Talk of 11 April 2026

No, there's nobody.

There's nothing.

Call Hüseyin, Hüseyin, if there's a question, tell me, because there's nobody here. You will ask, I will explain; you can ask too, get ready, yes. Ask.

Yes. Yes.

This one worked.

Yes.

for quite a while (?) is there a question? Go on, ask. Come come and tell me next to me. Surah Al-Isra, the ninth verse. Which one? Al-Isra, nine. Look at which page.

282. It starts at 282. 282, yes. Which verse after that? 29, 28, 29. Let it stay like this.

There are no questions on our question board. No questions today.

They will ask from here and we will explain.

They say: Surah Al-Isra, 22,

verse 28. Is it 29? Verse 29.

What does it say here?

Do not be tight-fisted. Nor be completely open-handed. Then you will be blamed, and you will be left grieving over what you lost, it says. What is there to ask about this? It is already a clear verse.

Even when giving charity, you will keep this verse, this word, in mind. Do not be tight-fisted, it says. And do not open your hand too much either. Now, in your pocket, or the household money that will only just last to the start of the month, in your pocket you have 100 lira.

That day you will buy some things for home, they come to 60 or 70 lira.

What is left? 30 lira. Do not give all of the 30 lira either, it says; give a small part of it as charity, because you may need this money on the way. Or, how much do you spend on the house each month? You spend 20 thousand, 25 thousand lira; if you hand out 5 thousand lira of it as charity you will be in trouble. What will you hand out? Of twenty thousand lira, how much money was left over for you? A thousand lira was left over from the kitchen costs of the house; give a hundred lira of that as charity. The measure is this. It's not "a hundred lira was left, give the hundred lira too"; that too will stay in a corner for your needs, the ninety lira too, yes.

Charity has no fixed thing. It has no fixed measure. Its measure is the heart. Because it comes from the heart, Allah Almighty tells you: from the heart, it says. Thinking "I will earn a lot of reward", giving too (?) and then, when you are in need (?), do not suffer heartache, it says.

Say it. Yes.

Now, the situation is like this.

That is not charity. What Hazrat Abu Bakr did is not charity, it is help. Help, but who is asking for this help? The Prophet is asking for it. What does he say? Today, help for the sake of Allah, he says. (?) Help for the sake of Allah. And Abu Bakr as-Siddiq gives everything: his goods, his property, the clothes on his back. He finds half a blanket. He wraps himself in the half blanket.

Now that day he cannot go to the mosque. Abu Bakr as-Siddiq is not in the mosque. But Gabriel the Trustworthy, in Abu Bakr as-Siddiq's clothing, naked wrapped in half a blanket, covering a man's private area, between the navel and the knee.

The Prophet sees him, Gabriel the Trustworthy: Gabriel, my brother, what is this state, he says. He says: you asked for help; Abu Bakr and Siddiq gave everything he had, he found nothing else, there was half a blanket at home, he wrapped himself in it. Today the people of heaven are in this state too, all the angels are in this state, celebrating as on a feast day, he says. He goes and sees that Abu Bakr as-Siddiq is in the same state at home. O Abu Bakr, he says, Allah Almighty, through Gabriel the Trustworthy, sends you His greetings: I am pleased with Abu Bakr, is he pleased with Me? He said. Upon this Abu Bakr as-Siddiq says, I am pleased, I am pleased, and falls down in a faint. Now, would you hold your own faith equal to the faith of Abu Bakr as-Siddiq? Why, am I not a human being? You would give away all the things in your house, the clothes on your back, and afterwards feel no regret?

That was particular to him. Look, it already says here: afterwards, it says. Do not suffer regret, it says. In the verse. Set aside for yourself. They did not care about goods and property. Fame, renown, pride, arrogance, ego, grandeur, worldly desire: they did not know these. They would fill their stomachs. They ate that day's food, and for the morning they said, Allah is generous. Imam al-Ghazali says this on the matter as well.

Whoever has food for the evening is rich, he says. Whoever has food from evening to morning is rich, he says. Even whoever has food in the evening is rich, he says.

Now, in this world, how many people can you point out like that? It's not that there are none. There are. Allah's servants never run out.

