FATHER DUA

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Indeed, this Quran guides to that which is most powerful and gives glad tidings to the believers, those who do righteous deeds, that they will have a great reward. In the name of Allah, the Entirely Merciful, the Especially Merciful. Alif, Lam, Meem; Allah, there is no god but He, the Ever-Living, the Ever-Sustaining. He has sent down to you the Book with the truth, confirming what is in front of it, and has sent down the Torah and the Gospel before guidance to mankind, and has sent down the Quran. Indeed, those who disbelieve in the verses of Allah, for them is a severe punishment. And Allah is Exalted in Might, Merciful, Merciful of retribution. Indeed, Allah does not hide anything from Him on the earth or in the heaven.

It is He who shapes you in the wombs as He wills. There is no god but He, the Exalted in Might, the Wise. It is He who has sent down to you the Qur'an, the Ever-Living, the Ever-Sustaining. He has sent down to you the Book with the truth, confirming what is in front of it, and has sent down the Qur'an, the Ever-Sustaining. It is He who shapes you in the wombs as He wills. There is no god but He, the Ever-Living, the Ever-Sustaining. It is He who shapes you in the wombs as He wills. There is no god but He, the Exalted in Might, Merciful of retribution. And no one knows its interpretation except Allah. And those who are steadfast in knowledge say, We believe in it all from our Lord.

And none remembers except those who are steadfast in knowledge. Our Lord, do not remove our hearts after You have guided us. And grant us mercy from Yourself. Indeed, You are the All-Compassionate. . Our Lord, indeed, You are the All-Compassionate of mankind to the Day when there will be no doubt about it. Indeed, Allah does not break the promise. Indeed, those who disbelieve, their wealth will not avail them or their children from Allah at all. . . . . . . . . . . And the mischief of delusion. There was for you a sign in two groups, one group fighting in the cause of Allah and another group of disbelievers who see like them the vision of the eye. And Allah supports with His victory whom He wills.

Indeed, in that is a lesson for those who see. The love of desires is adorned for men from women. And people's heart is adorned, and everyone who sees Him, and all who respect Allah. I will inform you of a better thing than that. For those who have revered their Lord are gardens beneath which rivers flow, where they will abide eternally, and there will be purified couples and pleasure from Allah. And Allah is All-Seeing of His servants. Those who say, 'Our Lord, indeed we have believed, so forgive us our sins and protect us from harm. Hence the punishment of the Fire.' The patient and the truthful, the persistent and the spenders, and those who ask for forgiveness in sorceries. The patient and the truthful, the persistent and the spenders, asking forgiveness for magic.

Allah has witnessed that there is no god but He and the angels and those of knowledge standing by justice. There is no god but He, the Exalted in Might, the Wise. Indeed, Islam is the religion of Allah. And those who were given the Scripture differed except after the knowledge came to them, in vain. And those who disbelieve in the verses of Allah; indeed, Allah is quick to account. As-salamu alaykum wa rahmatullahi wa barakatuhu. Alhamdulillah wa salatu wa salamu 'ala rasulillah wa 'ala al-'alihi wa sahbihi wa man walah. Welcome to our third episode, where insha'Allah ta'ala my goal is to summarize the essential message of the Quran in thirty verses. And today, insha'Allah ta'ala, we're going to cover Surah Al-Imran.

And Surah Al-Imran was a surah that was revealed in the middle of the Medinan phase; most likely around the fourth year of the Hijrah. So it's a significant time after Surah Al-Baqarah. And much has happened since the revelation of Surah Al-Baqarah. And therefore, the themes of this surah, the topics of this surah are therefore slightly different than those of Surah Al-Baqarah. The battle of Badr has already occurred. It was a momentous victory, a resounding success for the Muslims. Surah Al-Anfal talks about the battle of Badr. We'll get there insha'Allah ta'ala in a few days. And by the way, just a quick note here that the surahs are not arranged the way the timeframe they were revealed in. They're not arranged chronologically. So Surah Al-Baqarah is a madani surah but it occurs right at the beginning of the Qur'an.

It's the arrangement of the surahs, they came from the consensus of the companions. When they decided to make the first official recension of the Qur'an. The first compilation from Fatiha Tunas. So they sat down and they arranged the surahs based upon how they used to hear the Prophet sallallahu alayhi wa sallam recite. Some say based upon the template in the heavens above. But most likely there was also an element of the companions deciding. So there is an element of just size factor. Baqarah is the largest and Al-Imran and Nisa, so on and so forth. So sometimes we're going to get to a surah. That was revealed before, sometimes after, such as the nature of the arrangements of the Qur'an. We are more interested in the whole surah rather than the internal arrangements between the surahs.

So in the second year of the Hijrah, the battle of Badr took place. In the third year of the Hijrah, the battle of Uhud took place. And the battle of Uhud was somewhat of a setback. It was demoralizing. The Muslims did not win, neither did they lose. That's a longer story here. But the battle of Uhud was not a clear victory. And of course the uncle of the Prophet had passed away. Over 70% of the Sahaba had been martyred. And so there was an element of feeling down, of demoralized. Therefore, this surah also deals with the issue of the battle of Uhud in particular. As well, there was a delegation that came from the land of Najran, from the province of Najran. And Najran at that time had a large group of Christians.

So the Prophet accepted or received a large delegation. Some say maybe even 70 people came. And this was the largest delegation of Christians. Remember, Christians did not live in Mecca and Medina. There were Jews in Medina. There were no Christians in Mecca and Medina. There was minimal interaction. Of course there was, but there was minimal interaction of the Prophet with Christians. The delegation that came from Najran was the largest delegation of Christians that came. And they stayed in the masjid of the Prophet. They even had some priests or bishops with them as well. And this was the first time where deep theological discussions took place. And therefore, this surah, half of it deals with Christianity. Half of it deals with Jesus and the story of Jesus.

And in fact, the name of the surah, the chapter of the family of Imran. Who is Imran? Imran is the grandfather of Isa. Isa's mother is Maryam. Maryam's father is Imran. So Maryam's mother and Maryam's father. So the family of Adam. Ali Imran. It is the family of Maryam and the son of Maryam. And that is Jesus. Jesus, the son of Mary. The son of Imran. So Imran and his wife. And then they have Maryam. And then Maryam has Isa, the son of Mary. So that is the family of Imran. And around half of the surah. Ali Imran has 200 verses. Around half are really dedicated to the issues of the Ahli Kitab. The people of the book. And especially, especially that of Christianity. Now the surah of Ali Imran.

Already mentioned yesterday or two days ago. That the Prophet Sallallahu Alaihi Wasallam combined Baqarah and Ali Imran together. He said, 'Recite Baqarah and Ali Imran.' And he said these two surahs will come like huge clouds on the day of judgment. And they're going to intercede for those who read them. And also Ibn Abbas tells us that when the Prophet Sallallahu Alaihi Wasallam would wake up in the middle of the night and pray tahajjud. Ibn Abbas said that he woke up, and he rubbed the sleep out of his eyes. And he recited the last page or the last section of Surah Ali Imran. That inna fee khalqis samaawati wal ardan... We're going to get to there at the conclusion of today's lecture. That in the creation of the heavens and earth.

In the alternation of the night and day. There is much wisdom or there is much signs for those who reflect. So, the Prophet Sallallahu Alaihi Wasallam would recite the ending of Surah Ali Imran. Every night when he woke up for Salat at Tahajjud. And this entire Surah. 200 verses. There seems to be two main themes of the entire Surah. The first half is that the discussion, the theological discussions. The commonalities and the differences between Christianity and Islam. Specifically, and then broader Ahlul Kitab. Ahlul Kitab includes other faith traditions like Judaism. Any faith tradition that had an actual legitimate prophet and a book from Allah. They are called the Ahlul Kitab. And the two main religions of the Ahlul Kitab are Judaism and Christianity. There is a third one. The Sabiun.

And they are a very small group that hardly. There are very few left. They are in English. They are called the Mandaeans. But that's a technical point. And I promise not to go into tangents. So let me go back from that. No tangents InshaAllah. The Ahlul Kitab primarily are the Jews and Christians. And surah Ali Imran. It primarily deals with Christianity. And therefore there is a lot of discussion regarding Allah's Tawheed. The oneness of Allah. Regarding the validity of the Quran. Regarding the validity of the Prophet SallAllahu Alaihi Wasallam. Christians are told that they need to believe in the Quran. They need to believe in the Prophet SallAllahu Alaihi Wasallam. It is one of the most detailed surahs about Mary. The mother of Jesus. And about the family of Imran.

The parents of Mary. In fact, this is the only surah that mentions the mother of Mary. This is the only surah. No other surah mentions the mother of Mary. The grandmother of Jesus. No surah mentions her other than this one. And this Surah also discusses aspects of the children of Israel and Judaism incidentally. It's not a direct discussion as much as Surah Baqarah is. That is around half of the Surah. The other half of the Surah is really about the encouragement of the believers. To be firm in the face of adversity. They're feeling down. They've just suffered from their eyes a loss. Now whether Uhud is a loss or not. That's a longer topic. Technically it's neither a victory nor is it a loss. It was kind of in the middle.

But they definitely wanted a victory. And it wasn't the type of victory that they wanted. So much of the Surah then deals with the issue of the battle of Uhud. And fortifying the believers faith. Increasing their level of optimism. Helping them understand and cope with what happened at Uhud. And therefore this surah also will help us as we grapple with some of the setbacks of our own lives as well. The surah begins by affirming this. By affirming the truth of the Quran. By the fact that Allah has sent down this book. And that it is a continuation of the previous revelations. مصدقا لما بين يدي It is affirming the message of the previous prophets. And the previous books. And in verse number 7. And by the way I'm just going to quickly mention the verse numbers.

