In Quranic theology, the relationship between Creator and humanity is fundamentally bound by an explicit, binding pledge: the Mithāq (with 'Ahd' and 'Aqd'). Far from being a mere abstract theological concept, the Mithāq operates as a bilateral Divine Contract—a binding legal transaction characterized by obligations, terms of consideration, performance baselines, and default penalties. Below is a Framework for a Formal Divine Contract between Allah and the Believer; ........................................................................................ AL-MITHĀQ AL-A‘ẒAM THE MASTER DIVINE COVENANT PREAMBLE THIS DIVINE COVENANT (hereinafter referred to as the "Covenant" or "Contract") is established by absolute Sovereign Divine Authority, made effective as of the Primordial Assembly (Ālam al-Arwāḥ), and perpetually ratified across temporal human existence. BETWEEN: THE SOVEREIGN: ALLAH (P1), the Supreme Creator, Absolute Owner of the Domain (Mālik al-Mulk), Source of Infinite Mercy (Al-Raḥmān, Al-Raḥīm), and Sole Ultimate Authority over existence (Surah 2:163, 67:1); AND THE CONTRACTEE: HUMANITY (P2), individually and collectively represented through the Children of Adam (Banī Ādam), acting in their capacity as designated moral custodians (Khalīfah) possessing free will and cognitive accountability (Surah 2:30, 7:172). RECITALS WHEREAS, the Sovereign (P1) possesses absolute, uncreated title over all creation, requiring no counter-performance or external benefit to sustain His Domain (Surah 35:15); WHEREAS, the Sovereign, out of infinite grace and wisdom, offers humanity guidance, moral order, and eternal life in Paradise (Jannah) alongside all promised physical and spiritual rewards, in exchange for unyielding devotion, recognition of His exclusive sovereignty, and righteous conduct (Surah 9:111); and WHEREAS, the Contractee (P2), having been brought forth in original purity (Fiṭrah) and granted intellectual capacity, acknowledges the absolute authority of the Sovereign and agrees to all obligations set forth herein (Surah 7:172); NOW, THEREFORE, the Parties affirm the binding terms of this Covenant as set forth in the following Articles: SUMMARY OF CONTRACT ARTICLES (SECTIONS I – VIII) Section I: Definitions & Interpretation Defines foundational legal vocabulary of the text: Mithāq (the primordial binding pledge), Tawḥīd (the Exclusivity Clause), Shirk (Fundamental Breach / Repudiation), Rasūl (Certified Divine Agent carrying official statutory updates), Shahādah (Voluntary Ratification), and Bay‘ah (Pledge of Execution). Section II: Ratification & Modes of Acceptance Outlines the three levels of contract execution: (1) Primordial Ratification (7:172), establishing soul-level binding; (2) Historic Communal Renewal, via Messengers and Scriptures; and (3) Conscious Personal Execution, activated upon cognitive maturity (‘Aql) through explicit declaration (Shahādah) and rejection of secondary authorities (Ṭāghūt). Section III: Primary Consideration & Exchange (Baya‘a) Details the core transactional swap established in Surah 9:111. P2 yields total devotion, life (Nafs), and material resources (Māl). In exchange, P1 guarantees temporal guidance and tranquility (Sakīnah), alongside permanent title to Paradise (Jannah), total pardon, and Divine Approval (Riḍwān). Section IV: Core Operational Directives (Service Level Obligations) Specifies daily compliance baselines: • Exclusivity Clause: Absolute prohibition of Shirk or accepting rival moral systems (36:60–61). • Vertical Obligations: Scheduled communication checkpoints (Ṣalāh) and dynamic asset audits (Zakāh). • Horizontal Obligations: Strict socio-economic justice, honoring human treaties (5:1), and prohibiting oppression (Ẓulm) or usury (Ribā). • Strategic Deployment (Jihād): Mobilization of wealth and capability to protect covenantal order. Section V: Performance Benchmarks & Compliance Tiers Establishes four dynamic performance bands (Surah 35:32): Tier 1 (Al-Sābiqūn): Maximum striving; proactive excellence (Iḥsān). Tier 2 (Al-Muqtaṣid): Baseline compliance; meeting mandatory duties. Tier 3 (Ẓālimun li-Nafsihi): Deficit operation; non-fatal performance errors subject to cure. Tier 4 (Al-Shahādah): Total asset liquidation; full surrender of physical life yielding immediate payout. Section VI: Default, Breach, & Fraud Provisions Categorizes failure modes and contractual liabilities: • Minor Breach (Lamam): Lapses automatically offset by routine good performance (11:114). • Systemic Breach (Fisq): Deliberate violation of terms without attempt to cure (2:27). • Fraudulent Ratification (Nifāq): Bad-faith simulation of compliance; carries aggravated default penalties (4:145). • Total Repudiation (Kufr / Shirk): Direct breach of Exclusivity, canceling all accumulated performance credits (39:65). Section VII: Cure Period, Remedies, & Expiration Details the universal standing remedy mechanism—The Cure Period (Tawbah). Permits any contractee to reverse default prior to terminal expiration (death) through immediate cessation, remorse, and behavioral repair (Iṣlāḥ). Specific localized remedies (Kaffārah) cover minor oath breaches. Section VIII: Terminal Settlement & Audit (Al-Ḥisāb) Outlines the final audit protocol upon individual expiration (Ajal). Features the presentation of an unalterable activity ledger (Kitāb), physical witness testimony, and precision calibration (Mīzān). Concludes with the enforcement of default liabilities (Jahannam) or the full payout of consideration (Jannah). ...................................................................... The next task is to identify the full terms of contract within the Quran and rank them in terms of criticalness towards gaining the rewards as promised. Please comment.