But that faith is needed.

Help with charity. Tell the two apart. Yes. Here we are talking about charity. There is a command here, isn't there? In what Hazrat Abu Bakr did, there is a command too. In response to our Prophet there is a different situation. Come closer, from here. And speak a little faster. Speak up. There's a command there, Hodja, isn't there, Hodja? There is our Prophet's command. (?) There is a different situation. You are right there. The command of the messenger sent by the Lord of the worlds. The command of the messenger from whose light He created the worlds and whom He sent as a mercy to the worlds, there is that command.

Now, if I say to you, come on, there's a call for help, give for the sake of Allah, you will be suspicious of me. (?)

Because Allah Almighty says the world is made to look attractive to people. It looks attractive. And the nafs heads towards it. But the Prophet is free of need for this; about him be suspicious of him. Suspicion is a (?) that Satan gives you. Because he came as a mercy to the worlds. He knows what will become of what. If you could know what I know, you would laugh little and weep much, he says. Yes. So, with a prophet, with the Prophet's command, here charity, holding it and adjusting yourself accordingly; in life it (?) anyway it comes from your heart, but give according to your means. Give according to your situation.

Now, I lived this verse a lot. How did I live it? I have fifty kuruş in my pocket. Fifty kuruş. Back then bread was sixty kuruş. I am telling what I lived through in my youth. It doesn't buy a loaf. I was single then. I was young. It didn't buy a loaf. Sixty kuruş.

I would give twenty kuruş of it to a poor person. With thirty kuruş I would buy half a loaf. Back then they also sold half loaves. They would cut it and sell it. You don't know the years fifty-eight, sixty.

Yes.

Well then, why don't you think of what comes after? Afterwards, I have my salary, I'll get it, I mean the next day I have my salary, I'll get it; or the next day I have no salary, I had asked a friend for some help, tomorrow from him I'll go and get the money, I'll get money, I'll borrow to feed myself; I mean, you help relying on your money, relying on your situation.

Is there anyone else asking a question?

A question came.

Let's see, let's see.

Let's refresh it from here.

Peace be upon you, sir; I kiss your blessed hands with respect. My question is Al Imran 19, the verse, page 51. Yes, let's see, 51. on the page, 50-51. What does it say in verse 19? Let's see. Let's open this from here.

Indeed, the religion with Allah is Islam. Yes. Inne'd-dîne inda'llâhi'l-İslâm. Hodja, there is Christianity, there are the Hebrews, there are many religions; are these Islam? The religions of the peoples at the time of their prophets are also Islam; every prophet comes on the nature of Islam. Allah Almighty: whatever I said in the beginning, it is the same at the end. According to this verse, He explained the verses of the religion of Islam in the early times in a way they could understand.

As minds advanced, He increased their duties. Again according to them, from the verses, that is, from the lower layers of the Quran's verses, He explained it. I mean, from our father Adam, or rather from our father Adam until the time of the Prophet (peace be upon him), three books; the fourth is the Quran. They are all words told from within the Quran. That is why all those Christianities, the Hebrews, whoever else, all their books are within the Quran. At the time of their prophets they are all on the nature of Islam. When the Prophet (peace be upon him) came, if everyone turned back to their own book, they are disbelievers outside Islam.

Is that understood? Yes. Because inne'd-dîne inda'llâhi'l-İslâm: those who were Muslim at the time of their prophets, and those who, until the Prophet came, still followed those prophets with their own books and practised the religion their prophets brought, which are Quran verses on the nature of Islam, are Muslims. After the Prophet came, whoever does not believe in the Quran and says, I have my own religion, I have my own prophet, is a disbeliever. In our religion too, whoever deliberately denies one verse is a disbeliever; again in our religion, whoever denies one prophet is also a disbeliever, yes.

Page 51. Here, can you explain the jealousy of the Muslims, he says. Let's see, 19. The verse says: indeed, the religion with Allah is Islam. We explained this part. Those who were given the Book fell into division among themselves out of jealousy after knowledge had come to them. Out of jealousy. What is this?