Some people said that they want to know the verse numbers when I say them in Arabic, so Insha'Allah throughout from now on every time I quote a verse, I'll quickly just say 'in verse number such and such'. And then you can look it up yourselves. And Alhamdulillah a lot of people are taking good notes. They're tweeting back. By the way also if you want to tweet on Twitter. Use the hashtag YQGems. So that everybody can benefit it Insha'Allah. Myself or one of my admins will retweet as much as we can. So that people can benefit anything that you benefited from this lecture. Just tweet it out Insha'Allah ta'ala. And we can then retweet it for others. So in verse number 7. We learn that Allah himself is categorized.

He is categorizing the Quran into two categories. Huwa alladhi anzal alayka alkitab, He is the one who has sent the book down to you. Minhu ayatum mukhhamat, There are verses that are muhkam, and muhkam means unambiguous, it means crystal clear. And Allah says these form the backbone of the book, this is the essential part of the book. There are other verses that are mutashabih, and mutashabih means that which has unclear meanings or vague meanings. Then Allah warns us. Be careful, because there are some people. They want to read in their own interpretations into the Quran. How do they do that? They do that by ignoring the muhkam. And by taking the vague mutashabih. By taking verses that have multiple meanings. And then reading in what they want to read in.

And what this verse is telling us from the very beginning. Is that those people. alladhina fi qulubihim zaygh They have a disease in their hearts. They're able to misinterpret. They're able to interpret the Quran. They're able to twist the Quran to their own agenda. And Allah Azzawajal says ibtighaa al fitnati wa ibtighaa ta'weelih They want to cause fitna. They want to cause chaos. And they desire to try to unlock the mutashabih in an illegitimate manner. And then Allah says no. I know the meaning of these verses. And the people of knowledge as well know the meaning of these verses. Wa maa ya'lamu ta'weelaw illa allahu warraasikhoona fil ilm The people well versed in knowledge. They can understand the mutashabihat. And this shows us that real knowledge will lead to correct opinions.

Real knowledge will help you unlock the mysteries of the Quran. How so? Well, first and foremost. Allah says in the Quran in the very next verse. Verse number eight. Rabbana la tuzeegh qulubana ba'da idh hadaytana O our Lord, do not cause our hearts to deviate after you have guided us. The number one condition for knowledge is sincerity. You have to be sincere for the truth, for Allah. You cannot be wanting to read in your own positions into the Quran. That's not academic integrity. That's not being humble. No. The first thing that you do when you open up the Quran. You seek refuge in shaitan. You say the name of Allah. You show sincerity. You want the truth. You don't want to have evil.

That's why Rabbana la tuzeegh qulubana ba'da idh hadaytana O our Lord, do not cause our hearts to go astray. Don't cause it to be deviated. We want the truth. We are sincere. So, when we open the book of Allah Subh'anaHu Wa Ta-A'la, we ask, what does Allah want us to understand from this book? We do not say, what is my opinion? Let me see if I can read it into the Quran. And one of the best ways that also true knowledge is sought is by reading the Quran holistically. Understand the vague verses, the ambiguous verses in light of the clear verses. Both are from Allah. Qullum min indi Allah As is very explicit. Both are from Allah.

So if anything is vague, for example, very common in the English language, even in Arabic, when we read the Quran, we have the plural that we did this and we did that. Nahnu nahnum Inna nahnu nazalna We are the ones who sent the Quran down. Why is it in the plural? Does it, A'udhu Billah, mean that God is the plural? Look at the muhkam verses. When Allah says, Shahidallahu annahu la ilaha illahu Allah is testifying. There is no deity other than Him. La ilaha illahu. Therefore, the plurality, whenever it occurs, it is one of those ambiguous verses. If you had an evil intention, you could say, Astaghfirullah, the Quran is arguing for plurality of gods. But that's wrong. Because the muhkam verses clearly say Allah is one. Wa ilahakum ilahun wahid.

Therefore, the plurality is understood to be another type of plurality in the Arabic language. That is the plurality of majesty, the plurality of respect, and not the plurality of quantity. How did we get to this? We looked at the mutashabih verses in light of the muhkam verses. That is what the Quran is telling us. Therefore, don't be surprised if somebody quotes the Quran to justify a very bizarre or unorthodox opinion. Don't be surprised. Allah is telling you, those that have a heart, a disease in their heart, they can twist the Quran to suit their meanings. This is a very important point to understand. We are also explicitly told of another fundamental issue of understanding the Quran and also of being a Muslim.

Verse number 31: That Allah says, 'Qul in kuntum tuhibboona Allah fattabi'ooni; Yuhbibkumullah.' Say, if you truly love Allah you claim to love God, you claim to love Allah, follow me. The me here is the Prophet and only then Allah will love you and forgive your sins. Verily, Allah is forgiving and merciful. Qul ati'ullaha warrasool. Verse number 32: Tell them they must obey Allah and they must obey the Messenger. But if they turn away, then Allah does not love the faithless, the ungrateful. Therefore, from the Quran, from actually not just Ali Imran, over 70 verses that are explicit in this regard, we learn another thing. If we want to worship Allah, if we want to love Allah, if we want to understand the Quran, we have to turn to the Sunnah.

There is no understanding of Islam that is correct without turning to the Sunnah. Who better to tell us than the Prophet whom Allah sent? We turn to him and we obey him. There is no ultimate obedience to Allah without obedience to the Messenger of Allah. Now, it is true that this verse was revealed primarily to the Christians. The Christians are saying, 'We love God', 'we love God', 'we love God'. And Allah is saying, 'If you truly love God, you have to follow the Prophets of God.' You claim you love God. Okay, that's all good, excellent. But if you really want Allah to love you back, قُلْ إِن كُنْتُمْ تِحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ You have to follow me as the final Prophet. And then and only then will Allah love you back.

Now, of course, the context is that of, you know, Christians saying they're not gonna believe in the Prophet, but that doesn't negate the fact that the verse is applied and can be applied to the Muslims as well. And therefore, anyone who says that we are only gonna follow the Quran, we're not gonna follow the Sunnah, we say the Quran itself negates that type of faith. The Quran itself tells you that is not real faith. Real faith is to obey Allah and obey the Messenger. The Quran and the Sunnah are our primary sources of theology, of law, of ethics, of morality. Our religion is based upon these two sources. قُلْ أَطِيعُ اللَّهَ وَأَطِيعُ الرَّسُولُ Obey Allah and obey the Prophet. Obey the Messenger. That is very explicit in multiple verses, including these verses in Surah Al-Imran.

And then in the next verse, verse number 33, Allah begins the stories that are gonna come. Over 80 verses now of stories. And, إِنَّ اللَّهَ اصْطَفَ آدَمًا وَنُوحًا وَآلَ إِبْرَاهِيمًا وَآلَ عِمْرَانَ عَلَى الْآلَمِينَ Verily, Allah chose and selected. Allah preferred. Allah can choose people. Allah Azzawajal can raise people above ranks. We want to be amongst those who are raised. So we make dua to Allah to be amongst those whom Allah raises up. And Allah has chosen the best of the best. And who are the best of the best? إِنَّ اللَّهَ اصْطَفَ آدَمًا وَنُوحًا وَآلَ إِبْرَاهِيمًا وَآلَ عِمْرَانَ عَلَى الْآلَمِينَ Four people and families are mentioned. Adam, the first of mankind. Nuh, the first Rasool. The family of Ibrahim. And included in the family of Ibrahim is our Prophet .

And the family of Imran. And the family of Imran. It's of course Maryam and Jesus, and their grandmother. Meaning the mother of Maryam. These are the three or the four people that Allah says, 'I have chosen them above all people.' And then, of course, after this, many beautiful stories here. The story of Maryam. The story of the mother of Maryam. The story of her uncle Zakariya. So Maryam's mother's sister, Maryam's khala, was married to the Prophet Zakariya. So the Prophet Zakariya is her uncle. And Maryam's mother is the sister-in-law of Zakariya. And so the story of Zakariya, Zakarias is mentioned. That he did not have a child. And he was very elderly. And he made du'a to Allah for a child. And so Allah blessed him with Yahya, John the Baptist in English.

So John the Baptist, Yahya and Jesus, they were first cousins. They were the two sons of two sisters. So the two sisters, one of them had Jesus and the other had John. And therefore they are first cousins. So the miracle of the birth of Yahya is mentioned in this section of Surah Al-Imran as well. The stories of Jesus with the children of Israel. The miracles of Jesus. The disciples of Jesus and the help that they gave. And by the way, as you go through these stories, because remember the goal of this lecture is to contextualize and then read the entire Surah, As you go through these stories, notice how simply, how beautifully, how effortlessly effortlessly the stories are combined together. And this shows us as well, the eloquence of the Quran.

When you read these stories in the Old Testament, when you read the story in the New Testament, you know, you really, and I'm not saying this as a way of disrespecting, I'm just saying factually, when you read them, you kind of get bogged down in the details. There's so many names, so much stuff is going on. You lose track of the actual story. If you look at the Quran, not just in Surah Al-Imran, in the entire Quran, there's hardly any names, just the name of the main character. If even that, for example, the wife of Imran, we don't even know her name. You know, the wife of Imran is called there, we don't even know her name. The mother of Maryam, we don't even know her name.

We don't know the name of any of the other characters. No dates, no towns, nothing is there. What is there? The morals of the story. What you need to extract from the story, that is what is there. And this is of the interesting things about the Quranic mechanism of stories. Which is in contrast to almost all other scriptures of other faith traditions, the Quranic narrative is very, very different. Also, one point that we do need to discuss about Isa, that is explicitly mentioned in this Surah, Surah Al-Imran. It is a key verse that we need to understand. Verse number 55, that when Qala Allahu Ya Isa inni mutawaffika warafi'uka ilayya that when Allah said, O Jesus, I will translate this in a while. warafi'uka ilayya and I will raise you up.