Allah's Law of Justice and Mercy: What Does It Mean for Animals? Salamu alaikum wa rahmatullah, I would like to share an argument about animal rights that I think becomes much simpler when we begin with a principle Allah already gives us rather than beginning with inherited dietary customs. An image with graphics and charts available here The central verse is Surah al-Ma'idah 5:45. Allah recalls the law of proportionate justice: life for life, eye for eye, nose for nose, ear for ear, tooth for tooth, and wounds in proportion. But the verse does not stop at retaliation. It immediately introduces forgiveness: a legitimate claim can be remitted, and that remission has spiritual value for the person who forgives. This gives us two principles in one verse: Justice sets the limit. Harm in judgment cannot exceed the injury. Mercy permits forgiveness. Even when a claim exists, we do not have to impose the maximum consequence. I think this provides a very strong foundation for thinking about animals. The cow: a question of justice Consider an ordinary cow. What has she done to us? She did not attack us. She did not kill us. She did not steal from us. She does not hunt us. She normally lives by eating plants. So if Allah teaches proportional judgment, what offense committed by the cow could possibly correspond to killing her? There is none. That is why I think the herbivore case is especially clear. The cow has inflicted no comparable injury upon us, yet we take everything from her: her freedom, her bodily integrity, and finally her life. If we can nourish ourselves without killing her, necessity does not explain the killing either. So what remains? Appetite. Custom. Habit. Commerce. None of these is justice. Surah 5:45 does not say that superior power creates a greater right to retaliate. Quite the opposite: the response is bounded by the injury. If there was no injury from the cow, there is no injury to repay. The hen: a question of mercy The hen gives us a more complicated and, in some ways, more interesting case. Hens eat insects and worms. That is part of their natural behavior. So unlike the cow, the hen is not completely harmless toward other small creatures. But notice what happens if we use that fact to justify killing the hen. The worm was the victim. We were not the worm. The hen does not suddenly owe her life to an unrelated human because she ate an insect. And humans know hens well enough to know that they can live peacefully among us. They recognize where they sleep. They learn routines. They eat plant foods when those foods are provided. Their behavior can be managed without executing them. This is where the second half of Surah 5:45 becomes especially important. We can forgive. Even where wrongdoing genuinely exists, Allah does not require us to extract every possible consequence. The verse explicitly makes room for remission. So the cow teaches us justice: Do not punish the one who has done nothing to you. The hen teaches us forgiveness: Do not turn another creature's natural imperfection into an excuse to kill when mercy is possible. That distinction matters. Hold yourself to the same standard There is also a consistency problem for the person who says: "The hen kills insects, therefore it is acceptable to kill the hen." Humans kill insects too. We step on them. We crush them without noticing. We kill them while driving, gardening, building, cleaning, or simply walking around. If we intend to condemn the hen severely for killing small creatures, then we should be prepared to submit ourselves to the same severe standard. For example, if insects may be on a path at night, a person could use a light and watch the ground carefully rather than casually stepping on them. This is close to the kind of extreme care associated with Jain practice: taking seriously even the lives of very small creatures. If we are unwilling to exercise comparable care ourselves, then it is difficult to claim moral superiority over the hen because of the insects she eats. We should not demand from another creature a harsher judgment than the one we hope Allah will apply to us. Surah 6 adds another important dimension Surah al-An'am contains a sustained discussion of animals, food, inherited religious claims, forbidden things, desire, and moral limits. Surah 6:119 asks why one should not eat that upon which God's name has been mentioned when the forbidden things have been detailed, except under compulsion or necessity. The passage also warns that many people mislead through desire without knowledge. That warning is important. Food custom is not automatically knowledge. Desire is not automatically permission. And saying the name of Allah cannot logically transform an unjust act into a just one. Later, in Surah 6:151, we reach an even more fundamental principle: Do not kill the soul which Allah has forbidden, except in justice. This is where the question of animal killing should be placed. Not: "Have people eaten animals before?" Of course they have. The real question is: "Where is the justice in this particular killing?" If the animal is harmless, if it is not attacking us, if it presents no serious threat, and if adequate food is available without killing it, then the burden falls on the person doing the killing to explain where the justice is. What people did is not the same as what Allah requires This distinction is essential when reading earlier scripture and history. People ate animals in biblical times. That is a historical statement. It is not the same statement as: "Allah