A prophet comes. To another prophet: my religion is more beautiful than his. The other says my religion is better. Whereas the Muslim who came in that prophet's time and believed in him, when Allah Almighty sends the other prophet, among the same people, says: no, I don't believe in this one, I believe in this prophet; he is jealous of the man opposite him. Out of that jealousy he does not believe in him. So this falls under a kind of pride and arrogance, ego and grandeur. Saying, my religion is more beautiful than yours, I don't believe in you. Whereas if he is a prophet, there is believing in the prophet.

That prophet is now telling you about a superiority of the other religion. He doesn't deny your religion. Because all of it is Allah's command. Now we continue here. What does it say? Those who were given the Book, after knowledge came to them, out of jealousy fell into division among themselves. Saying your religion, my religion. Out of jealousy. My religion is higher, not that one, my religion is more beautiful, they say. Those who deny Allah's verses should know that Allah is very swift in reckoning, it says. Now here, those who deny Allah's religion. So if Allah sent a prophet, if He sent another prophet, then there is obedience to that prophet.

Because disobeying the messenger Allah sent is turning their backs on Allah. In this case, who does it say? Whoever does this, those who deny Allah's verses should know that... I mean, if he does not believe in that prophet, it means he denies the verses the prophet brought. What does it say? Allah is very swift in reckoning, it says. How swift? How will this reckoning be swift? A thousand years here are like one day of the Hereafter. Like one day of the Hereafter. The Prophet died in the year 436, I think, didn't he? When? 632, he died then. 1900 and how many years have passed? Is it 1500 years? 1447, you're right, 1447 years have passed. Not even a day and a half has gone by, not even a day and a half.

Allah's reckoning is swift in the world of the Hereafter, and what does it say there? Swift in reckoning: we will see your accounts swiftly. Yes. Let's see if there's another verse, another question. Let's see at the start. This place. It's there, isn't it? Is it here? Hodja, An-Nahl 84, it says. Is it here? An-Nahl 84, An-Nahl, this place. Which page? 275, Hodja, 275. 265, 275, 256, 268. 278. Which is Surah An-Nahl? 14, 84, An-Nahl, Surah An-Nahl, verse 84: On the day We raise a witness from every community, A witness from every community: who is it? The prophets. A witness from every community.

Then neither will those who disbelieved be permitted to make excuses, nor will they be asked to make excuses.

This is: the Last Day will break out. Everyone will be resurrected in the world of the Hereafter. The place of gathering will be set up. From every community a witness, the prophets, will come forward. Prophets for their own communities, and the Muslims will come forward too. In the verse, He will hold the community of Muhammad as witness over the other communities, and the Prophet as witness over the other prophets; that is how He will hold them. A witness from every community. Yes. On the day We raise a witness from every community, then neither will those who disbelieved be permitted to make excuses, nor will they be asked to make excuses.

Because Allah Almighty, in Surah Al-A'raf, verse 172, made a covenant with people. No one can say I did not see Allah Almighty. But with the soul. With the soul. He made a covenant. As a result of this covenant, one either knew Allah Almighty or did not. Those who did not know had their hearts sealed. Sealed, their eyes, on their eyes a veil and in their ears a plug they had placed. Who placed it? Allah. Who actually wanted it? The servant. They had it placed. They had their hearts sealed too. So when these come to Us, having denied Me in the world too, when they come to Us in this state, neither is an excuse asked from them nor a ransom taken.

Yes, nor are they asked to make excuses, it says.

Nor will those who disbelieved be permitted to make excuses. Now, why are they not permitted to make excuses? It says here, I mean, excuses are not permitted, yes; those who disbelieved will not be permitted to make excuses, nor will they be asked to make excuses. Both come to the same meaning. Making excuses: if you allow it, "if you apologise I will forgive you", you are opening a door for him; whereas this door is closed. While living in the world, the door is open to all, the door of asking forgiveness is open to all. What did we say earlier? In the worldly realm, whether you are an idol-worshipper, or worship Satan, or a tree, or some other thing, if you repent of it and turn back, Allah's door of repentance is open until the soul reaches the throat.