Now, mainstream Muslims from the time of the earliest of times, mainstream Muslims have believed that Isa, the son of Mary, Jesus, that Allah saved him from being killed by the children of Israel and that Allah miraculously raised him up alive. And that he is still alive now, and that he will come and return towards the end of times. Now, this is the belief and is the standard belief of mainstream Muslims, alhamdulillah, from the beginning of time. There are some people who go against this theology and they believe that Jesus was killed on the cross or Jesus died in a natural fashion or whatever. And they use this verse of the Quran where Allah says inni mutawaffika and they translate mutawaffika as we will cause you to die because tawaffa does mean to die.

There is the correct interpretation, there is no question about it that one meaning of tawaffa is to die. But, what did I just say 10 minutes ago? When there is a vague verse, the Quran is telling us don't just use this vagueness. Don't just read in your meaning. Look at the entire message. And for evidences beyond the scope of today's brief talk here, but there are verses in the Quran Surah Az-Zumar has it. There are other verses as well. There are many hadith that are very explicit in this regard. That we are going to have to understand mutawaffika over here, not as to cause to die, but another meaning. Because in the Quran Allah says that Allah yatawaffa al-anfusa haina mawtiha wallati lam tamud fee manamiha.

Allah takes the souls of those who are dead and those who have gone to sleep and have not died. So the term tawaffa is also used to go to sleep. So it's not just to die. And from this very verse, we learn that the meaning that is implied is a long sleep. Why? Inn i mutawaffika warafi'uka ilayya I will cause you to tawaffa and raise you up to me. What does this mean, raise you up to me? If Isa had been dead there is no raising up. The body has to be raised up. Isa has to be raised up. The very fact that Isa is being raised up, rather than his body being here, is an indication that he is alive. So this is something we have to be very clear about in our mainstream Muslim understanding and theology.

Another key verse when it comes to the nature of Jesus is also found in Surah Al-Imran and that is verse number 59. It's a very, very interesting and profound verse about the reality of Isa. Inna mathala Isa inda Allahi ka mathali Adam khalaqahu min turabin thumma qala lahu kun fayakoon The similitude, the example in the eyes of Allah of Jesus is the same as that of Adam. He said to him, Kun. He created Adam from dust, dust. And he said Kun. And Adam was. Kun fayakoon Now what is the implication of this verse? You see one of the main dialogues that faithful Christians have with faithful Muslims is the nature of Jesus. This is the fundamental difference between Christianity and Islam. The nature of Jesus Christ.

Obviously we all know that Christians, they ascribe a type of divinity to Jesus Christ. They believe that Jesus was essentially the manifestation of God. That there are three that rule in heaven and those three are not three but one. And that Jesus is in fact God himself and he is God the father etc. etc. And one of the things they always mention is the miraculous birth. That he came from without any father. And Allah is saying, if you think that a child born without a father and that only happened once in all of human history, Isa. If you think that that would bring about divinity what do you say about Adam? Adam came without father and mother.

And so if you think that Jesus is somehow the son of God or somehow God himself because he didn't have a father well then, even more so you should argue that Adam is even more divine. And Allah is saying neither of the two are divine. So Allah is using rational arguments for believing Christians. And this shows us when we want to engage in a dialogue we learn the faith tradition and then we engage in intellectual dialogue. Christians also believe in Adam. Christians believe in the virgin birth like we do. So the Quran is using intellectual arguments to make Christians understand and realize there should be no divinity in the nature of Jesus. Just simply because he did not have a father figure.

Just like Adam came without parents and he was of normal flesh and blood, so too Jesus was born without male intervention and yet he too is of flesh and blood. And by the way, throughout all of these stories of Zakariya and Jesus and the disciples, again Allah is using these stories to prove the truth of the Quran. Verse number 44: All of this is from the knowledge of the unseen that we are inspiring to you. You were not there when they were arguing in their inner chambers about how they would take care of Maryam. You were not there and you were not there when they were debating amongst themselves. And yet Allah is telling us details that frankly even some of the Jewish people did not know. Some of the Christians did not know.

And there are stories in the Quran that are not even found in the Gospels as we know them. And yet they're found in what is called the Apocrypha, what is called the Gospels that are not mainstream. They're found here and there and they're in the Quran because Allah is telling us directly from what happened. And Allah uses this knowledge multiple times including in Surah Al-Imran that our Prophet was a Nabi al-Ummi. He could not read and write. And this knowledge was only available to the advanced scholars who understood Hebrew. The Bible had not been translated into Hebrew. The New Testament had not been translated into Arabic for another few centuries. There is no knowledge available in Arabic, especially in Mecca, especially to an unlettered shepherd who did not go through training, did not go through universities and degrees.

There were no universities back then. Did not train in different religious understandings. And yet the Quran is coming and telling the stories of the Maryam, the stories of the mother of Maryam, the stories of Zakariya, of John the Baptist. The Arabs, the Quraysh had no knowledge of John the Baptist. It's not a part of their culture. They're not discussing Maryam and what happened in the chambers of the temple of Solomon. And Allah is saying, you were not there Ya Rasulallah, you were not there but I am the one inspiring this to you. This is a sign. One of the many miracles of the Quran is its detailed information of the theologies and of the histories of other civilizations that typically a person who's raised in Mecca and who was not known for traveling and for reading and studying would never ever have come across in the 6th, 7th century.

And yet the Quran is full of such stories and details that he could not have found except from Allah Subhanahu Wa Ta'ala. Another major motif of Surah Al-Imran and this is a rather long one and it's also very interesting and I know that all of you will be interested in this as well. Surah Al-Imran, and we're going to return to this motif tomorrow a little bit as well. Surah Al-Imran does deal quite a lot with gender. Maryam and the mother of Maryam, the wife of Imran are the key players of this Surah and the Surah is named after them. Al-Imran here means essentially the mother of Maryam and Maryam, the two women. That's the family of Imran. Actually Imran plays no role. He doesn't have any role in the story itself.

I'm sure I mean obviously we assume him to have been a righteous man, but he's not mentioned. He's not playing an active role here. It is Maryam and the mother of Maryam and then Isa. This is the family of Imran and we see here the very important role of not just the parents but especially the mother in instilling Iman in their children. When the mother of Maryam is pregnant, when she has the child in her womb and she assumes that the child is a baby, is a boy, she thought it would be a baby boy. When she has this child she raises her hands to Allah Subhanahu wa ta'ala and she says, 'This child I want to dedicate to you and to your worship, O Allah.' Before even the child is born, she is worried and she wants to protect the child's faith, the child's Iman.

She wants to make sure that this child is raised as a righteous Muslimah. She didn't know it would be a Muslimah, she thought it would be a Muslim. And she makes dua to Allah Subhanahu wa ta'ala. How many of us when we were expecting our children, whether fathers or mothers, if your wife was pregnant or if your ladies were pregnant, how many of us, how many of us raised our hands to Allah and made dua when the child is still in the womb, that O Allah protect my child, O Allah make my child righteous, O Allah make my child upon your path. You see, this really shows us when you're concerned about something, when you are really eager to do something, it will manifest from the very beginning.

And so the mother of Maryam from the very beginning, she is making dua to Allah. What do you think then after the child is born, what do you think her dedication would be? And this is how one of the mechanisms that we obtain righteous children. Righteousness in parents, insha'Allah generally, there's always exceptions obviously, but generally speaking, righteous parents, they help with righteous children. You want to have righteous children, you have to begin with yourself. And you have to begin with the dua to Allah Subhanahu wa ta'ala. And she wanted a child, a male child, who would become a rabbi, a dedicated scholar and a worshipper. You see, we go back to the time of the temple of Solomon. The temple of Solomon is there.

And in this time frame, there is a very elite group of scholarly ascetic rabbis in the Jewish tradition. Very elite group that they would be raised in the temple. And they would start training and learning the law and memorizing from the childhood. It was a, call it the elite university prep school. They would go through that school and then become the very highest level of scholarship and ascetics and worshippers. And so Maryam is saying that, oh Allah, sorry not Maryam, the mother of Maryam. The mother of Maryam is saying, oh Allah, I want my, she thinks it's a son, to go into this and dedicate his life to your service. Now, the child is born. And she herself is shocked. And she says, verse number 36, inni wada'atuha untha, my dear Lord, this is a girl.

And Allah says, 'Wallahu a'alamu bima wada'at', Allah knows what you gave birth to. And then Allah says, listen to this carefully, wa laysa dhakaruka al-untha Verse number 36. Memorize this verse. The male is not like the female. wa laysa dhakaruka al-untha SubhanAllah. Such a beautiful, succinct, profound statement. Especially one that our generation needs to hear. The male is not like the female. There are obvious biological, psychological, physiological, emotional differences between the male and the female. They are not the same. Gender, is not a human construct. Gender is a biological reality. It is a fact. It is a fact that is embedded in our DNAs. And Allah is reminding us, wa laysa dhakaruka al-untha. Now, gender roles are slightly different. Yes, some roles, very few, are dictated by the law.

The Jewish law, known as the Halakha, had its laws, and our Sharia as well. They have certain differences as well. We'll talk a little bit about this in Surah An-Nisa. However, the gender roles have nothing to do with status and nobility in the eyes of Allah. And therefore, when the child comes out a girl, she cannot become the type of rabbi that the mother wanted to. Because in the Sharia of the Jews, by the way, in our Sharia, a lady can become an alima, a faqeeha, a mufassira, a qariya of the Quran. And I want to say very clearly, one of my own teachers that I studied the Qira of Warsh An-Nafi' from, she was a lady who had memorized all ten of the Qiraat.

And I would call her up on the phone and recite to her the Qira of Warsh. And most of our scholars of Islamic history have always had teachers that are women. True, the imam in a mixed congregation in our Sharia cannot be a female. But Islamic scholarship is open to both genders in our religion. There's never been an impediment for a Shaykha, an Alima, a Faqeeha, a Muhaditha. And there have been plenty in Islamic history. Now in their law, it was slightly different. So she couldn't become the type of Rabbi that Maryam's mother wanted her to do. Still though, still, when Maryam wanted her daughter to do something righteous and her daughter, Maryam's mother, and her daughter agreed to this, so she did dedicate her life to the worship of Allah Subhanahu Wa Ta'ala.

