. But formerly the Babylonian king. They worshipped fire, probably. That's how it seems to me. The Babylonian king worshipped fire, probably. Yes.

And those who will enter Al-Aqsa Mosque, again probably, seem to me (?) like that. Here. Because in the seventh verse, they will enter the Mosque they will enter the Temple of Solomon and utterly ruin everything they lay their hands on entirely. A Muslim does not enter here like that. Nor do Muslims ruin the mosque. To this, to here, it seems to me there is still time for these. For this destruction, for laying it waste, it seems there is still time. Islam is still standing. That is, Al-Aqsa Mosque is protected. In fact, Turkey first of all says, "This is our red line," for instance.

Anyway, people are drifting further and further away from Islam. And people who drift away from Islam do every kind of evil. In that case, when they enter there, they will lay it to ruin as well. But this will be near the end of the world, inshallah. There is still time for these.

Look, verse 8, what does it tell us? "Perhaps your Lord will have mercy on you." Here, "perhaps" is not right; here "perhaps" doesn't work. "Your Lord," it says. Here the word "perhaps" is not there; is it there? The word "perhaps" is not there. Allah (?) There, there, to them in that way He will have mercy on you, that is, He will have mercy on some people among you, but if you return to corruption again, We too will punish you again. With what this time? With Hell. Because the two times are over; the third is Hell. "We have made Hell a prison for the disbelievers." Yes. Guest, like that, there those who enter are not Muslims. They will enter dressed as Muslims, or else at a time when Muslims have gone astray, will they enter to plunder, then?

(?) they will turn it into a ruin.

In the commentary on verse 66 of Surah Al-Anfal, about 100 Muslims coming, prevailing over 200 disbelievers, it speaks. "In that case, the events happening right now, this too is this much." "The events too are this much." What does that mean? "The events happening right now are also this much." "Why can't the Palestinians and the Muslims prevail over Israel, which is fewer in number? Can you shed light on this topic according to this verse, Hodja?" "Thank you," she says. Now, Surah Al-Anfal, 66, the verse. Page 184. 66. Look now. Yes. 184. 163. 176.

"Now Allah has lightened your burden. He knew that there is weakness in you. So if there are a hundred patient ones among you, they will prevail over two hundred of them, and if there are a thousand of you, by Allah's permission they will prevail over two thousand of them. Allah is with the patient," it says. Now what our child asks, she says, why, for instance, the Palestinians and the Muslims can't prevail over Israel, which is fewer in number. "Can you shed light on this topic according to this verse?" This prevailing by numbers: perhaps the disbeliever has such people that, if he grabs them, he lifts three, four Muslims at once into the air.

Allah Almighty does not mean this strength and power. He means the mind. The mind.

One Muslim was at first against 10 people. Then it went down to 3 people. Then it went down to 2 people. Here it says 2 people. That is, with his mind he destroys the opposing unit. Let us give an example of this. In the Battle of Mu'tah, Khalid ibn al-Walid with his army of 1000 scattered 3000 people. He got out of there. Now here too Allah Almighty brings the mind into play. Not strength and power. In this case, Islam suffering defeat in this way is due to its laziness. One works and rises, the other lies down and eats what is ready; Allah has justice.

He does not let the right of the one who works go to waste.

In this case we too were the plaything of non-Muslims. We were a mandate state and a junta state. No one can deny this.

When this government came, when the AK Party came, we were saved from the mandate and saved from the junta, and we gained our freedom. If we had been in the same situation, if this party, this government had not been over us and we had gone on with the same rule, Israel would have scattered your 80 million people like chicks (?) because it has missiles, it has cannons, it has rifles and it has its dome. But now Turkey has missiles, it has planes, it has its steel dome too.

There is technology, there is warfare. Whoever works and becomes superior, he wins. The era of facing each other like before, with swords, on horseback, on foot, is over. Now you strike thousands of kilometres away, you scatter them, you go inside. Yes. That is why Allah does not let the right of the one who works go to waste. Look, in the world there is no scholar, no one whose prayer is accepted. For two years they have been praying for Palestine. Isn't that so? Well, is Allah deaf? God forbid. Does Allah not see? God forbid.

He is aware of everything.

Does He pity His servants as much as we do? Oh, He pities them more than we do. But He is showing our eyes something. What does Allah show? "O you who believe, against your enemies, keep well-fed horses make weapons, grow strong," He says. Man is even making the atom; if you lie here, of course he will strike your head. That's why it's like that. Your guest (?) lost a hundred people to two people. Now even if it were not a hundred but ten thousand people, if there were one Jew (?) so much. That is not what the verse means.

