Talk of 16 May 2026

Now, okay, look, it's coming. Do you see?

My clothes are different, because I'm here. Look, now it's here.

We're starting from here, I suppose. Hodja, I wish you a good evening. Rumi's saying, "Whatever you want most in this world, that becomes your test" — how is it explained by the Quran? he asks. According to the Quran, a person lives out his own destiny.

He walks the path of whatever he desires and wants.

Now, this saying rests on Surah Al-A'raf, verse 172. Allah Almighty showed people the times they would go to.

He wrote their feelings there, just as they were, as their destiny for them. In how many breaths he would work out those feelings — that became his lifespan. So, because people have different feelings, people on earth, with different characters, prove what kind of people they are.

When he says "whatever you want most," it means his wishes there are lived out, and while living them, by the deeds he does, he proves what kind of person he is. "Did you think you would die without proving what kind of person you are?" says Allah Almighty. You cannot make a person do something he doesn't want. To be able to enjoy life, man asked for the events he would live and enjoy. He asked for that time. Whatever time he asked for, that time comes. The desire and wish appear within him. Because his characters are like that. He asked for such characters. He carries on his life with those characters.

He proves what he is within himself. There. What does it say? Rumi's "Whatever you want most in this world becomes your test." That is what you're living. You become their test. He said it in a short form. Yes. Cansu Misafir. If you have such inner sayings, tell them. He says it even more deeply.

Ömer Faruk says: as-salamu alaykum, Hodja. Are there signs that Allah does not love us? If there were signs that Allah does not love us, Allah would have created some people for cruelty.

It's not that Allah doesn't love people; however much Allah loves people, there are people who don't love Allah. In that case the proof of Allah not loving people would be the polytheists, the idolaters. Those who follow Satan, take Satan as their god and worship Satan. I actually met someone; "We'll take revenge on Allah," he told me. I talked to him. I explained who is at fault. I saw he was beyond reaching, going ever worse. May Allah grant safety.

Are there signs that He doesn't love us? No. There are no signs at all. Does Allah treat someone going to hell equally while in this world?

Don't forget this verse: My mercy is for everyone in the universe.

Shall I tell you more? In the hereafter, for the believer. Why for the believer and not for Islam? You tell me that too.

This is deeper.

I'll tell it, you learn it. And if you know it, you'll recall it again. The believer has risen to the nafs at peace, with verses 27 to 30 of Surah Al-Fajr: "O soul at peace! Well pleased with your Lord and He with you, enter among My servants, enter My paradise" — that is said to you.

So when He says My mercy is only for the believer, these believers, while still in this world, have attained Allah's mercy. Yes.

Yes. Does He treat them equally? he asks. He treats them all equally. Because — let's prove with verses that Allah Almighty treats them equally. With verses.

One: His mercy surpassed His wrath. Let's open this now. Let's open it with verses.

Allah's door of mercy is open until the soul reaches the throat. This confirms the following verse:

Allah Almighty is the One who accepts repentance abundantly; He is At-Tawwab.

Whether you are an unbeliever, or an idolater, or you do an evil no one in the universe has done, if in the end you know you did it in ignorance and come to your senses, then even in this world there is no sin that won't be forgiven. In that case, since there is no sin that Allah Almighty won't forgive, there is no person whom Allah Almighty doesn't love. Allah did not create man for cruelty. Allah created man so that His essence would be known.

Now, does Allah treat someone going to hell equally while in this world? That's what we're explaining. If He didn't treat them equally, what then? He gives his provision, or else He squeezes them. Today the idolaters live in pleasure and delight. The unbelievers live in pleasure and delight. Isn't that so? Many of them. So from this we understand: no one can impair Allah's justice. What is justice? It is treating His creatures equally. A god who doesn't treat His creatures equally is no god. If a person commits a crime and is subjected to punishment, that is from Allah Almighty's religion and wise justice. In this world man punishes man, and in return for his crime sends him to prison.