And therefore, her gender did not stop her from pursuing excellence in the eyes of Allah. Gender means nothing when it comes to the path to Jannah. It doesn't matter whether you're male or female. The paths to Jannah are equal and the doors of Jannah are equally open. And that, my dear brothers and sisters, is the ultimate gender equality that the Sharia guarantees. Genders are real. Gender roles have some religious basis and some cultural basis. And therefore, the laws of the Sharia have some differences. Nonetheless, gender means nothing when it comes to piety, when it comes to Iman, when it comes to subservience to Allah Subhanahu Wa Ta'ala. And therefore, Allah says in the Quran that when her uncle Zakariya would bring the food to Maryam, Maryam is his niece, right?

When her uncle Zakariya, and she's in the temple, and she's worshipping Allah in her own chamber, she's constantly studying and doing dhikr and praying to Allah. Every time Zakariya comes in, kullama dhaqa alayha zakariya almihraaba wajada indaha rizqa He found there's already food, heavenly food over there. And Zakariya is like, who came here? I have the key. You're not supposed to go outside. I'm bringing your food. I'm taking care of you. Where'd this food come from? And she said, qalat huwa min indi Allah. This food is from Allah Subhanahu Wa Ta'ala. And therefore, Zakariya was inspired by the piety of Maryam. Hunâlika da'a Zakariyâ Rabbahu, When he saw how pious Maryam was, the old man, the prophet of Allah. Zakariyâ is a prophet of Allah. And he sees the piety of his niece Maryam.

And he feels inspired. He feels moved. And he makes dua to Allah. Oh Allah, you gave a miracle to my niece. Give me a miracle too. Give me a miracle to give me my son Yahya. Even though I'm elderly, I'm above the age of 90. My wife is now no longer capable of bearing a child. But oh Allah, look at this young lady. And she has been gifted with what she has been gifted. Then I can also be gifted with the miracle of Yahya. And so Allah Subhanahu Wa Ta'ala gifted him Yahya as well. And Maryam, despite her gender, verse number 42, what does Allah say? Ya Maryamu inna Allaha astafaaki wa tahharaki wa astafaaki ala nisa'il alameen Oh Maryam, Allah has chosen you. Allah has purified you.

And Allah has chosen you above all other ladies of all the world. Her gender did not stop her from being chosen by Allah Subhanahu Wa Ta'ala. Her gender was never an impediment in her closeness and piety to Allah. Now of course, as we said, gender is a real thing. And that is why in the very beginning of the surah, verse number 14, our Qari Hafizab recited it. Allah mentions that the genders are indeed temptations to one another. So we have to be careful about that. Zuyyinilinnasi hubbu al-shahawati min al-nisa'i wal-baneen. Verse number 14, beautified is it to men the desire and the lust that they have for women. And by the way, every time in the Quran or Sunnah, men are told about something about women, the opposite also applies.

That women are a temptation for men and men are a temptation for women. It's a two-way street. So gender is a real thing and we have to be extra careful. That's why we have laws in our Sharia about gender relations. And another verse in this surah about gender relations. And it is perhaps one of my favorite verses when it comes to gender equity. It's a beautiful, beautiful verse in the very end of the surah, verse 195. And to help you understand this surah, we have to turn to the hadith in Sunan al-Tirmidhi and also in the hadith of At-Tabari, our mother Umm Salama. Our mother Umm Salama, she asked the Prophet a question. Now, this question, I guarantee you, in the majority of gatherings of the world of scholars and masajids and what not, if a sister were to ask a similar question, she would be rebuked by not just many of the men present, perhaps even the Shaykh or the teacher.

How dare you ask this question? This is our mother, Umm Salama, asking the question. What was the question? She said, Ya Rasulallah, why does Allah only mention men in the Quran and not women? Even though we too have migrated and we too have been persecuted and we too participate in so many good deeds, why does Allah not mention women in the Quran? Can you imagine if a woman in our times were to stand up and ask this question? Can you imagine the outcry that would happen? How dare you, astaghfirullah? But you see, brothers, brothers, brothers, let me just tell you, man to man, frankly, Subhanallah, why this notion of, just imagine, just imagine, dear brothers in Islam, just imagine if your entire life and career were something that we treat our women the way that we treat our women.

And you had to live in that way. Being told no for this and no for that and everything is double standards. How would you feel? So our sisters do have their role and their rights. And if they're not given their legitimate rights, they're going to ask for illegitimate rights, which is what we are seeing now. Brothers, give our sisters the rights that Allah has given them. If you don't do that, don't be surprised when they demand that which Allah has not given them. It's very simple. So Umm Salama asked the Prophet SallAllahu Alaihi Wasallam that, O messenger of Allah, why doesn't Allah mention women? Notice, the Prophet SallAllahu Alaihi Wasallam didn't say how dare you astaghfirullah? Women know your place. He didn't do that at all. What happened?

Allah revealed Surah Al-Imran verse 195. Read it. Fa-satajabah lahum rabbuhum. Your Lord responded. The answer came down. Anni la udi'u amala a'malin minkum min dhukkirinna wa'untha I shall not cause the good deeds of any of you, male or female, to go to waste. Ba'dukum min ba'd That both of you are from one another. Every male comes from a male or female. Every female comes from a male or female. Each of you needs each other. Each of you comes from the other. You are not aliens to one another. You are not enemies to one another. You are not in opposite teams to one another. You're on the same team. Ba'dukum min ba'd. The both of you are from each other.

And therefore, those who migrated, those who were expelled from their lands, those who were persecuted because of me, those who fought, those who were killed, men or women, I shall forgive their sins and cause them to enter Jannah. And the reward is with Allah and indeed with Allah is the ultimate reward. This verse clearly, explicitly lays out the Islamic notions of gender equity. And by this I mean, and we'll come back to this point in other surahs as well, but this surah is very clear. A man and a woman are equal spiritually in the eyes of Allah Subhanahu wa ta'ala. Inni la u'dhiw a'mala a'malin minkum min dhakkirin u'untha. Any good deed that a person does, man or woman, the good deed will not become bigger and greater if a man does it.

Nor will the good deed become lesser if a woman does it. No! Every good deed, man or woman, will be rewarded equally regardless of gender. The paths to Jannah, the opportunity to go to Jannah, they are equal. And that is the ultimate equality. Dear sisters, dear sisters, do not judge your worth by comparing yourself and your roles to other creations of Allah. Other people, I mean here men. Don't judge your value by comparing yourself in any fashion, shape, or form to the roles and responsibilities of men. No! Your worth and your dignity comes from within yourself and your relationship with Allah Subhanahu wa ta'ala. That is how your value and your dignity is assigned. Not in comparison to anyone else.

When it comes to genders, it is true that the Sharia has responsibilities that are different, that are catered to each gender. Within these responsibilities, there is nothing to do of value and of nobility. Just because the responsibilities are different, it does not mean that the one is preferred over the other. Ba'dukum min ba'd. And we are going to come back to this in Surah An-Nisa as well, Insha'Allah wa ta'ala, tomorrow. I have to go over quite a lot now. We have already done only half the Surah and we are only going to do Al-Imran today. The next half of the Surah, it deals with quite a lot to do with the issues of the battle of Uhud. But before I get there, I really do have to mention one thing about the issue of Christianity.

It is true that Allah subhanahu wa ta'ala, of course, He talks about some of the righteous of the people of the Book. That Allah subhanahu wa ta'ala says they are not all the same. Laysu sawaa. Allah says in the Quran, verse 113, that there are some that are good and there are some that are not so good. So, Allah says in Surah Al-Imran that there are people of the Ahlul Kitab that if you were to give them an entire treasure, verse 75, they would be faithful and return it to you. And if there were others, if you give them a coin, they would deceive and they would hide it from you. So, Allah separates the Ahlul Kitab. There are some good and there are some bad.

And this shows us, dear Muslims, if a person is a non-Muslim, that's definitely not good that they're non-Muslims. But you can have good manners as a non-Muslim. You can be honest as a non-Muslim. You can have a type of piety, not our type of piety, agreed. Not the taqwa related to Allah, but you can be God-conscious in your own way. In Surah Al-Imran, verse 113, Allah explicitly says there's a group of the Ahlul Kitab. They worship Allah. They recite the revelation of Allah. They prostrate themselves in front of Allah Subhanahu wa ta'ala despite the fact that they are Ahlul Kitab. So, piety can exist in non-Muslims at the same time. We have to be very clear here.

And that is that in Surah Al-Imran, there are some of the most explicit verses in the whole Quran about the reality of Islam being the only religion acceptable to Allah. You see the two are not mutually exclusive. You can have a type of piety and not be a Muslim. And in its own way, that is good. However, if t

.Blessings of the Guest In the name of Allah, the Merciful, the Compassionate, and the Merciful-hearted. Allow me to first create a new conclusion. Thank you very much, Lord, our Nahali. In your Greatness, your Beauty, in the goodness of your love and accepting the blessings we receive from you. And at the same time, those not desiring of the Nahali and to give us the greatest and the greatest joy and happiness ever. Today we have to talk about a character, a great figure, a great giant of the Holy Prophet, about the Prophet Ibrahim, peace and great joy, God bless him. When we say we will talk about Ibrahim Ali, in fact, within this great prophet, we have to understand that a big human being is no different than others.

When we are talking about the story of Basht, we talk about theемсяuipaa, wherein we discuss the story of Ibrahim, in which we the Muslims. When we discuss the history of Ibrahim, we think of his Kairolic spiritual path and also in connection with the fellow Muslims. When we discuss the history of Ibrahim, we comment on how of how a Muslim and a Muslim should feel about the violation of the Islamic law. Starting from its normality, from its global nature, starting from its family, gradually, according to the possibilities it has. When we talk about the prophet Ibrahim, we will see a person full of devotion, for the protection of the great God. But, let's be clear, in Ibrahim, peace and blessings of God, we will see a good person, a good person, a person who has always been kind to people, who has always been kind to them, who has always been a good person.