In one narration, up to the (?) bone; in another narration, up to the (?) bone, the door of repentance is open. Why is the door of repentance open? Because up to that point, when the soul is being drawn out, from your childhood, I mean from reaching the age of reason up to that time, it is shown to you within seconds, just like just as cigarette smoke disperses before your eyes. For this in Surah Al-Waqi'ah too: when the soul reaches the throat, come on, turn it back then, the relatives gather at his bedside and wait for his soul to leave. Are you nearer to him, or are We, by Our power? it says.

So until the soul reaches the throat, Allah Almighty keeps the door of repentance open. But a person's nature, for example, if it is an apple seed, it comes into the world an apple tree, it goes to the Hereafter an apple tree; if it is a pear seed, it comes into the world a pear seed, it goes to the Hereafter a pear seed. I mean, nature is sealed, it does not change. Does nothing change? That nature does not change, destiny does not change. A person may live through a period of ignorance and rebel against Allah; he is a Muslim, in the end he comes to his senses, becomes repentant, enters the religion of Islam. Or rather, he lives his religion.

This is related to destiny. And no one knows what they will live a moment later. This too is related to destiny. Destiny is destiny for as long as you live. For example, I did not know I would tell you these things. When I tell them, it turns out I was going to tell them. It was in my destiny, I say. That is why one does not talk about destiny. Destiny belongs to the future. But the future, (?), only Allah knows. As long as we live, we try to know ourselves. So if we came into the world to prove what kind of person we are, through the deeds we do, through rewards and sins, we come to know what kind of person we are.

And Allah Almighty says this anyway. When the disbelievers come as disbelievers, if I sent them not once but several more times, you would still do the same thing. We also explained this in the last lesson, in Surah As-Sajdah, verse 12. What does it say? They say: we came, we saw; will You send us to the world once more? How well I would worship You, he says. So why doesn't Allah Almighty send them? What is the reason? Is Allah Almighty unjust? He is lying with his tongue. Because in his nature, in his time, there is denial of Allah, and because of that denial he wants to show himself as a Muslim.

I mean, I will repent to You there. Not once, He says, if We sent you several more times, you would still do the same thing. What does this mean? It is a tape recorded on video. Show this tape in a hundred thousand places in the world, you always the same thing. Destiny is like this too. Even if he came back a thousand, a hundred thousand times, he would still play out his destiny. The nature will not change. Because he has a denial. That denial has sealed it. So people, it says, those who are not astray in the world, here are even more astray, it says. What does this mean? They denied Me here.

They received the stamp. In the world they went to a (?) realm. They lived in the state of having received that stamp.

Although I was unseen, they did not know me.

They came here. They were resurrected. On the Day of Reckoning, here they are even more astray. I told you I am your Lord, you did not believe. I sent you to the world, you did not believe. Here too you do not believe. Who is more astray? Go inside, He says.

These will say to Malik in Hell, you know. I'm not saying it. The verse says it.

Malik, tell your Lord to lighten the punishment on us a little. They cannot say it to our Lord.

As long as he remains in that state, he cannot leave eternal Hell. Allah is not unjust. If the person's nafs reached perfection there, He would take him out of there. But he has taken on such a nature that he has no way of returning to Allah again. As he sees the punishment there, his hatred of Allah grows. He waits for the Lord in his own imagination. He will come, they will take revenge on Allah and leave Hell. In this state they are in Hell forever. The Muslim will also enter Hell, but the Muslim will not burn in the fire. In Surah Al Imran, verse 131, it says: do not go towards the fire prepared for the disbelievers. What does this mean? He has a light of faith, the testimony of faith. He was very he was a sinner, he entered hell, but he went on the nature of Islam.

In Hell he has the light of Allah. He has the light of the testimony of faith. Figuratively the fire says: the light of faith of this servant is putting out my fire. Take him away from me. That is according to this verse. Surah Al-Baqarah, verse 24, says the same thing. In this case, when he enters Hell for his sins, figuratively the disbeliever will say to him: you are a Muslim, why did you come here? And the Muslim will say: what I did was no lower than you; a deed lower than what you did there wasn't. He says: you did even worse, he says. My Lord rightly threw me here, he says. Look. He confesses. Allah Almighty, who knows everything: your faith has reached perfection. He takes him out of there.