Who sends him? The judge sends him. Whom does he send? The person, for the crime he committed. Is the judge at fault here? No. Did he do injustice? No. So Allah always wants His servants to come to Him through repentance. He created the world for that. Otherwise, in Surah Ta-Ha, verse 134, He says this: Before sending people to the world, We made a covenant with them. I'm saying it of them openly, that is, opening it up. We knew who of them was an unbeliever, who a Muslim. If We had destroyed them with a punishment, they would have said, He says: "If He had sent us prophets and books, we wouldn't have fallen into this disgrace."

So Allah's attribute of being Allah — so that no one can question Him, Allah Almighty, by His own actual deeds, answered the questions man would ask, so they'd be cut off — He created this world, and in this world gave us a chance to prove what kind of people we are. So He clothed us in the garment of the body, and as in Yunus Emre's words: we were clad in flesh and bone, we appeared as Adam. Yes, let me see, what else does it say? Allah already knows, before creating us, whether we'll go to paradise or hell. Does He turn away in this world from those who will go to hell? he asks. We already explained that a moment ago.

We — He turns away from no one in this world. Because in this world too, so they prove what kind of people they are: you, look, you were like this. I gave you a chance. I didn't show My essence. There is more secret within these words of yours.

Now, if I said it, I understand you wouldn't grasp it from what you said, so I don't want to tell it to you. Because if it were told, you'd go astray. That's why He created the world.

There is a secret to creating the world. So this much is enough for you.

Bette Misafir says: as-salamu alaykum, Hodja. In the explanation of Surah Al Imran, verse 77: So it seems no person can change the covenant he gave Allah. Correct. Of course no one can change it.

What is this here? It corresponds to this verse:

You're referring here to Surah Al-A'raf, verse 172.

Allah Almighty — the covenant of a person who made the covenant was written as his destiny. Now if I asked you a question here, you'd say the same. Can a person change his destiny? Never, you'd say. Then it seems no person can change the covenant he gave Allah. That is, he can't change his destiny. He was sent to the world to prove that destiny. Whatever the traits there desired was placed in him as characters. When the time comes, they wish in the wishing, they appear in the wishing. And Allah Almighty creates the wishes of all people and creatures in this universe, their desires, for all of them at that moment.

So when it's said Allah is constantly creating, people think He is creating new creatures. Yet the creating is finished; Allah creates what people need, or else the events of what they desire. And by carrying these out, people prove what kind of people they are. Now no strength or power can change that destiny. Correct. That is only in Allah's hand. That's correct too. But behind it is a verse, when I say this is correct too: "Unless We will, you cannot will." That verse. You don't know its meaning either. That is, if there's one who'd change, who'd change destinies, it's Me, He says. A word from Me has remained forever.

Paradise and hell. Go on. It doesn't change. In one verse, Allah's word: unless We will, you cannot will. It's written here already. He explained it with such expressions. Correct. But while correcting the wrong renderings of other verses, "Allah guides whom He wills" was being corrected to "Allah guides the one who wills." Correct. Are these two matters different? Very different. If one is Allah's willing, then Allah's willing creates an arbitrary situation over people. An arbitrary situation. The covenant disappears. The reckoning disappears.

Allah willed; He created the man He intended. When man asked Allah for his desire and wish, when he had it written as his destiny, that destiny of his never changes again. And he came to the world to prove what kind of person he is. Here is where you went astray, He says. That is, you were blind. Blind there, and blind in the world, He says. You take this to mean plainly blind. Yet in the hereafter you saw. Now let me speak a bit veiled. In the world too, He says, I proved it to you. With what? With prophets. With scholars. You saw there too. You didn't see. You didn't see the truth. Here you're even more astray, He says.

You're still in the same claim.

Allah's willing was His creating man. Because He was a hidden treasure. He wanted the treasure to be known. By giving a part of His spirit to Hz. Adam look, these parts are beyond you, but you are asking this because of a test. I know that; it's beyond you, but listen, use your reason. Reason alone leads man to the truth, but the whims of the nafs and prejudice lead man to disaster. Now, Allah Almighty is not invisible. When we made the covenant with Allah Almighty, it wasn't with an unseen Allah. Why did He send us to the world? You saw there and denied. There's something deeper, but I won't say it now. You saw there, you denied; I'll send you to a realm where My essence isn't seen, He says.