Talking about the prophet Ibrahim, peace and blessings of God, we will see in him a good person, we will see him talking to his father, he will be talking to his father, he will be sharing the great thoughts of the Islamic community with the rest of the world. We will see that devotee who has always been a good person, we will see him in the great prophetic church; He will be doing great things. We will see, that the greatest measure of the peace and blessings of Islam have passed through him, because he was the main creator, he was the father of the prophets. He is the prophet who came after him, when he was raised from between Žmrija and Dubija, Hábku and Ismail.

He was the great God of prosperity, the great rights burden he was carrying out would be something surprising; In the Qur'an of the Prophet Ibrahim, it is mentioned that in this book, in the Qur'an of the Prophet Ibrahim, he had a big title. In the Quran of the Prophet Ibrahim, it is mentioned that in this book, in the Quran of the Prophet Ibrahim, he had a big title. We must be honest. We must be one, like everyone else. There is no need for another person with two masks, with five masks, with ten masks, with ten hats. Muslims and Muslims are honest people. The Prophet Ibrahim was on a higher level. The prophets of the Lord, especially those who were older than him, according to the Quran, their sincerity was very high.

Their desire to be on the path of the greatest saint was extraordinary. But we, modestly, we have to be honest. Anyone, based on the sincerity he has, will receive great rewards. When the Book of Ibrahim begins, he will be in the holy place of the Prophet Ibrahim. Remember, in this Qur'an of the Prophet Ibrahim, he was honest, and he was a prophet. So, his great sincerity, the Lord gave him that title, he was a prophet. As well as other prophets, as well as other prophets think about sincerity. The only thing with the Prophet Ibrahim was that the faith. . Because when Ibrahim was a prophet, he had been little, when Ibrahim was in the most umbilical place he was very strict with his integrity. He protected his Ula when he was a boy.

Hate when he was just a The passage of Nuh says that we have spoken in the previous topic, the prophet of the mountain Nuh, that his passage was Ibrahim, when he preceded the Lord with a mighty sword. We have said and mentioned that the sword must be sincere, the sword must be armed with courage. The sword of a true Muslim is armed with peace. There is no one who wants to leave the wall and the wall. There is no part of a sword of a Muslim. And the prophet of Ibrahim says that he preceded the Lord with a mighty sword and with a holy sword. And this must be respected by every Muslim and every Muslim, and for the sake of the Lord, after the Lord's mercy.

The best time, and I have also mentioned these laws or these conversations, the direction we make on Facebook, and that we post it also on YouTube, I hope that these are a part, a part of our holy service, because by praying for the Lord's mercy, and by taking from the pearls of prophetic life, the sword and the sword are worshipped, the mind is corrected, the vision is made wider, clearer, more beautiful, and people do not become from the vices that destroy us, and make us a burden to make people good, to offer to the great Lord, whom we thank. Ibrahim alayhi salam precedes the great Lord with the revelation of the glory of Islam. People, based on their own mission, based on their own actions, as they should, must do the same for the sake of others.

For the sake of the great Lord, the power and power of the Lord, are 선생ed as the fierce destined winds, as the greatсти of the ends. Where it leads us, is what the Almighty Been said, And Ibrahim said in the movement and the law in this book, which was very sincere andicho ahed by the Prophet, His goodness to the Father , When the father corrected little son, So Prophet Ibrahim did not start prayer with the people, rather he constitute three becomes his family. Go out directly to your mother's, Jimmy swear words, If , those who were refuse to do things in that time. Islam must be heard and recognized in the memory of every Muslim, and every Muslim.

Even if you don't have a family yet, in Islam, remember that as a prophet, you have to teach your family, remember that as an educator in Islam, you have to teach them, teach them in a big way, with sincerity, with sincerity that the great God, the people who have this quality, will truly give them success. Why did this family start? Because your father was not only a believer, not only was he a person who worshiped another god, worshiped another god for the sake of God, but he had a specific, he worshiped himself as a god. And he worshiped himself as a god, and at the same time he saw himself as a god, and he went to other people in Geneva to worship him, and he worshiped himself as a god.

And in the most beautiful form, in the most beautiful way, as I have told you, as a child of a priest, he said, I worship my father. And the form as it is shown in the Qur'an, that he spoke, he spoke in a more beautiful form, and in a form for the sake of the priest. Because people have a nature. Anything that they want a lot, they plan from a person their speech, and not logically, only from the knowledge that they have. But at the same time, Moseharo, anything that people want, as you said, even the most beautiful form, as you said, in all forms of worship, even if they worship it, they don't accept it.

Therefore, don't ever create a barrier between your medicine and your family, because you explain Islam in all dimensions, religious, scientific, psychological, sociological, life, historical, moral, ethical, you don't accept it, because worship makes a barrier, a mountain, a hill, and so on. If you are a person of knowledge, if you see, if you know what it says, it says my father, I said to my mother, why do you worship him? Because he was the leader, he was the head of his family, because they were the most religious. He said, 'Why do you worship him who had an opinion about the first thing? Don't talk about it, the second thing don't think about it, and the third thing don't see it.' Is it possible for a person to worship someone who doesn't think or speak and don't see it?

That which is associated with these dimensions is less than that of a person himself. And a person is taller than something that does not think, does not logic, does not act, does not exist. But the problem is that those who make these kinds of associations must gradually become aware of it, or like today's people who have gone to the Lord for peace, or have gone to the Lord for passion and for the good of the world, or for other things that have no value at all. In this first dimension, what I want to say is that gradually a person will come out of what he believes and believes, or from the passion and the effort he has made as a Lord in his spirit, to come out of this universal belief, this belief of believing in the truth.

My father said, why do you believe in what you do not think? Why do you believe in what you do not see? Why do you believe in what you do not do? Neither good nor bad. There is no life and there is no death, there is no risk and there is no stability in this world, and there is no stability in the whole world. Neither the genetics nor the genes, nor the spirit, when you take a person, so he is a good Lord. He said, because now there is another report that the Prophet always says, do this to me. And Ibrahim, peace be upon him, as he knows this, said, my father, the truth is that I have received information that you have not known about.

Stay on this path, because you will be saved and you will be saved. I am the one who has been given the right to worship the Lord. I am the one who worships God. I am the one who is given the right to live in peace and peace. He said, 'Oh my Father, do not go the way of the cursed Satan, because Satan himself is a luxurious way and has offended the Lord Himself. And by going that way He is offended and He is fighting the Lord of all, and Satan has taken the punishment. This is why my father is afraid that he is going to take this punishment. He said, 'I don't want to worship the devil, but with a lot of light, a lot of light,

with a lot of crystallization' my father said, 'do not follow Satan, because He has overcome Rahab, all of His enemies.' Basically, he is in good terms with you, by knowing when to overcome the great Lord, by overcoming the great Lord, and by going on the path of Shaitan Malkum, as he will be forgiven, he will also be forgiven. And I am afraid that the great Lord will give you a punishment, and one of the punishments, I will tell you, I looked at the memory of Ibrahim, one of the memories that he explained, he said, by forgiving the great Lord, he has a great punishment, that is to remove your mourning from you, and remove your forgiveness from you, and to remove your grace from you, and to remove your kindness from you, and to be forgiven by Shaitan Malkum, who is a friend to a Grandma, and he has totally forgiven you.

This is the great thing that many people experience today. The Great Lord, I pray that You will not look at Your forgiveness, that I will not look at Your mourning, that I will not look at Your grace, that I will not stop to see Your kindness, I will remove Your great loss, and become a part of the cursed Satan. He said, oh my father, I am afraid that You will leave me, my Great Father, You will leave me, my Great Father, and You will become a part of the cursed Satan. My Father, despite the fact that Ibrahim left a few times in the beginning, due to the fact that he heard, but he resisted, until a few times the problem came and he resisted in a very serious way.

From then on, people started to talk about it, which is not a matter of faith, who has come to tell us who is the truth, who has come to tell us about a Lord who says, He is the Lord of the earth and of the earth; we have our Lord, and we begin to tell our father about the death of Ibrahim. And until one day he came home, and he saw Ibrahim who was about to speak, he said, I have come to tell you about the death of Ibrahim, and I will leave you for a long time. I said, I hope you will continue to serve our Lord. Our Lord, what do we know, those who were there, I said.

I hope you will leave our Lord, and in the same time, he said to us, 'We do not believe you.' I will leave you far away from the family, and I will kill you. And Ibrahim, peace be upon him, I felt sorry for him, and with desire, he continued to tell his father. At the same time, based on what he had done to his family, he began to speak to the people, until he spoke to the priests of that country, always with the good desire that the people would know, and the people would go on the great path of the Lord, to enjoy the goodness of this world, and to enjoy the goodness of the other world.

His father, not that he did not accept, he took that mentality for all the people at that time, and Subhanallah, al-Azim, he was a great leader for him, that his son was the beloved of the Lord, the Prophet Ibrahim, and he, in order to take revenge, that his son, the Lord, had this great power, he made him one of the strongest in the world. He called the Lord the Lord of Truth, he challenged the ideal, he made him pressure, and he said to him, I will leave you, and I will promise that you will continue to leave our Lord, as you believe in our Lord, and continue to do good to the people, as you have spoken to a Lord yourself. And he said, God and mother, I beg you, my great Lord, to come to the church.

Ibrahim, peace be upon him, will come out as a great giant. The Lord said, 'O Lord, O Lord, O Lord, this great prophet has not yet passed away.' The Qur'an says, 'O Ibrahim, the leader of Wafaa, and Ibrahim, who has not yet fulfilled his duty to the Great Lord, or more precisely, Ibrahim also says that he always keeps his promises, he always sees their duties, and he is moved by those who have moved the Great Lord to the maximum in him. On the day of judgment, he will lift this crown of the Lord, and the people, as it is transmitted in the true transmission, he said, on the day of judgment, the people will come out of the grave, they will come out of the grave.