People who are equal in right, equal: a hundred people will prevail over two hundred people. Now, the one with more weapons, or else the one with superior weapons, prevails over the other. Today you cannot compare this verse with America, the leader of the world, which tries to act as leader. You cannot compare it right now with China. China was a very backward state until yesterday. Those at their head kept taking bribes. These men came, executed them, executed those people, those at their head, and they made China China themselves. So it means it addresses the mind. The mind: strike them with your mind.

Yes. Guest, guest, like this: your daughter (?) "Peace be upon you, sir. Lately I go back and forth between patience and the nafs. I say let me be patient; my nafs feels very heavy. I say let me struggle with the nafs; my patience is not enough. In my world, patience always means staying silent in the face of injustice. The more I stay silent, my nafs tells me: you are a helpless servant who doesn't even defend her own right. I say let me start with whichever is easier. Both are a heavy load on my body. If these two words that occur so often in our Quran are this heavy, there must be something that makes them easier.

Either dhikr, or prayer, or worship. I have listened to these from you for years. But when a person is tested by what she lives through, it's different, I think. I kiss your hands," she says.

No matter how much oppression a person suffers, no matter how great a calamity he suffers, if he surrenders his heart to Allah, the torments he has seen feel to him like a festive mood.

I understand you very well.

People would marry, would divorce.

When divorced, even if the one who divorced you did you an injustice, to himself, He will give account to Allah.

Because in the verse too, as much as women are a trust to the man, for betraying that trust, to Allah as one bound to give account, he himself will be called to account.

In this case, the duty that falls to you is to be patient constantly. Patience raises a person's rank.

From whom will you take your right?

Do whatever you will with the law. One is in the north, one is in the south. To whom will you tell your trouble?

What weighs on you is the devil's temptation joining with the nafs and being hostile to you. Bind your heart to Allah. Continue as you were before. From now on I have advice for you. Don't consult anyone. Don't make another marriage. That is my advice to you. So continue with your patience. Erase everything from your heart, count it as nothing, start anew.

Only that way will you find peace. No one in the world is eternal. Allah Almighty does not put on a person's back a load he cannot carry. The devil's temptation makes the events a person goes through look heavy to him this way, and as it comes to your mind, with the words they said to you, sir, it drags you into unrest. People who don't know themselves, if they are strong and mighty, go and kill the person opposite. Yes. That is why we, people of faith, toward the people opposite us: however much injustice he has done, he himself will pay its penalty in the other world. In this world you cannot settle accounts with the one who has separated from you.

But if you follow my advice, you will be at ease. From now on you will not marry anyone. Erase it from your mind. Just like a person who has withdrawn into seclusion, you will do all your duties in the world. You will live from your children and family. But you will not marry. If you marry, you will keep getting slapped.

In the end, Allah knows my heart, I knew he would leave you and go back again. Because a person doesn't leave his factory here and come there. There he came for the sake of that benefit. If his work there had been right, he would have left you too. There he didn't find the place he wanted either. He went right back. Let go of him. Stay well, may Allah keep you. Is there another question? Let's see. Let's see.

"Al-Baqarah, verse 38, could you explain it?" she says. Surah Al-Baqarah, 38. Let us open the verse. "We to them said: 'Go down from Paradise, all of you.'" "We said to them: 'Go down from Paradise, all of you.' Know that when guidance comes to you from Me, whoever follows My guidance, there will be no fear for them, nor will they grieve." Now here the question you asked me is probably this: "all of you," when it says that, whom did it mean? Here an "all of you" verse does not exist, here. It speaks of Adam's departure from Paradise: "Go down from there with your wife." Otherwise, into Paradise only one, the prophet Idris, has entered. In Paradise there is only him.

Let me tell his story too, and then let's continue. The prophet Idris, first, the prophet Idris was very pleasing to the angels. Azrael (peace be upon him) says, Gabriel (peace be upon him) says to Allah Almighty: "O my Lord, what a beautiful servant this servant of Yours is." He says this, sir, his things, "his states please us very much," he says. "He also wants to see Paradise," he says.

Allah Almighty gives an order to Gabriel. "Go," He says, "take him and show him around Paradise."