He takes him to Paradise again. The aim is to go as a Muslim. And to be able to go as a Muslim, you need to make it a habit. You need to pray your five daily prayers. You need to keep your fast. You will keep your tongue from lies. You will not backbite. You will not bear hatred towards anyone. You will not say bad words. In this way you will turn towards taqwa. You will open your heart to Allah, so that Allah helps you in that hard moment, so that you go to the Hereafter with the testimony of faith. Yes.

Did we skip the verse, or did we leave out more? Our verse 84: the permitted, they do not ask any excuse from them, it says, because they came and went, there is no change in their nature. For example, Al Imran... Surah Al-Baqarah, verse 7 says: look, Allah has sealed their hearts and their ears, it says. I read it once more, listen well to this: Allah has sealed their hearts and their ears, and over their eyes a kind of veil is drawn, and for them in this world and the Hereafter there is a great punishment, it says. This is a verse that has been explained wrongly. People... Hodja, you said earlier, didn't you, that this is the meaning of that verse, the meaning of that verse. But it is not this verse's meaning as a translation. Here what do you understand? Look what it says: Allah has sealed their hearts and their ears.

Allah does not seal anyone's heart and ears by His own wish and will, at His whim. Through a person's rebellion, he has Allah seal them. That is the essence of it. You know the covenant; he does not recognise it. Otherwise, when it says Allah sealed it, this goes to arbitrary choice. Allah chooses whom He wills and seals them, and whom He wills He leaves unseeing. But when it says he had it sealed, the person's own wish and desire come out here. From where? We said there are two wills. A partial will and a universal will. Whatever the partial will wants, He will give. He will have his own destiny written.

They have written (?) the verses. According to Zionism, they always blamed Allah. Let the servant do the deed, put the blame on Allah. And then say, I know the verses.

Take verse 17. Look, what does it say here? Their state, the hypocrites'. It is like one who kindles a fire on a dark night.

When the fire lights up its surroundings, Allah immediately takes away their light and leaves them in darkness. Come on, can Allah be like this?

People were in darkness when they came into the world. Allah enlightened them with the light of the prophets and books He sent. They cannot kindle a fire on a dark night. There is a figurative meaning here. The fire is Allah Almighty's sending down the Quran to the world and lighting up the way before them, in this case. Those who turn their backs on this light leave themselves in darkness. They explain verses, verses.

And then he says, I am a scholar. What scholar? Show me one scholar here. Well, Hodja, are you a scholar? I am not a scholar. But I tell the meaning of the verses. If you are a scholar, tell me this is wrong.

Yes. They have explained it nonsensically. Yes. According to the roots of Zionism.

Yes. Let's see, there's one here. (?) asks a question. He says: peace be upon you, hocam. Yes.

Is there more?

Above this one?

There's Surah Ash-Shura, verse twenty. Ash-Shura, the twentieth verse. Which page? Page 485.

469, 481, 485. Verse 20. Whoever wants the harvest of the Hereafter, We increase his harvest. Do you know what this means? If you judge by Allah's verses, and also know Me as your Lord, and fearing Me for the Hereafter, you obey Me here, obey My command, then for the reward you earned I will give one to three, five, seven, ten, seventy, a hundred, seven hundred, He says. That is what "I increase" means. I increase it for the reward you earned. Yes. Whoever wants the harvest of the Hereafter, you see, We increase his harvest. And whoever wants the harvest of this world, We give him something of it in this world.

But he will have no share in the Hereafter. Why not? Look, whoever wants the world, I mean, the person who has turned his back on Allah and denied Allah, to him too We give his provision, it says. Why? He sent man so that he proves what kind of person he is. Here, so that the believer and the unbeliever prove what kind of person they are, Allah Almighty has to feed him. For that feeding there is this verse: (?) He gives everyone their provision. Within that provision a person proves himself. I loved the world. I don't want You. Or he denies Allah. He denies the Prophet, the disbelievers. He has no share in the Hereafter, it says.