So, you can be a billionaire in this world, and you will come out of the grave. Who will come out of the grave? The great Lord said, they will come out of the grave. When the followers of our prophet, Dashwar, heard that the prophet said, they will come out of the grave, he said, I cannot approach detestable people anymore, now everyone has come to hell, but whatever happens to everyone, there will be water shortage and wrong seedlings and pimples. The prophet saw him in the dust, and said, choose the right one, Bačević, ask the prophet and it will soothe you further, choose the right one. The level of the problem on the day of judgment on the big day, and look at billions and billions of angels on seven sides of the angels like moths that are covered and do not speak and are alive among the Lord of all, and He has made this land like that.

There is no time, and He has not looked at the mind, and it does not work physiologically. Look at the females; they are pregnant or not pregnant. And that is the truth; it is very important on the day, and the moths will not look at the females, and the females will not look at the moths. And the first, the great Lord Fushiplot, as it is transmitted, the transmission of truth through respect and through patience and through value, of billions of people says, 'Offer me, offer my prophet Ibrahim.' And the first prophet says that he will come with a robe from the Genesis and he will come in a way that is different from the usual and beautiful. And he will come with a robe from the Genesis and he will come in a way that is different from the usual and beautiful.

With a very great adornment, for the prophet Ibrahim to be. Prophet Muhammad said, 'I am the second one who lives, and the great Lord positions me in the outer arc where the whole world will call me Zilin.' When the whole world says to me in every moment of each, see how much the Prophet Ibrahim shall expand, or how much the Prophet Muhammad is still. That's why, O son, beg of the great Lord and live Ibrahim of the Holy Prophet to be known outside of the day of judgment. And it is clear that on that great day, everyone will be a witness to the great mystery of the whole world. And it is clear that the Prophet Abraham met his father.

Because here we are, that he began to teach the family and he gave them the key to explain Islam, to explain the mystery of the great things and the land, but in the best form, in the best form, and with arguments that do not coincide in their understanding. He met him and said to his father, he said a sentence, my father said to me, I would like to tell you something. The Qur'an describes the Prophet Abraham as a man of wisdom and wisdom. How were the prophets? As it is said about our Prophet Muhammad bin Mu'minin al-Rauf al-Rahim, he said to the believers, that is, a man was wise and he saw the Prophet Muhammad, this was the Prophet Abraham. Very wise, very wise. They were prophets of wisdom.

The prophets of the Lord as a father with children, with the people, imagine, with the family. And the day of judgment, but today is a day, from the perspective of knowledge, as it has been in the world, it will be on that day. The one who has been sincere, the child is sincere. The one who has been a believer, the child is a believer. The one who has been a believer, the child is a believer. The one who has been a good person, the one who has been a good person, how can you have such a great spirit, such a great spirit, Lord Christ? Why do you have such a great spirit on that day? And Jan 더 sava' her It was so vain that he said to my father at the day of judgment, and I go in by myself to tell the prophet as anopes this.

The prophet Abraham looks at the chapter and corrects the whole great twist of the cleansing of Allah. And says to Allah, O tales, I want to tell you something very important, You who have everything in your life, the most beautiful thing you can do, I say, the most beautiful thing you can do, is to let your soul rest in the presence of Allah. Ask yourself what is the Day of Judgment, then ask yourself what is the Day of Judgment. The Day of Judgment is when no one has done anything wrong to anyone and they have nothing to do with each other. All the suffering is for the sake of Allah. And Ibrahim Alisalame knows that in this world, imagine that he is a real leader, straight to the right in the Day of Judgment.

He said, O great Lord, you told me two things, when I asked you not to disappoint me on the day I would come before you, I said, Father, I am looking forward to the Great Lord today. I do not want to be like everyone else, as I say, for the sake of justice, straight to the right, without equivocation, without any kind of penalty, without any kind of punishment. I am a Haram to the people of Al-Kafirin. Ibrahim said, I have set the universal rule, I do not want to fight against anyone who has been a believer. What did your father say? Therefore, young and old, especially those who want to be a leader, must work very hard to make it possible for them to be believers in the Great Lord of all.

The minimum. The maximum is to make it possible for them to do something out of devotion to the great Lord of all. Someone sent me a message; he said, 'I had a mother; I was born three years ago,' and I looked under her, and he said, 'I was raised in the world,' and with all my heart I was telling him as if I had given a good example. But not like now. But I had told him to raise a big flag that I went to Panama. I said, 'Vlad, dear, I have raised a big flag in the world that I am in Panama.' And I told him, the person who always speaks, I told him, but from a different point of view; thank you very much for everything you have done for me.

I will never forget it. Belat Mordek is the one who did it. So I will never forget it. I will talk to him about the belief, don't make me believe that it is racist, or that we have come from Kaffsha, or something like that, I will never forget it. And the code that people say today, whether it is made as a trend, I am an atheist, or I am a believer, the code, without understanding it, I have never analyzed it, but I know that it is creating a trend. Because many people, apart from others, are believers. And based on that, the first winner, whether it is Shaytan or Malcolm, or the prince, or Vlahi, or Mothra, or any of our brothers and sisters, becomes a believer; then you, with a great education, with a great tact, but first of all, if you talk about them, you have realized that a good Islam itself

makes them proud, and tells them to make a promise, to thank them, to thank them, and to make some promises, and to remind them of the great God, and to bring some good news, that they will have the greatest testimony when they go before the great God of all. And we hope that with these promises, and with these laws, and with these conversations, brought up in Ramadan, we can tell them to come to a testimony of the great God, to come to a testimony of a great, good, humble, and beautiful God, and we will not be deceived in the day of judgment. Because we will receive the Lord's blessing, and we will accept him as a good prophet, And this is what we are going to see as a sad, sad and good thing that God Almighty and we have in front of us as a good example, as a reminder to fulfill the needs of the people.

Ibrahim, peace be upon him, this was the relationship with the family and especially with God Almighty and his Father. Then what happened? He went to those cults back then and saw that people worshiped these idols, but not like these stupids that the father made himself, but they were big. He was a leader there, and then he came from his mother and came a lot from his father. And he spoke to the people; he spoke to them. They did not see him; they went, they looked at him; they did not see him; they did not look at him; they did not think of him; they did not kiss him; they did not kiss him. He came. He left. They did not see him. His father was in a bad mood and he said that he would go too.

There was a party going on there. And he would go with us. We would go out of the city. And we would worship our Lord. We would pray; we would do all the things that they had. And Ibrahim was in a bad mood. He was very sad because he was about to die and he had to show his body. He was still young. And on that day he said to me, 'I am sad.' He said, 'Father, today I am very sad.' Because my father told me to look. And he said, 'I am sad.' And he turned away. All the people went out of that city to make their traditional party. When the prophet thought that Ibrahim had another vision. He had a plan. A positive plan.

He went to the place of worship that they had. And he started to take a holy offering. And all those poor people who were waiting for him to come back. And he made them cry. He was waiting for them to come back. And he took them all. But with great difficulty, what did he do? He killed that big one. He didn't come back. He left them. He continued and went to his house. When the people came back. And the father came back to his house. And they came back to their houses. Especially the first ones who were in the cult. They all came back to their houses. The prophet Ibrahim, the father of the whole house. When they went to that cult. Those who cared for him. They were watching a big drama.

But it was a big drama. All of their brothers were angry. They were angry. Especially the big ones. The people who cared for him. The first of this cult. The people who had information. The people who took their thoughts. What happened? Who did what? How did it happen? And someone said, the only thing that can be done. It is the ideal of the kingdom that Ibrahim wants. He didn't want to do it all the time. He always told us, don't go to visit him. Because those are not masters. They are really bad. And he has to do it. He said, get out of here urgently. And he threw the knife in the middle of all the people who were angry. Because they took only the people who were called masters.

And they threw one after the other. And made a big crowd. Ibrahim Ali Selam knows this. When they came in their midst. They told him, oh Ibrahim, you did this to our masters. Because we received information from your father. That when we came out of the city, you were the one who was in the house, and you were the one who came out and said it. Ibrahim Ali Selam, His own plan, to tell them, from the people who believed. What did he do? He had said it all. And he said, 'I'm telling you the biggest thing.' He said, 'I don't understand anything about you.' He said, 'Ibrahim is your people.' Those who were present. And the first of the cult. He said, 'I look at the great masters.' He said, 'He said.' Those who believed in you.

He said, 'You are not worth my faith.' But I asked him, 'Did I tell him or not?' Because the Lord is the one who believes in you. First of all, the Lord will tell you. And secondly, He will tell you. Who told Him. What do you think is the Lord? Ask. What do you think is the Lord? He must tell you. What do you think is the Lord? Why do you believe in Him? What do you think He is the Lord? And He doesn't believe in Him. His colleagues, that you give to Him. What kind of things does He do? Why is He doing it? Why is He doing such a thing? We will see. What I believe that is the Lord. And those who support you, those who support you, they don't care about you anymore.

They care about you, who believe in all these things. It was a perfect plan. Illogical. And Vlada Modr, may he rest in peace, from what we hear today, is that our believers are like people who have studied. Today, Muslims and Muslims are like people who are strange. Look, a Muslim says, 'What is a strange person? No logic, no understanding, no study, no education, no mentality, no vision, no morality.' I don't know, from what I heard today, some of them are very good, but some of them are strange. They don't have a plan, they don't have a vision, they don't have a mentality. They don’t know how to explain a word to a Muslim, they don’t know how to speak to a Muslim, they don’t know how to speak to a prophet, they don’t know their form, they don’t know the plans they made for the good of humanity, to give them understanding.

I want to have a big God, because if I don’t believe in other gods, I don’t have a God. Because if there is a God, ask someone who is a thief and I will protect the work, I will punish those who are thieves. And they will be saved. I ask those who are good and I say, we; after we were poor, after we were poor, after we were poor, after we were poor, because if this was God, this great God, who is always a thief, I don’t want to forgive those who are thieves. I don’t want to forgive those who are good, but those who were good, those who are good until today, they are their own.