Idris (peace be upon him) goes all around Paradise. Azrael (peace be upon him) comes. The divine command, its time has come. Upon this, Gabriel the Trustworthy says, "Look," he says, "with us there is no lying. We told his wife," he says, "I will hand you back. Leave him," he says, "let me take him to his wife," he says, "there," he says, "do whatever you will." "No," he says, "the command is so," he says, "with us too," he says, "there is no lying like this." While they were saying this, Azrael (peace be upon him), as he was taking the soul of Idris (peace be upon him), and Idris (peace be upon him) was sinking to his knees, Allah Almighty commands Azrael: "Give his soul back," He says. When his soul returns, he gets up on his feet again.

"Come on," he says, "now I will take you," he says, "I will hand you over to your wife," he says. "Let our word be fulfilled." "I won't leave Paradise. If it is death, I have tasted death," he says, "if it is Paradise, I have come to Paradise," he says, "I won't leave here yet," he says. Gabriel (peace be upon him), whatever he did, it was impossible (?). Allah Almighty says, "Leave him, he is in Paradise," (?) for, that is, he was the patron of tailors; Idris (peace be upon him) is still there, for the people there he would cut garments, that is. They will go from here. Now here too Allah Almighty puts Adam into Paradise.

He says, "Don't approach that tree." When they approach that tree, the devil deceives them. When their private parts were exposed: now, not all of you, but get down from there. To whom? To Adam and your mother Eve. Now here, when it says "Go down from there, all of you," there is a word close to it. That is, did you say "all of you"? There, as if people had been created, the people of Paradise will come to the world, and once, Paradise is forbidden to the people of Hell. You can't say "all of you" to that. Even if people are people of Paradise, even if they will enter there, since they will come from Adam's loins, there a nicer word needs to be used.

But the Turkish word doesn't fit the Arabic. So there one might say "all of you." That is, those who will come from his loins will all be tested in the world. After that, those for Paradise to Paradise, those for Hell to Hell. Yes.

"We said: Go down from Paradise, all of you," it says. When it says "all of you," for it a more fitting word should be used there, but our Turkish words are not enough for it. And we say, "Go down, all of you." That is, a person cannot enter Paradise without coming to the world. Because the world is the place of testing. And since Paradise is forbidden to the disbeliever, Allah Almighty is thus addressing the generation that will come from his loins in this case. For instance, in Surah Al-A'raf, verse 172, what does it say?

"Allah made a covenant with Adam (?)" That is, He made a covenant with those to come from Adam's offspring. Look how beautifully it says it: He made a covenant with those to come from Adam's offspring. "Wa ashhadahum," a witness against themselves, "alastu birabbikum," (?) He said, it says. Now here, since all people will come from Adam's loins, here it means "all of you," but here it seems as if they were in Paradise and all went down from there. Whereas this is only that, coming from Adam's loins, all of them will go through a test in the world. This needs to be put in a nice word, but that word has no equivalent. It can only be explained this much.

It is understood now, probably. Yes.

"Al-Baqarah, Surah, verse 41, could you explain it?" Sir, I kiss your blessed hands with respect. "Believe in the Quran We sent down confirming the Torah that is with you; do not sell My verses for a small price; do not be the first to disbelieve in it; fear Me." All these created things, before the word of Allah Almighty, are like a small price; Allah Almighty's word, before the blessings of the world, is a small benefit. I have already written its meaning here, but let me read it from here. Surah Al-Baqarah, verse 41, sir. "And believe in the Quran We sent down confirming the Torah that is with you. Do not sell My verses for a small price.

Do not be the first to disbelieve in it. Fear Me." I have written its meaning here. I have made a little explanation. Sir, from here, Allah Almighty, in the Quran: the Torah, the Psalms and the Gospel are in the Holy Quran.

In the time of the Torah, or when Allah Almighty sent down the other books, the rabbis changed some words in the Torah. Now, in the time of John, the king summons John. John's sister, the king's sister, her daughter, wants to give to John, wants to give to the king. That is, he will marry his uncle's daughter, his elder sister's daughter. The king will marry his elder sister's daughter, his niece. He summons John. John says to this, "It can't be."

"But," he says, "Moses permitted this," he says. "I," he says, "am not of Moses' religion," he says.

Of Moses. And he is a prophet, after all. He throws him into prison. Now, "In the religion of Moses," he says, "sir, it permits this," he says. When he says "I'm not of his religion," there is no such religion. In Moses there is no such religion. They made changes in the book with their own hands. That is, they will have it given to him. Sir, for money. In this case, his elder sister, the king's elder sister, when Zechariah (peace be upon him) comes to save his son, has John killed inside. Zechariah too, while going to save his son, these Jews, these cursed ones, follow him. When he realises he is being followed, he goes inside a tree trunk.