There I will send you prophets and books. And I'll make My essence known to you. Now, if Allah's willing — apart from just creating — took away the will He gave man, lifted his will from him and used His own will over him, then Allah's willing would begin over man. And the Quran doesn't permit such a thing. Because Allah does not remove man's will. A person will be called to account for what he did by his own will, for his actual deeds will be held accountable. Fa-man ya'mal mithqala dharratin khayran yarah. I'll write down the atom's weight of good. Faman ya'mal mithqala dharratin sharran yarah.

I'll write down the atom's weight of evil too. Now what they taught you: when Allah lifts your will from you, you can't count it as nothing, they say. When He lifts my will from me, it's not counted as nothing. Allah will make me do evil, make me kill a man, make me eat what is forbidden. and then call me to account. Is there such a god? Can you imagine such an Allah? So what is it? When He lifts my will, it's not nothing, but I'm will-less — what then? Allah will command you. This time it will be Allah's willing. And if Allah willed it and has you punished — such a god, a god who punishes you, can you imagine that? Aren't you blaming Allah's fate this way?

You've always come out with half-baked knowledge. These aren't knowledge. Superstition. I call these superstition. Then if you say Allah's willing over man lifts his will, then He does to him what He does, and then says I'll write the good you did — can there be such a god? Does this fit with justice? Aren't you impairing Allah's justice here too?

If there's something deeper, ask more deeply. Yes.

Surah An-Nahl, 102. Surah An-Nahl, verse 102 goes like this: So that they become Muslims and find the right path, the holy spirit, your Lord, reveals it to your heart. Is that so? Give it here.

102. Say: He sent it, the Quran, down to their holy spirits as truth from Himself, so that they become Muslims, find the right path, and give glad tidings. Now let's read you the wrong version of it. We've opened the correct one here. Say: the holy spirit — it says Gabriel. Look, here you go, gentlemen. Gabriel was created from light. And here a verse is denied. Which verse? Just listen. They ask you about the spirit. Say: you have been given only a little knowledge about the spirit.

Here, since Gabriel was created from light, how did you put Gabriel in Allah's place?

How did you conceive of this, and put this light, Gabriel created from light, in Allah's place?

To give firmness to those who believe. Look, it says Gabriel. To give firmness to those who believe, to guide Muslims to the right path and give them glad tidings, he brought it down as truth from your Lord, it says. They've said Gabriel.

In that case the Quran — is full of errors. Not the Quran; the verses excepted. No one can change a dot of the verses, damage them, or distort them, because their guardian is Allah. But the translations, the translations are superstition, written according to Zionism. The translations are not the essence of the Quran. There's much more, this is just a little; much deeper matters. Those who, sir, put Allah in human form and say He took revenge. Allah had revenge taken. As if Allah had no power or strength, as if He had enmity toward someone, as if Allah would take revenge like that — can someone who fills heads with such superstitions know Allah?

It's impossible for these people to know Allah. That's why the Quran must be written anew, but by one who knows; written by one who knows, so as to clear out Zionism. Yes. Now let's see if there's anything else.

Sir, as-salamu alaykum, sir, he says. My question: in the books before the Quran, were verses changed? They were changed; verses were changed. Who changed them? Rabbis and priests changed them. Or else — they changed the originals of the Quran in those books. Otherwise, say Allah Almighty sent the Torah, and then changed what He sent with another verse, sir — such words are absolutely incompatible. Whatever is in the Torah, its origin is in the Quran. Whatever is in the Psalms, its origin is in the Quran. Whatever is in the Gospel, its origin is in the Quran. The four books are the Quran. Is there a verse that supports this?

There is. Which verse?

Whatever I said in the beginning, so it is in the end, He says. You will find no change in Allah's word.

So, to corrupt the religion of Islam with these superstitions, according to Zionism's word, according to Zionism's agreement and understanding, they wrote the Quran and palmed it off on us as the Quran. We don't know Allah. We don't believe Allah will judge with justice. They palmed off on us the word that Allah Almighty would steer people as He wishes; they palmed off that He created many people and jinn for hell. They removed Allah's attribute of mercy, they shut away Allah's attribute At-Tawwab. What more do you want? Yes. Yes.