How can I forgive God that we are a thief, that a person who is a thief is a thief and a person who is a thief is a thief? Why could those Behasians be as ambitious as us? But these people, they would start at first, well get rich, and then they would become authorities and they would become Ministry officials. I tell you this when you hear it. But you know that you can’t commit like this. This person has a sense of freedom, that during this year 

he has been given the election we clay sending out the blood that he has seized until today, we already have all the privileges and it is not possible to break the law. This is a very big crime that has been committed against our Lord.

If we believe that this is our job, who is going to break it this year? In the beginning, they were honest and said that they were right, because we, after a long time, did not have any value, as a form of understanding. The Lord whom we allow to break the law is not our Lord. But the wicked ones, the profiteers, the abusers, as they sometimes think, whether they were true or not, they were profiteers. And the destruction of this work is always done by those who are profiteers. Those who have profiteers and have sent the spirit of Satan to the world, they are the ones who destroy this world. And, in agreement with the authority and authority that they had,

speaking to their leader, they said, 'we, these young people, have to accept a crime that has never happened before.' That we, after this example, do not go to the mind of a man, not to mock him or to blame him, but not to speak a single word about it, because it seems to me that we are very tolerant. We destroy this thing, we execute it, we remove the crime from this place, we make an example before the people, and that's the end of the story. We have to build it back, and people have to continue to build it back. And, after consulting, they decided that the punishment of the Prophet Ibrahim was to put him in prison, but not a normal prison, but a very large prison.

And when they made the plan to make him in a very large prison, the problem was how to get him out of prison. When he was released, he was released from prison and they said, 'We are going to put him in a catapult.' We are going to arrest him, and we are going to arrest him. For this arrest that he is doing, God Almighty is going to arrest him on the first day of the trial. And the prophet Ibrahim is coming, the day of execution, he is going to put him in a catapult, and he is going to arrest him. Imagine, he was the same God, the God who took care of him. He is the same in Leviticus, he is the same in all the phenomena, he is the same in the mountains, in the hills, in the fields, that God has set laws for the mountains, for the hills, for the hills, but there are also those who took care of him, plus for the first phenomena of the whole universe.

He who takes with him in the fields, and of course the Garden of life, and the garden of the bigger God, so that they can see either He said, I need it, not for you, but for the Lord, yes, I support him, I have done all the work for him. I protect him and take care of him; I only ask for him. And all of this was not possible until now. And the people, as the prophet Abraham offered the infinite brotherhood, from the church that is being executed, the new one, the one that is being built, to say the word, to accept the concept, to renovate the church, and to understand that the Lord God is great; only He who creates the earth and the earth creates man, not the one who creates everything.

The prophet Abraham wants to tell you that you are the greatest creation of the earth, created by the brothers and sisters of yours in a regular way, as an argument from the church of the church. Get out of yourselves and have all the powers to be there on earth in a better, more beautiful, more precise form, and have the earth as a door for a new one. He has created all the great powers of the Lord. Live with this Lord, live with the faith that He has, and you will find your salvation in this world and in the world to come. He says, no, we will save you. And as long as you are offered to be saved, you must be saved, and as long as you love the Lord, you must be saved.

This is where we find ourselves, as the greatest of all, Allah, the Most High, the Most Glorious. The Qur'an says, 'Who are we?' We are the powerful and free people addressed to Abraham and Herod, and those who were entered under Herod approach those who are not aware to Abraham and Herod. And they saw that it is the hour of judgment. I said to the great Lord, and I said to him, 'Zjari', make peace for your prophet Ibrahim. First he made peace, then he did not make peace, but we made peace that he made peace; he did not harm you, not even for a second he did not make peace in the previous Zjari. The Zjari freshens, and the freshness does not make you, not even for a second, but you made peace, and he did not harm you either.

Then the great Lord said to him, and he said to the great Lord, 'Every step you take after you have the step that will be a cross, but even when you cross, the great Lord will cross you and heal you. No matter how long it takes, a day will come and change your life; you do not care about every step you take, every problem you have, every problem you have, every weakness you have, everything you can do - do not care about it because the great Lord has the power to do it. He will direct you, do it sincerely. Here is the great Lord; live with Him as much as you can, He will give you His guidance, and you will find the way, which is easier for you than for us, with children.' This was the great prophet, Ibrahim.

Do not forget, dear brothers and sisters, to remember the great Lord that people have plans, but at the end of the day, what happens is what has been planned, and what the great leader of the whole world desires. And we say that he was born in Zjari, and the leader of the whole world explains to us in the Qur'an and says, 'Ya naru kuni berdan wa selaman ala Ibrahim, wa eradu bihi kejdan fej'alna humun akhsarin.' And we say to him, Zjari, do this and do that for Ibrahim, they should be intrigued and do it for us, and we do that for them. And Ibrahim, peace be upon him, is struggling with these great trials, and we say that we start with the death of your father and the death of your father-in-law, then the death of the people and the great part of them, they do not care, then he goes, and the death of himself, in the middle of that time, in the grave.

In the grave, he wishes to challenge the prophet Ibrahim, to challenge him in a logical debate, to challenge him with the power that he had, with the legacy that he had, and by challenging himself, this dictator, this dictator at that time, he challenges himself to God, because the people had betrayed him, and the people had destroyed him, and he thought that he was at the level that he could reach until the people would see him as God. And when he meets Ibrahim, peace and blessings of Allah, we all saw this great prophet, who preceded Allah with mercy, to bless and to follow, as it is written in the Quran, the Prophet of Allah, Allah says in the Quran, O Ibrahim, the light of the world, and the Prophet Ibrahim, who always leads the way towards Allah, the Greatest, the One who, when the Prophet says to him,

in his miracle, in the seventh heaven, that is, the great Prophet Ibrahim, who is mentioned many times in the Quran, every Muslim, every Muslim, must have a great gift, to know his story, must have a great gift, to be from his descendants, must have a great gift, to be in contact with him. And in return, he says, who is Allah, O Ibrahim? So this Allah, who lives in this world, who is this? And the Prophet Ibrahim gives a clear argument, he says, he gives life and he gives death. So the understanding that the Prophet Ibrahim had to explain was that Allah is the One who gave us life, that we are existent, Allah is the One who gave us death and we go to the other world.

He gave such a logical argument, that is clear, that is understandable, but at the same time, the power of God, to protect the great God, that is essential, because I believe that the great God would not have desired it. So, that we live together in this world, God was good, everyone of us has a day when he came to this world, who has been before him? He has not existed. The great God desires with the divine order that everyone of us who are in this world today has been the desire of the Creator that we are and we live. And the prophet Ibrahim gave this clear argument, which is essentially logical, for all. He said, he who gives life and he who gives death.

So, the one who gave life and the one who gave death, the one who gave death when he desires, so he has all our life to give. Because the beginning is life and the end is death. In the end, he was a dictator and a tyrant of a very high level and he could not accept arguments, because with all people he was in a different way, some he was beaten with a sword, some with the power of power and he did not accept, he did not accept a person who would tell him to accept the wrong arguments, understandable and tell him to go and enjoy it, and to pass away. And by the end when the Lord

will be given an ending, and on top of this, a certain time, when God will begin to act in the bones of the flesh, there is the last day at which is the day the final day, the day in which the Judgment of the Resurrection takes place, and after that the daily holy fall of the whole earth would be rested upon the day and the day followed by the clubs. He said to another one, he had taken off his clothes and let him live, he said, this is life. The first thing that the commentators of the Quran, but also the logic of it, is understandable is that the prophet Abraham did not have the word 'a single person' or a single person.

This was the most difficult understanding that the visionary message that the type of prophet Abraham wanted to understand. His idea that the great prophet Abraham, peace be upon him, was to give life in a mysterious way, that a person from non-existence comes into existence. Every person, as when you have only a little logic, only a little culture, and you think that as a person is created on the 9th of September, the 9th month, in a mysterious way, stage after stage, phase after phase, from a point after 9 months, the Lord of the Universe has created a person in this world, and when he comes in the life of this world, everything is created by him as a person. And we make the earth as a body for a person.

So the body is what makes the small child to be as safe as possible. The earth is all a body for a person to be safe in the earth. And this was the understanding of the one who is the body. And the understanding is that the visionary was not saying that he needs a person or not. The idea is that he wants to kill someone else, he wants to kill someone else, he wants to kill someone else, because whoever is the last to die is the visionary, and he wants to go to another world. The visionary does not understand the human aspect, who is not the founder of the universe, he is the Lord of the Universe.

When the dictator, Nemrut, gave this argument, Ibrahim Ali directly asked me for the small level of logic and understanding, because, as we mentioned once, what we lack today as Muslims is justice, what we lack today as Muslims and Muslims is honesty, what we lack today as Muslims and Muslims is vision, is understanding, is the plan that a man has to have for the other and for the world, on earth and on the other. Whenever Ibrahim, Isaac, Jacob, and El-Edi, or Lapsar, spoke to me, I said to them, how did you, the Lord of all Prophets, remember this Qur'an? Said Ibrahim, Isaac, and Jacob. They were the people of great vision, and they were the people of great faith. We saw them with a special, special virtue.

Who was the special quality that they had for remembering the other world? That is to say, when the great prophet, the prophet of all Prophets, described him as a visionary, that he had a clear plan to live in this world, a clear plan to conquer the other world, to go to heaven. So their vision was not only this world, it was also the other world. Their plan was to do good deeds, to fulfill the commandment of the great Lord, to connect with the great prophet, to do his duty, his mission, to walk the right path, to walk the right path, to walk the right path, to serve the great prophet, and so today, the great prophet comes to see that Muslims have no vision, or that God has given them logic everywhere, they have not used that for vision, or they are not aware, or not on the level they are asked.