They close the trunk from both sides and cut it with a saw, Zechariah (peace be upon him).

John has one more word while in prison. They say, "Someone who speaks like you has come," he says, about Jesus. He says, "Alhamdulillah, my namesake (?) has come." How beautiful. Now here too, it's verse 41, isn't it? "And believe in the Quran We sent down confirming the Torah that is with you." Believe. Because what it confirms, the true one, is in the Quran. All the verses, the true ones, that is, the true verses of the books, are in the Quran, the Holy Quran. That is why the Holy Quran is four books. The Torah, the Psalms, the Gospel, with (?), are the Quran. That is why the books in their hands have no validity left.

If the books in their hands still had validity, today on earth superstitious, superstitious religions would have appeared. (?) mine is like this, his book is like that, because they all wrote with their hands. And because Allah Almighty knows this, when He sends a prophet, to whichever people He sends him, He addresses that people. But the Quran addresses all the worlds. Because it addresses the worlds, He gathers the originals of the books He sent in the Holy Quran, and the four books become the Quran. The Torah, the Psalms, the Gospel and the Quran. For this reason all people in the whole world are obliged to be bound by the Quran.

Its counterpart is: "Truly, the religion with Allah is Islam." As a religion there is no religion other than Islam. And there is no god but Allah.

This is a definite command. So the other religions are superstition. I always say it.

Then if they have no religion, what are they? They are without religion.

They are without religion.

Because they followed superstition.

Now, I said it last week too. When Allah Almighty sends a prophet to a people, those who follow that prophet are upon the nature of Islam. Upon the nature of Islam. Those who don't follow are without religion. They turn their backs and go, don't they; they shut out the prophets, don't they; the believers are those who have believed in Allah. Because a prophet, no prophet calls people to himself, it says. This is the verse. In this case, Allah Almighty sends the prophet He sent to people to make His essence known. In this case, whoever believes in His Prophet has believed in Allah. And whoever turns his back on the Prophet and goes becomes a disbeliever.

In this case, whoever does not accept the Prophet Muhammad (peace be upon him), who came as a mercy to the worlds, as a prophet is without religion. If we give the same example for the other prophets, likewise without religion. Those who follow are Muslims. That is, the one who accepts all four books. Whoever deliberately denies a prophet is a disbeliever.

In this case, why did I say this word last? That whoever denies a prophet is a disbeliever.

The Gospel, Jesus sent down. The Torah, Moses sent down. The Psalms were given to David. We believed in them. Those who believed in them at that time are upon the nature of Islam. Look, upon the nature of Islam. In this time too, if Allah gathered the three books and sent them with the Quran, they have no validity left. If you really want to be bound by them, the originals of those books are in the Quran. And Allah's command too: if you don't believe in the Prophet He sent you as a mercy to the worlds, your religion on earth is not valid, and you fall into the position of the people meant in the verse where Allah Almighty says "disbelievers." Yes. As I say openly, no one else says it.

But I tell the truth.

Yes.

I don't fear people. I tell the truth. I fear Allah. If I am lying, let them prove the opposite of what I say, and I'll kiss their hands and turn to their language. But let them prove it. This Holy Quran has come as a mercy to the worlds. Whoever doesn't believe in it is a disbeliever. It's that simple. Let them prove it didn't come from Allah.

With one verse, with one surah, with one verse, I prove that the Quran was sent down by Allah and that no one will have a single word left to say against the Quran. A single verse.

"If mankind and jinn gathered, they could not produce the like of this surah." There is such a verse. Go ahead then.

So it is the word of Allah, the Lord of the worlds.

Yes. Is there anything else? No? Yes, guest, you probably understood the answer to your question: for a small price, setting their eyes on the goods of the world, the people who exchange Allah's word for worldly goods. Now why does it say a small price? Let's give the answer to this too. Why a small price? Allah Almighty created the world too within a time. This too has a value. The world too has a value. Everything Allah created has a value. That is why. But before Allah's word it is a small price.

Worthless.

If you ask questions, I will explain. My daughter says, "I understood, sir, and very well. May Allah be pleased with you, I kiss your hands," she says. Yes. My advice, keep it. We are people who, with Allah's verses, hold a light before you. Allah Almighty, in Surah Al-Baqarah, verse 257, in the verse: Allah takes people out of darkness and brings them to His light. He lights their way. Look, verse two hundred fifty-seven. Sir.

Two hundred fifty-three.