Let's see, are there other questions? Surah Ar-Ra'd,

verse 11, he says. No, there's someone here.

My question: in the books before the Quran, verses were changed. We read this. Give it here, Hodja. Surah Ar-Ra'd, verse 11. Give it to me. What do they say? Hopefully it hasn't been rendered wrongly.

Yes, this is a wrongly rendered verse too. Let's read that to you too. In front of him and behind him, by Allah's command, there are followers who guard him — here in brackets it says angels. Until a people changes what is in itself, Allah does not change what they have. Once Allah wills evil for a people, for it there is no turning back. Look, until I read this last sentence, it's all correct. Let's read it once more. In front of him and behind him there are followers, angels, who guard him by Allah's command. Here we open this a little, we read the correct one. Now we accept this as correct too, and that wrong one too, but we put a bit more of the correct here. But between the first wording and the wording we opened correctly there's a more passive explanation. For example, when it says in front of him and behind him, we say it means people.

But people in that way. And we say: for every person, in front of him and behind him are follower angels guarding him by Allah's command. What do they do? When some misfortune outside your destiny is about to befall you, they protect you. You can't perceive it.

For example, you're walking under a roof. A roof tile, right above your head. At that moment there, it's a coincidence. It's going to hit your head. If this isn't in your life, if this misfortune isn't there, it makes you stumble. Or makes you stay a step behind. Or takes you a step further ahead. Or the tile falls after you've passed. Or a tile falls because of an animal. He protects you. Protections like these. If a car is going to hit you, what does he do? He keeps you busy with someone there. Turns your head somewhere. Draws your attention. You see something. The car passes there. He protects you that much anyway.

There are protectors of you like this. Look, there's nothing wrong here. In a wrongly rendered passage, it doesn't mean all of it is wrong. There are some words there that are wrong. Until a people changes what is in itself, Allah does not change what they have. Correct.

A people walks on Allah's path.

Allah gives to them. He gives them what kind of people they'll be.

Then they abandon Allah. They give up Allah's path. What happens? When they step outside what Allah says, Allah gives them misfortune so they come to their senses.

We deserved misfortune long ago, but by our Lord's mercy we're still standing.

Because no notion of morality is left. In many of our women, decency and manners are no longer left.

Aren't we changing what is in us? We changed it. Until now, did you ever see rains flood countries and harm you? Up to this time. We didn't. Now we've seen it. Well, did we see thousands of our people die along with disasters? We did. If we don't come to our senses, worse will come.

This is what this verse means too.

A people [wills] evil from Allah — look what it says here now. "Once Allah wills evil for a people," it says. Here you go. This is the wording that superstitions accept. Allah wills evil for no people. If Allah were going to will evil for a people, why did He open the door of repentance? Why did He accept your repentance until you die?

Since supposedly He wills evil. Would one who wills evil still give His mercy? He'd just take someone He doesn't love and throw him away.

Yes.

Allah wills evil for no one. Gentlemen, this is a wording Zionism slipped in here. It's twisting the wording here. The correct one is: "Once a people wills evil from Allah," it says. Does a people will evil from Allah? His nafs is such an enemy to him that it makes all he does look adorned. And what it adorns is his changing Allah's commands upon himself, against Allah. There. Did you will evil now, or did Allah give you evil? Once Allah's command goes out, there is no turning it back. Allah gives you misfortune, gives you misfortune, light light misfortunes. If that fails — since this word is for all people — because it is so, before too the people of Lot, Noah's Flood, the people of Salih, the moment His command goes out there's no turning it back.

They have no helper besides Allah either, it says.

Now look here.

He both destroys them, and also says they have no helper besides Allah. That is, it also comes to mean He'll help them after destruction. Let's read; look what it comes to. Once Allah's command goes out, there's no developing for it. They have no helper besides Allah.