morally requires or approves every instance of animal killing." The Bible records many things people did. Some were righteous. Some were corrupt. Some reflected their historical circumstances. Some were explicitly condemned. Islam itself demonstrates that inherited practice is not automatically the final moral standard. The Quran prohibited intoxicants. It prohibited gambling. It attacked inherited idolatry. It condemned the killing of children. It repeatedly commanded justice, care for the weak, generosity, restraint, and mercy. Islam did not simply say: "People have always done these things, therefore continue." Revelation judges inherited behavior. That same principle should be applied to food. The important question is not what people used to do. The important question is what Allah requires when we apply justice and mercy with the knowledge and choices available to us now. Animals are communities too Surah 6:38 says that the animals of the earth and the birds flying with their wings are communities like you. That is a remarkable way to speak about animals. They are not presented as meaningless biological machinery. They have lives among one another. They have behavior. They have relationships. They have communities. Once we recognize this, an animal being killed for food is no longer merely "meat." It is a member of another living community whose life has been interrupted for our use. That does not by itself answer every ethical question, but it makes moral indifference much harder to defend. Modern knowledge increases responsibility We also live in circumstances very different from many ancient populations. We know a great deal about human nutrition. We know how to obtain protein from beans, lentils, peas, soy foods, grains, nuts, seeds, and other plant foods. We know which nutrients require special attention. We have fortified foods and supplements. We have transportation and food distribution systems that ancient people did not possess. This matters because necessity is not permanent. Something that may have been necessary under one set of circumstances does not remain necessary under every later set of circumstances. More knowledge and more alternatives mean that we have more ability to avoid harm. And greater ability creates greater responsibility. Forgive if you hope to be forgiven This may be the most important part of the argument. We are not perfect creatures either. Human beings have natural impulses. We become angry. We become frightened. We desire things. We compete. We misjudge. We cause harm. And we hope Allah will forgive us. So what happens when another imperfect creature is beneath our power? The hen behaves according to the nature of a hen. We can understand her. We can reduce harm. We can feed her. We can live beside her. And we can forgive her. We cannot purchase Allah's forgiveness by sparing an animal. Allah owes us nothing. But there is an obvious spiritual coherence in practicing the mercy that we ourselves hope to receive. Surah 5:45 makes forgiveness part of the law itself. The lesson is not merely: "Do not retaliate beyond what is just." It is also: "You may relinquish the claim." Justice determines the boundary. Mercy chooses not to press against it. The conclusion For the cow, the question is justice. She has not harmed us. There is no corresponding offense to repay. For the hen, the question can become mercy. Her natural behavior includes harming smaller creatures, but we do not need to condemn her to death for being a hen. We can understand her nature and forgive. For ourselves, the question is consistency. If we hope Allah will judge our own natural weaknesses with mercy, we should consider whether we are practicing mercy toward creatures weaker than ourselves. That is why I think Surah al-Ma'idah 5:45 provides such a strong foundation for animal rights. Justice sets the limit. Mercy allows forgiveness. Neither principle leads naturally toward unnecessary killing. And Surah 6:151 leaves us with the fundamental question: If Allah forbids taking a soul except in justice, where is the justice in killing a harmless animal when we do not need to? That is the question I would like fellow Quran-focused Muslims to consider. May Allah increase us in judgment, justice, knowledge, and mercy. Wassalamu alaikum wa rahmatullah. Related Quran passages: 5:45, 6:38, 6:119, 6:145, 6:151 Further reading: bloodguiltcurse.net

This world is not a world of testing "from Allah's point of view". Because He already knows what we will do. This world is a miniature - a sample life that "symbolizes what we would do if we lived forever". And since we don't know what will happen, it is a world of trial for us. That is why some people's test is terminated by Allah "at the very moment of their disbelief". But if that man had lived two more years, perhaps he would have died a believer. In the same way, another person is made to die by Allah "at the very moment of being a believer ". But perhaps if he had lived two more years, he would have died as a disbeliever. "If we are eternally good or bad", we are made to live a representative short life accordingly. And this two-day life is a paper sample that summarizes what we would do if we lived forever in this world. They set off again. After a while they came upon a boy; he killed him. Moses said "You have killed an innocent man, not even for a life? By Allah, you have done a very bad deed!" (Surat al-Kahf, verse 74) "As for the boy his parents were believers. We feared that he might lead them to