"Allah is the friend of people. He brings them out of darkness into light. As for those who disbelieve, their friends are the taghut." There you go. Now does it prove what I said a moment ago, that there is no religion other than the Quran, that there is no religion other than Islam, that those who don't believe in it are disbelievers? It's not me who says it, Allah says this. "Allah is the friend of the believers; He brings them out of darkness into light. As for those who disbelieve, their friends are the taghut; they take them out of light into darkness. Those are the people of Hell; they will remain there forever." Now let's come to verse 17. Look now: so that I may listen too (?) those who explain the Quran's essence according to Zionism, as if there were a religion other than Islam, who take the Quran's essence out of its essence and write it according to the essence of Zionism, and who accept this as the essence of the Quran, look what it says: "The state of them, the hypocrites, is like that of one who kindles a fire on a dark night." These can't kindle a fire. Our Lord's word in a figurative sense, this. What does it say? Allah sent down His light. What is this light? This light is the Holy Quran. People were in darkness; it lit the way before them. The prophets too, He sent books.

Surah Al-Baqarah, Surah Ibrahim, verse one. That is, let's read it too. Which page is it? Two hundred ten, page eleven, two hundred fifty-five, look now. 209 225 252 55. Look what it says, Surah Ibrahim: "By the permission of their Lord, to bring people out of darkness into light, that is, to the path of Allah, the Almighty, the Praiseworthy, this is a book We sent down to you." So, burning in the darkness, a light; this book holds a light before people. Your hypocrite, sir, cannot light a light in the darkness, cannot make brightness. Then it continues: "Like one who kindles a fire in the darkness.

The moment the fire lights up its surroundings, Allah at once takes away their light and leaves them in darkness." Can Allah be like that? Come on (?). Then did they write a book to light up their way? Where is the proof? I am reading you the correct one. I am reading you the essence of the Quran now. This is the essence of Zionism. They always blame Allah. Allah is guilty. God forbid. May Allah protect us.

"The state of them, the hypocrites, is like a fire burning on a dark night." On a dark night. We people were in darkness. Allah sent prophets and books. There, in that darkness, the Holy Quran that Allah sent down is a light before us. "It is like a fire. When the fire lights up its surroundings, those who turn their backs to the fire leave themselves in darkness." This is the essence of the Quran.

We say let's print the text of the Quran, but we say it is contrary to the essence of the Quran. Why do we say contrary? Because it has accepted the essence of Zionism. According to Zionism, the essence of the Quran is contrary, of course. They always blamed Allah. For Allah's sake, just read this Quran. You won't find a single fault in Allah. They always laid it on Allah. Just as they go to the Wailing Wall of Zionism and, weeping, blame Allah. Yes.

Yes.

Another question, none. Do you have one? Is anyone going to ask a question? Nobody has a question. Yes, anyway they all know it, mashallah. Will you ask, Hamdullah? No.

Then I opened a place like this. Surah Al-A'raf, verse 168 came up. There is a verse here that is explained wrongly. "We scattered them, the Jews, in groups on the earth," it says.

Allah Almighty scattered the Jews in groups over the earth. Listen to the verse carefully now. "Among them there are good people, and among them there are also those lower than this. Clearly, perhaps they will turn back from evils. We tested them with good and evil," it says. Allah does not know what will happen. Look, Allah who created the worlds doesn't know what will become of these. Look, they, the Jews, in groups on the earth dispersed. Allah did not scatter them.

They always blame Allah. "If You hadn't scattered me to such a place, hadn't sent me, I would have done this for You," he won't be able to say. They dispersed themselves. But when it says "He scattered them," he finds a word to say. Allah does not interfere in anything of the person He sent to the world. Look, for two years they have been killing Palestinians. Does He interfere? Come on, let me tell you. Does He interfere?

Which verse was it? 168, sir. 168, in Surah Al-A'raf, isn't it? Yes.

"Them, the Jews, We scattered in groups on the earth," it says.

Allah scattered no one on the earth. Everyone goes where he wants by his own will. For what he did? He himself will give account to Allah. Whether in a good direction or a bad direction. "Among them there are also those lower than this. Perhaps they will turn back from evils." Allah doesn't know. "Perhaps they will turn back." "We tested them with good and evil," it says. They always blame Allah like this. And Allah knows nothing of anything. That is why people try to give direction to Allah. The Jews.