So, in this dimension, the prophet Ibrahim is strange. What does this person say? In fact, in the end, he has power, he must have a certain culture. Or if we say that the one who created 7 billion people and the billions that have passed and the billions that will come will not be able to earn that much, except for all the other giants with billions that exist, but only the one who wants to legislate right, starts to think about it, meditates on it and says that the current 7 billion people who live on earth do not have the opportunity to earn that much. And there is no possibility that after a relatively long time, these 7 billion will be lost.

So life and death is a big phenomenon for those who want to understand, for those who want the Lord of all to believe. And the prophet Abraham was surprised and moved away from this argument, because no one can ever enter into a dialogue with an argument and then go there and continue, unless a person who has a problem does not understand an argument in relation to the great Lord. Give me another argument. What argument? The prophet Abraham said. The prophet Abraham gave an argument that has nothing to do with you. So he gave an argument, because the first one had the opportunity to kill a man and said, give me the sword and the other one the sword and said, give me life.

The prophet Abraham, with the great wisdom that he had given to the great leader of all, had to give an argument that had nothing to do with you. I don't know what was in front of him. It was a shocking argument, it was a challenging argument. And the prophet Abraham said, the Lord of all, when he wrote a letter to him, he said, Get out of here, Ibrahim. I swear to God, I will kill you. You see, if you don't press this live, if you don't write, I swear to God, I have to noise the grave. When he wrote this, he didn't speak clearly. He spoke clearly of himself, but he said, 'Ramallah, no way in God's power shall ever agree not upon you.' Thank you. I know.

When he took the scroll of lamp letters, he said, 'Try to come to peace with the crow and read this.' He said it in the holy, holy word. Now, please, no more slips that you are a lord like him, and do what you do to me, and that you should challenge me, that I am strong and strong, that you give me the power to speak, and that you make me strong, and that you make me strong, and that you make me strong, and that you make me strong. Right! And the Lord of all explains and says, The son of Ledhi, the kinsman, said, He was deceived by the argument of the last one. When the prophet told him that he was thinking, he said, It is good that the man was wrong, and he tried to give a challenge to this young man, Ibrahim.

How do you deal with the devil? All who challenge the devil. What is the devil? The devil is in the middle of the day, and he does not have time to look at you. He can't look at you for a long time. He wants you. But imagine what a fool I am, because I think that I am the one who will leave the devil, and I will make him go away from me, and I will make him go away from me, as if it were a fact, that people believe in the great Lord; he goes away every day in a strange way, and he goes away in a strange way. One of the most beautiful things is, when he looks at the devil, and he goes away, and people are disgusted.

He was deceived by an uncontestable argument, that the son of Ledhi, the kinsman, was deceived; he was deceived, he was challenged, by the one who says he is deceived, because the devil is the Lord, the devil is the Lord of all the arguments of the universe. How long have you been deceiving the Lord of the whole universe, with arguments? How long have you been saying, no, but what is the Lord, the universe goes away, and the universe is very big. Therefore, the fact that the Lord believes is a great reward for this work, because you have to, with billions, with billions, create bigger, extraordinary, and then you have to give explanation, because who created it? The power of one, of two, of ten, of twenty, of one million, of two million, but the power cannot continue without work.

The son of Ledhi, the kinsman, says, he who wants to be deceived by Allah, let him go away from the people, he says, the Lord has not deceived a person, who has taken the path with the conscience of the devil, of the father. Now, the dictator in the middle does not understand, no, no, but he likes the devil; there are a lot of people who understand, that the right path is to go, the path of the Lord is to go, like Len Zedumi, the passion of architecture continues here; the Lord tells me to give an argument, to give one hundred, to give two hundred, to give one million, ten billion, endless arguments with his life, his existence is a great reward to give and to give and to give for the sake of you that you are deceived and therefore you are deceived but to give and to believe

that is you are deceived and to believe that is to synchronize the thought with the speech whether it is valuable or that is the belief in the time That we are talking, and we are saying, and we are telling, the words of the Qur'an, to the prophet, I, who is speaking, you, who are telling us, that millions of processes happen in our body, and we are talking freely. These words I tell you: We should not listen to

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In a random way, he went once after some people, many all were prophets. They were in the corner of the prophet, in the corner of the devil, and the prophet, peace be upon him, he had those the big ones they were big figures, they were with sincerity, they were like that, and the prophet, peace be upon him, and he said to them but why did you say that? He said but you have faith, and you believe how did you start with that? They were shocked, they were shocked, they didn't say anything, he said why? Because, he said, they were three, he said, they love each other a lot, and he went there, he went there, and he went there, he said, who is bigger for you, from those two,

he said, those flowers, he said, for me, they are one, ah, take them, take them, these three, and he continued, with sincere shock, and he left these three, and he left the flowers, all of them, when he came, he found two, and he said, I swear, dear Lord, he told us, why did he find two, and he found two, because, he said, these, were wicked, these people, could not believe, these two, and they didn't think about how, this world was bigger, somehow, no one believed in Christ for sure, they must be with the big opposites, Lord, firmly saw, giving the point, and saw, the greatest prophet, with eyes closed, at all of them, at those who couldn't even see, and he said, they added, few flowers Few money, few euros, few dollars, few little things, few your portions, few beauty, little lit atiez, little things to say, so that's what they used.

I told him that there are three of them, every one of them has a flower. Let's take it and put it together. They found him and told him to go to Bleu Ushim, and let's go. Then I told him that we were leaving at night and we were leaving. He went to Bleu Ushim; he was more shy than this. He went there, in front of Bleu Helm Ushim. He left with two bags, with Helm. He said, when we get there, let's go, let's take the bags with Helm and take the three of them. That was the plan. Today we come, today we go, we wait, we take them, we take them. They all went, all of them, they all went, all of them went two meters away.

When they came, they took the Ushim, they all went to the village. They took the Ushim, the village and the bag. They put the bags in the bag, they put the bags in the ground and the village. This is what happens to the people of Vejjil who do not understand. Because Jesus, peace be upon him, continued with good words and came with the law of God, all of Leshan, with good words. He prepared the Great Lord; he encouraged the Great Lord; he raised the Great Lord, this prophet, until he said, 'I will be with you, I will be with you,' until he said, 'the prophet, the Quran is long. The Quran is long.' Until the prophet, 'I will be with you, I will be with you,' and I will raise the Great Lord from the ground.

This is what the Lord said in the Quran. He himself said in his voice, for the sake of the Lord, he said to him, 'I will be with you, I will be with you,' and I will raise the Great Lord. And Vajza, who is the first one to come, asked him a very important question. He said, 'I will come, I will come' and I will tell you. He said, 'I know that I will tell the Lord.' He said, 'There is no Great Lord in the world.' He said, 'They come and they tell the truth.' He said, no, there is no great Lord yet. And he went. The people went to Bastis. He went to the village of the village of the great Lord. The great Lord said, for you there is no way out of the river.

The great Lord, Vajza, must continue to live. And he went inside. He said, listen, and he listened. He took him by the hand and he took him outside. A great because the people there were certain that he did not have more than the prophet himself. As Ibrahim, peace be upon him, did not want the whole world. As Musa, peace be upon him, did not want the whole world. As the prophet, peace be upon him, did not want the whole world. And the prophet, peace be upon him, did not want the whole world. These were people who were not in the world from the physical aspect. And the great Lord, worshiping you, I pray, and praising, I thank you. And you do not go out of time, He said.

You nobody, you nobody, you somebody. And he said, not even you, Teacher, Neither did I. He told me what did you do? My Lord, I am thirsty, so I drank water. He said, not because he was took, the one who went out to eat. He said. I said to him, what do you want? He said, I want to go to Nuhut. He had a good time there. He knew that there would be an accident. He was the one who was angry. He said, Nuhut, don't fight with me. He said, there is no problem. I am drunk and there is no water for me to drink today. He came when the flood came. He was drunk. He didn't want to fight with me. He went to Nuhut. He knew his story.

He said, let's go there with me. I immediately drove erything away from him. I say, what do both of you want to do? The 2 words happened. A huge event. Two seeped in, and we both thank God. If God see's him more or less OK, repaid. In закон Qarida. That is theayer of the Prophet's words. This is the realizar of the prophet. Who wants to listen? The first Imam of Our Lord. And it really is him we listen to. We listen. And called him the son of Noah, when he saw Jesus, by the grace of God who called him, he called him as Plak. This is a lie. That is the truth. People, those who doubted. Because the believers had lost their jobs, the believers who honestly lost their jobs quickly.

Look at all this universe, look at three scientific documentaries, and every three days is the true belief that history has lost. The doubters who have made a false belief a false belief, a false belief a false belief, a false belief a false belief, they don't know when, they need a lot. May God bless all of you. But the prophet Isa, peace be upon him, made the same mistake. He said, O you who believe in the great prophet, why did you go to Plak? Why did you come here? And he said, O the servant of God, O Isa, peace be upon him, when he said the first time, the second time, the third time, he thought that he would make the day of judgment.

Out of fear, because he had believed in the Lord twice, he made the day of judgment and made it as Plak. Allah says in the Qur'an, How do you not be afraid when you meet your Lord on the day when your children are born? Because of the great fear of that day, because of the great fear of that day, because of the great greatness of that day, the Lord says, For I will show you the way of Jesus with my mouth, because of the righteousness that has been chosen by Me, because I will lift your sword with my hand on every mountain, the light I have set free, the nascent, the rise of mountain, as the path of the Lord has been opened to you.

And I thank you for your kindness and for your kindness to this world, because the good things are going to be brought to this world, but I pray for all of you to come to the past, may God make you all in the world, and I pray for the Friday of the Holy Friday, I say to the Prophet, peace be upon him, from the Friday, the Friday, thank you all, the small and the big, thank you, my Lord, for everything. Amen, Lord of the worlds. I ask you to forgive me, I ask you to forgive me, I ask you to forgive me, I ask you to forgive me, I ask you to forgive me, and all other Muslims.

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