And sometimes they also say it like this: We multiply their sins many times over, it says. Allah is not unjust. He does not multiply anyone's sins many times over. He multiplies rewards many times over. But in return for the sins he committed: he killed a man, that is one sin. He swindled a person, that is one sin. Let me tell you, he lied, that is one sin. He records these according to their sins and adds them to one another. He totals up the recompense of the sins. Otherwise He does not multiply their sins. This adding up comes out as multiplying, multiplying. Well, may Allah protect us from all of these.

May Allah protect us. How did they explain these? Yes.

And then they say, we wrote the Quran.

Look what it says. Yes.

Now, why did we come to (?)?

Where is it? Above it?

There is a (?) here. I suppose it hasn't come to that yet.

Wait, Hodja, he says here.

Al Imran 19, verse 19. Is that so? (?)

Yes. There's this one. There's this one. Surah Az-Zumar, verse 53. Which page is Az-Zumar 52 on? Let me look. The verse of Az-Zumar. 458, sorry. One minute.

458. My finger is already on it.

57, 58, yes. Which verse of Az-Zumar does he say? Verse 53.

53. Say: O My servants who have transgressed against themselves. How beautifully He says it. Now look what's here; you can think of it like this. Say: O My servants who have transgressed against themselves. What does transgressing mean? It means living outside Allah's command. Well, Allah calls them My servants too. Would He punish a person whom He calls My servant? There is no god other than Allah who could have created him. They are necessarily Allah's servants. Here the verses go deeper.

Do not despair of Allah's mercy, it says. Now to these: however much you are in evil, even if you are even if you rebel and turn your back on Allah, do not despair of Allah's mercy, it says. Turn back, the door is open to everyone, the door of mercy is open. I do not look at the evil a person has done, says Allah Almighty. When you turn back, when you know Me, I will forgive you; that is from the glory of My greatness, He says. Since I created you close to My essence, since I gave you a part of Myself, a part of My spirit, I did not create you to wrong you. I created you so that you know My essence.

You lived through a period of ignorance. However much, if you came to your senses in the period of ignorance, or if you knew Me, saying there is a Creator, come back, He says, I will forgive you. Look at the mercy. If it were us, (?), you know, right? You would drive him away. Allah does not drive away.

Our minds cannot grasp His mercy. Why can't they? Because He sent one percent of His mercy to the world. He kept most of it for Himself. If one percent is like this, think of the ninety-nine percent.

O My servants who have transgressed against themselves. You know, they say Allah took revenge; Allah takes revenge on no one. Will you bring Allah down to the level of a human and make Him take revenge on a human? Look, here He Himself says it so beautifully: O My servants who have transgressed against themselves, I mean, My servants who will take revenge on their own selves, He says, My servants who will be subject to punishment: do not despair of Allah's mercy, He says. According to this verse, only the disbelievers despair of Allah's mercy, it says. Yes, because Allah forgives all sins. Look, whatever you are, an idol-worshipper or a Magian, of whatever religion, whether from Satan who is Allah's enemy, or from the person who is his enemy. Is there a person who is Allah's enemy? I am a witness. I looked into someone; we will take revenge on Allah, he said. He worshipped Satan, (?). How will you take revenge on Allah? I said. He gets angry like this: we will, he says, we will take revenge, he says. Come on, son, this whole universe, Allah created it. Allah created Satan too.

Can you overpower what Allah created? We will, he says, you'll see then, he says.

I saw that things were turning. All right, son, you go, I said.

He'll take revenge on Allah. My Lord is witness to this conversation of ours. I came across him, we talked like that about this. An enemy of Allah. Because Allah forgives all sins; surely He is the Most Forgiving, the Most Merciful, it says. This is what we keep explaining: that the door of Allah's mercy is open, that He is At-Tawwab and the doors of repentance are open. Whatever you are, as Mevlana says, we say it with the verses: whatever you are, an idol-worshipper or a Magian, even if you broke your repentance a hundred thousand times, come again; this is not a lodge of despair, he says. He knew the verses by heart, that is why he says this. This is not a lodge of despair; as long as you repent.