Of course the Jews dispersed themselves in groups on the earth. Among them there are good people, there are. Among them there are those who pray but cannot show themselves, who are hidden. Again, among them there are those lower than this. There are those who are human in form, animal in character. To make themselves witness to what kind of people they are, they were tested with good and evil. They were tested with good and evil. They were tested, that is. Here too it should say "they were tested." Yes. Here too there are mistakes. In some things. Now, in verse 169, when writing there, from there the correct ones are being written, right? Correct them.

Alright? Verse 169 is also a verse explained wrongly. "After them, in return for distorting the verses, taking the goods of this worthless world, saying 'we will be forgiven anyway,' there came some evil people who inherited the Book. If another benefit like it came to them, they would take that too. Well, had He not taken a pledge from them in the Book that they would say nothing about Allah but the truth? And had they not read what is in the Book, in the Book? The abode of the hereafter is better for those who are mindful. Do you still not understand?" Here it has put its finger on a subtle point.

You read it and pass on. You can't understand that subtle point. Because they always blamed Allah, and you, saying Allah is always right, right, Allah does it, pass over it like that with your faith. Where is that?

"Well, had He not taken a pledge from them in the Book that they could say nothing about Allah but the truth?" it says.

"Had He not taken it?" Allah Almighty took a pledge about the Book. They were not to say anything other than the Book. And Allah Almighty could not bind firmly the pledge He took from them. And these don't go outside the Book. No, Allah takes a pledge from no one. Everyone asks from Allah. Allah shows him the way to his good. But when he fully asks Allah for that wish and desire, accordingly He places (?) in him. That becomes his destiny. And he lives his destiny. Oh, heedlessness! Heedless people.

"After them, in return for distorting the verses, taking this world He calls worthless, the goods of the world, saying 'how we will be forgiven,' there came some evil people who inherited the Book. If another benefit like it came to them, they would take that too." Hadn't Allah told you in the Book not to speak anything but the truth, not to speak, that the Messenger among you is the truth, had they not read it to them? There, that's right. Allah says it. "Didn't I tell you not to speak anything but the truth? Didn't I tell you not to eat what is forbidden? Didn't I tell you not to kill a person unjustly?" Allah says this.

Because Allah tells the truth. He tells what is right.

But here, what does it say? Look now.

"Well, had He not taken a pledge from them in the Book that they could say nothing about Allah but the truth?" He took the pledge, and in the Book. Allah took a pledge. Whereas Allah took a pledge from no one. Allah took a pledge from no one at all. Only, when a person was making the covenant, what he asked from Allah, Allah Almighty gave him. So that a person proves he is a complete person, what kind of person he is, even though Allah also showed him the right path, whatever (?) he did in the covenant, that is what he did. So here there is a situation of blaming Allah, as if the person gave Allah a pledge and "You couldn't keep Your word to me, so I went outside it." Whereas what does it say here?

"Had I not told you in the Book?" it says. Hadn't it told in the Book? Allah Almighty shows the way. "Hadn't I told you? Not to speak anything but the truth. Sir, didn't Allah tell you that the Messenger among you is the truth, in the Book?" it says. The Quran came down. Didn't He say that Muhammad came as a mercy to the worlds? That among all the books the Quran came down as the true religion (?), Allah's Islam, didn't He say that? He did. Whoever believes, believes. Whoever doesn't believe goes his way. No one can blame Allah. This is the essence of Zionism.

We are trying to turn the Quran to its essence. The Quran will return to the essence of the Quran. No one can blame Allah.

Yes.

There is a question here.

My daughter asked, what I said, right. "Hodja, now, I could not pass this test. Twice I had words of rebellion. Then I felt sorry. I started reading the Quran, and at the end of every verse I started reading saying 'O Allah, forgive me, join me among Your righteous servants.' When I reached the middle of Surah Al-Baqarah, the voice coming to my heart said, 'Don't say that; say: La ilaha illa anta subhanaka inni kuntu mina'z-zalimin.'" You said it right, my daughter. This is the prayer of Jonah. In the belly of the fish, when he was troubled, when he said "O Allah, I have wronged myself, forgive me." There is also a hadith of the Prophet about this prayer: if a person says it when he is sinful, our Lord, it says, will forgive him for the sake of Jonah too, it says. Yes, you said it well.

I know you are a good child of mine. "This is better," it said. "Now I went back to the beginning, I am reading again. I hope I can make up for my mistake. Truly, in this way, would it be better for me to complete the Quran?" It will be very good. May Allah help you; may Allah grant peace to your heart. Yes. Stay well, be entrusted to Allah. For the sake of Allah Almighty, Al-Fatiha. Hakkı, how will we tell people My God, my God