Whereas those who deny Allah have no helpers anymore. Yes. Because Allah Almighty, in the realm of the hereafter, in the supreme court, from whichever servant He removed His mercy, you'll find no one to intercede for that servant, prophets included. There the verse "they are without anyone and alone" comes true. And Allah has removed His mercy from him. It's eternal hell. Yes.

Yes.

Next? Kerem Haşin asks about Surah Ar-Ra'd, verse 31, on the Quran. Let's see.

28, 31. Yes. If mountains were moved by a book being recited — if you're reciting the Quran, go on, move the mountains. If by a book being recited

mountains were moved, or the earth split by it, or the dead made to speak by it, that book would still be the Quran, it says.

From this book — this book, but not by your reciting. When He says it would be this book, what does He mean here, do you know? He means the book's author. Who's the book's author? Allah.

The book does nothing to you; even if you recite, you can't move them. Only with the book's owner does this happen. For example, prophets shows a miracle. Hz. Salih brings a camel out of a rock. This isn't Salih's, the prophet's, doing; this miracle is Allah's doing. But Salih is a friend of Allah, a prophet, a messenger; his word isn't left unheeded, Allah brings the camel out from there. Yes. A prophet, Jesus, raised the dead. This isn't Jesus's doing. Jesus can't do this. This is Allah's doing. But Allah doesn't leave the word of a prophet He loves unheeded; for that prophet's sake He raises him.

But the prophet himself can't do this. The root of every matter rests on Allah.

Yes. But all matters belong to Allah. Here you go. He says it at the end now. All matters belong to Allah. Have the believers still not known that if Allah had willed, He would have guided all people?

Allah — that Allah for whom creating is not hard. Once He intends something, He only says kun, that is "be," and creates it.

Here too people — look what it says. Have the believers still not known? Don't they use their reason? If Allah had willed, He would have guided all people.

There's nothing Allah couldn't do. He gave life to the angels, programmed whichever angel as He wished, has them worship Him. He gives duties freely, has duties done. But because He loves man so much, because He gave man a part of His spirit, He made man possessed of will. He'll value man greatly for what he himself does. By himself he'll know Allah. Knowing Him through Allah's program is one thing; man knowing Allah by his own will is another. So because man knows his Lord by his own will, he is very honoured. That's why He says: I created man in the finest form, He says. And to man alone He says this: If you seek might and honour, He says — this is for man alone — might and honour are with Allah, He says.

And He takes man alone as a friend.

Isn't this a great honour?

Until Allah's promise comes, because of what they did, a great calamity will keep suddenly striking those who deny, or that calamity will land near their homes. Allah never breaks His promise. That is, it's this: you'll suffer the wrong of denying this Allah both in this world and in the hereafter. Well, why will I suffer it in this world? Well, He gave you reason. He gave you will. He provides you with every kind of provision. He feeds you, gives you drink, gives, lets you earn, keeps you alive. So are you going to go without consequence here? So He gives you a light sort of punishment. That's a light sort.

His punishment is in the hereafter.

Let's see, does anyone have another question? Let's ask, let's explain.

This one, look, there are questions.

Sir, in the wrong translation you corrected just now: Allah wills evil for no people. Evil is people's own willing, you explained. Correct. I explained it correctly. Let's see how you understood it.

This correct meaning, with Surah An-Nisa, verse 79 — how beautifully they confirm each other. May Allah be greatly pleased with you. You open the Quran's verses to us so they confirm one another in harmony. May Allah be pleased with you too. If you too can grasp this — because a person doesn't use his reason. If a person thinks this superstition in his mind is knowledge, he accepts it as knowledge and denies the truth. He doesn't come to the truth. Yes. Look how nice. You've looked. What he says here and what he says there each match one another. But the differences — oh, such-and-such verses contradict each other.

But the verses the Hodja explains prove each other. Actually, Hodja, in explaining this to you, he's protecting Allah's justice. He's protecting tawhid, that there's no god besides Allah. He's protecting how much Allah loves people, that He intends no cruelty to them.