What else is there here? Here. Here he wants Al Imran, verse 28. Yes. 51-52. Yes, verse 28, Surah Al Imran. Let me look, this one is like this; let me see whether he wrote correctly what he says here. Sir, 27, yes, the believers. Because it writes the Muslim as believer too. The believer is different, the Muslim is different. The Muslim has said the testimony of faith, prays and fasts. The believer is the one whose nafs has risen to tranquillity, who has become aware of the manifestations; to whom it is said: O tranquil soul, return to your Lord, you being pleased with your Lord, enter among My servants, enter My Paradise, is the person He addresses, it is the fourth state of the nafs.

What is the tranquil nafs? But, Hodja, it says, O believers. Among them there may not be a single believer. He says it out of His (?), His graciousness, I suppose. If He said, O you who have believed, then all of them would be included. Yes. He would not have said anything untrue at all.

Let the believers not take disbelievers as friends instead of the believers. Now, for the believer, the believer has no turning back anyway, says Allah Almighty.

Because Allah's word cannot be lacking, He addresses the believer. He addresses the believer. Let them not leave one another and take disbelievers as friends. These would never take them as friends; even if you cut off their heads, they would not give up Allah, the believers.

Whoever does this has no value at all in Allah's sight. I mean, by giving the believer as the example, He is addressing the Muslims here. You know, we have a saying, a proverb: I'm telling you, my daughter, so that you understand, my daughter-in-law. Yes.

Unless you are guarding yourselves against a danger that may come from the disbelievers. The return is to Allah alone. When it says a danger that may come from the disbelievers: a man came, put his gun to your neck, he's going to shoot you in the forehead; you can say, I'm one of you; here, to save your life, you can say, I'm a Christian too. But, it says, say it with the tongue, do not say it from the heart, says Allah Almighty; let your heart not abandon its Lord. This much is allowed to me. Yes. The disbelievers are not (?), it says. Here it is addressing the Muslim. Has He addressed the Muslim? he asks.

Yes. I said it earlier too. I didn't read all of your writing, but I answered all of it. I'm telling you, my daughter. You understand, my daughter-in-law. Yes. Let me see, is there anything else? No.

Yes. What time is it? There are 10 minutes, sir. 10 minutes left? Yes. Yes. There are 10 minutes. If you have a question, ask.

Do you have one? Go on, tell me. Is Al-Baqarah 284 closer? Al-Baqarah 284. Let's see. Let's see. Al-Baqarah 284. Yes. This is close to Al Imran.

261.

282.

284. A verse that has been explained wrongly. What is wrong about it, Hodja? Here is what happened. They couldn't work it out. Supposedly (?) came to the Prophet; (?) fasting, Hazrat Ali took (?). We can bear everything, but if from within us, (?) Allah is going to test our strength, we cannot bear this, they said. From within us... In the Holy Quran there is no abrogation. One: whatever I said in the beginning, it is the same at the end, He says; does not change. Two: with Me there is a book that preserved in the Preserved Tablet; after that nothing is added to it and nothing taken away, He says.

These are two. Now, who claims abrogation? They say: do not marry the polytheists, they call you to the Fire; when the verse "you may marry from the People of the Book" came, this verse was abrogated by it, they say. Whereas the polytheist is different. Allah Almighty says: do not marry him until he becomes Muslim. From the People of the Book you may marry, He says. Here they say this abrogates it. This is not abrogation; there is a word meaning. Here it says polytheist. Look, in one: do not marry the polytheists. The polytheist is an idol-worshipper. Do not marry an idol-worshipper; you may marry a disbeliever; the disbeliever is of the People of the Book.

He knows Allah but associates partners; he knows Allah. The polytheist does not even know Allah, he worships idols. That is why there is a difference. Those poor big heads who cannot tell these apart say there is abrogation even in the Quran. Do you understand? We are sorting these out, sorting them out from the Quran. Now, you will remind this big head of this verse: there is not a single living being to come until the Last Day whose doings Allah does not know. Look how many verses I have quoted, all supporting each other, supporting verses I quoted. A person's word binds himself. My word is not my own word; it is bound to the verses of the Quran, and the verses of the Quran are Allah's word; in it you cannot find any deficiency. Understood? Yes. Come on, may you be entrusted to Allah. For the sake of Allah Almighty, al-Fatiha.