If it says Allah is among those who take revenge — to turn into truth the superstitions of people who lower Allah to a servant's level and distance Him from His attribute of being Allah, we say: against the evil a person does, the person takes revenge on his own nafs. Allah takes revenge on no one. A person takes revenge on his own nafs. Well, how does he, Hodja? Look how. If I went now — Allah forbid — and killed someone without cause, and the state caught me with its law. Brought me, took me to court, called me to account. Did it pass a sentence? Either execution or life in prison or twenty years in prison, whatever.

Now, did Allah take revenge on me, or did I take revenge on myself, on my nafs? So we won't fit our reason to anyone's superstition. We'll use our reason. We'll try to learn what is right and true.

If you support with a verse some word I explained wrongly to you here, I'll thank you too. Yes, I'll say, I explained this part wrongly. But I won't easily find such a word either.

That's why we are people who use our reason.

We use our reason according to the verses. We don't fit our reason to people's reasoning and use our reason with theirs.

Yes.

Surah Al-An'am, verse 61.

Page 74. Well, Al-An'am came up. Page 64. Page 64 came up, he says. 61. 129. 121.

61. This is a wrongly rendered verse. He has sole power and control over His servants, it says. Here you go. Wrong from the start: over His servants sole power. What does "sole" say? He has sole power and control over His servants. Where's my will gone? Did He take my will from me? He left my will free to me. I'm sending you to the world; for every deed you do, He says, I'll write the atom's weight of good. I'll write the atom's weight of evil too. But here I'll make a distinction in you, He says. If you keep My word and do good, He says, I'll write it multiplied, He says. If you do evil, He says, I'll punish you for that only in like measure.

Look at His mercy, His mercy.

That is Allah. That is the Creator. That is the One who has mercy on His servant.

Yes.

He sends protectors to you. At last, when death comes to one of you — when He says We send you protectors, in the verse we opened a moment ago: you're protected by many unknown beings. Within my lifetime, no other event will befall me by chance. If it's outside my destiny, they protect from that. That's what it says. You are protected, it says. This part is correct, but the first sentence it opened, the verse, is wrong.

At last, when death comes to one of you, Our messengers, the angels on duty, take his soul. They don't fall short in their duty. Correct. Now let's read the correct one. He is the One prevailing over His servants. Over the servants. Because no servant can show any existence outside His power. Existence is in Allah. When you're about to step outside your destiny, Allah Almighty puts you back within your destiny. There's this verse for it: They lay a plan. And We lay a plan. Our plan is a good plan, He says. That is, the plan is not a trap against man. It's putting him within his destiny. It doesn't take him outside his destiny.

So the sole possessor of power over people is Allah. Over the universe, the one possessor of power is Allah. Here tawhid comes forth.

And He sends over you guardian angels who write your deeds. Correct. There are angels on our right and our left.

When death comes to one of you, the angels We send take his soul, and they don't fall short in their duties.

No angel takes pity on a person and

says, oh, this man was good, I knew him, or, let me delay it — no such word. Angels follow Allah's command to the letter. You can't step outside His command.

If the angels, when taking the soul of an unbeliever — they take their souls, it says, striking their backs and faces. Which verse was that in?

It's probably in Surah Al-A'raf.

If he's good, it says, they take his soul gently, like drawing a hair out of butter.

Yes.

Surah Muhammad. Surah Muhammad, is it? Let's see now. Surah Muhammad, sir. 507-508, look. Surah Muhammad, which verse was it? 27? Yes, let's read from 26. This is because they said to those who dislike what Allah sent down: in some matters we'll obey you. But Allah knows their secrets, it says. That is, the deniers. How will it be for them when the angels take their souls, striking their faces and backs? it says.

So from here we understand that the world is not without an owner; that's one. Let's not call the world ownerless. Two: people did not come to the world for pleasure and delight; that's two. Third: people have a yoke on their necks, their Owner's command, the written rulings of the Sharia.

If you step outside it, a person who thinks himself free has entered a swamp, walking to reach that pretty zaqqum flower blooming in the swamp, and the more he walks, the more he sinks, and they fall into the state of people who finally drown there in loss.

So man in this world is free within his own will. But this freedom is not separate from the halter its owner put around his neck on his neck. That halter is on his neck.

On the halter a single word is written:

La ilaha illallah Muhammadun Rasulullah.

If you repent of what you did within this halter, you'll more or less make yourself live in life as a servant to Allah and a member of His Beloved's ummah.

If you live outside this word of testimony, then you're like a man sunk in that swamp.

Sir.

That's why one must be wise.

We'll use our will well. Not ourselves only for the world — what does Allah Almighty say? Build up your world too. While building up our world, we'll think this: Our Lord who created us, among the worlds, created us so beautifully that, with our own feelings, our own will, we bring out some projects and realize them, helping both people and oneself; and that He gave this freedom to none of His creatures — and one must grasp how high one's rank is in Allah's sight. But man is very far from this.

Look, is there anything else?

No.

Nothing else. There's this, sir, there's this. Hodja, he says: at the end of Surah Ar-Rum, verse 47, it says "helping the believers is incumbent on Us." According to this verse, the Jewish people are said to be the killers of many prophets, nabis, and other believers. According to this verse, the Jewish people are said to be the killers of many prophets, nabis, and other believers. Could these claims be fabrications meant to exalt the Jews and weaken and dry up the Muslims' faith?

Who is the prophet of the Jews? Who is the prophet of the Children of Israel? Hz. Moses. Isn't that so? He killed a man there.

Did he kill to belittle him? This is a prophet. A believer doesn't kill. If he kills, he kills rightfully.

He doesn't do it wrongfully. But even if it's rightful, he doesn't want to kill. He kills only during war.

To a person who surrenders, the believer does no evil.

He doesn't violate their honour. He doesn't cut down trees. He doesn't touch the old.

If a Muslim does this — the believer, who is higher, that believer, without just cause, does nothing at all.

The Companions fought wars too.

They were believers. Didn't they kill men?

Well. Wherever there's a fine point, the non-Muslim tries to palm that off on you.

If Allah Almighty told the believers in Surah Al-Fajr, verses 27 to 30: "O soul at peace! Well pleased with your Lord and He with you, enter among My servants, enter My paradise" — and if you have no doubt about Allah's justice, then for a believer to kill a man by mistake or knowingly is not possible. It happens by accident. By accident. Look at what it says about that too. A believer killing a believer can never be. That's the verse. It can only happen by accident.

Then blood money is owed to the family of the one the believer killed. Look up a verse for me. Look, read it to him. I'm reading it as it is.

If his family are unbelievers, no blood money is owed to the family. If the dead man's family are Muslims, blood money is owed to them. If the killer has no money to pay, he fasts two months in a row, it says.

Yes. These, these verses — didn't you find the chance to find them? An-Nisa, look now. Surah An-Nisa, verse 92. Let me read it.

94, 90 — what page? Which verse? Verse 92? Sir. Here. Except by mistake — except by mistake, a believer has no right to kill a believer, it says. No. They don't kill anyway. But except by mistake. That happens by accident. Whoever kills a believer by mistake must free a believing slave and pay blood money to be handed over to the dead man's family. Unless the dead man's family forgoes the blood money. In that case no blood money is paid. If the one killed was a believer but from a people hostile to you, a believing slave must be freed. No blood money goes to that unbelieving family. If he's from a people with whom you have a treaty, blood money to be handed to his family and freeing a believing slave are required.

Again. For example, he has an unbelieving mother and father. He doesn't give them blood money, but also, it says, free a believing slave. Whoever can't find these must, for Allah to accept his repentance, fast two months in a row. Allah is All-Knowing, All-Wise. Yes.

There's

nothing else, then? Time's up anyway, it's 8 o'clock. Stay well, may Allah keep you. Al-Fatiha for the sake of Allah Almighty.

I can give you glad tidings from here, to those listening.

I've written a textbook on certain wrongly rendered verses in the Quran. A textbook.

I've written a textbook to train Islam's muftis, hodjas and scholars. If Allah grants it, I'll have it printed and hand it to the Diyanet.

Then they'll either take on the responsibility or reject it. As a duty in Allah's sight, I will have fulfilled my duty, inshallah. Stay well, may Allah keep you.