disbelief. " (verse 80) "We wished that their Lord would give them a child superior to him in purity and more advanced in mercy. " (verse 81) Here the test is ended before the child grows up and commits his sins. So it is like it is clear from the beginning what a person deserves or does not deserve... Also, if the child had lived, he could have led his parents astray. But since they did not deserve to go astray, they are saved. Again, some verses say that the unbelievers in hell will demand to return to earth, but they are told that even if they were sent to be tested again and again, they would still be among those who lose the test. So even in eternal trials it is already known what we will and will not do. In the same way, another verse says that some people are created as the people of hell. That is, they are the ones who are wicked at heart and their destination is known from the beginning. They are made to live this brief life of testing so that in the hereafter they can see the filth in their hearts and have no right to object. Don't misunderstand, because those people will choose evil with their free will, and because Allah knows this, He created them for hell. Otherwise, He would not have created those who would go to hell at all, and there would only be those in paradise. But He allows them, the evil ones, to come into existence. In short, you get what you deserve. This worldly life is nothing but an example that represents - summarizes - the virtue or vice in your heart. The righteous are always put on the path to paradise in one way or another, the wicked are always taken astray in one way or another, and their trials are terminated at the very moment of their hellishness. A person can be a believer all his life and become a disbeliever in his last days and lose, whereas another person can be a disbeliever all his life and become a believer and repent in his last days and end up in paradise. In other words, "the good ones are always won" and "the bad ones are always lost". If Allah Almighty presents us with options A and B, He knows which one we will choose, so He ensures that we get the result we deserve by using our free will. In other words, we are not robots in this 2-day test, and the choices really belong to us. But as I said, since it is known what we will do if we are faced with choices, we are presented with choices (scenarios) that will help us get what we deserve so that we can face the good or evil in our hearts. There is also another function of this world. It is to give us a taste of some small troubles and rewards. In short, if the first function of this world is to separate the good and the bad, the second function is to start giving small punishments and rewards in this world. Let us give a few more examples for those who are in doubt about this Surah Al-Qasas 50 So if they cannot answer you, know that they are only following their own desires. Who is more astray than he who follows his own desires without guidance from Allah! Allah does not guide the wrongdoing people. Surat al-Tawbah 85 Let not their wealth or their children envy you. Allah wants to torment them with these in this world. He will bring them out as disbelievers. Surah Yunus Surah 70 Enjoy a little in this world, then they will return to Us. Then We will make them taste a severe torment for what they disbelieved. 955 Let not their money and their children impress you. Allah wants to punish them with them in the life of this world, and to make them die as disbelievers. Surah A'raf 179 By Allah, We have created many of mankind and jinn for Hell. They have hearts, by which they do not understand; they have eyes, by which they do not see; they have ears, by which they do not hear. They are like cattle. Perhaps even more confused. They are the heedless. In short, since Allah knows before He creates a person whether that person will choose good or evil, He creates the person He knows will choose evil, knowing that he will go to hell. And He gives that evil person this brief example of 2 days. But again, completely free will is exercised. Oh, if you could only see them standing by the Fire and saying "What if we were sent back, and did not deny the verses of our Lord and were of the believers?" The truth of the matter is that what they used to conceal has been brought against them, and if they were sent back, they would certainly repeat what they were forbidden. Indeed, they are liars.(Anam) In other words, even if the wrongdoers are tested millions of times, they will still lose the test. Anyway, this 2-day scenario makes us face the goodness or treachery-evilness in our hearts. Otherwise Allah already knows what we deserve. And in this representative test, since it is known which options we will choose, the scenario is brought to us exactly the options that we will face what is in our hearts. Then the moment of the end of our test is realized at a moment when we will be in paradise if we are among the good ones and in hell if we are among the bad ones. Otherwise, a person's thoughts can change constantly, a person can have periods of faith and periods of disbelief throughout his life. Here, it is not a matter of chance and coincidence whether the moment of that person's death will coincide with a believing or unbelieving moment. The test of those who deserve paradise with faith and the test of those who do not deserve paradise ends in a moment of faithlessness by the Creator. All the options (scenarios) that are presented to us allow us to face the good or evil in our hearts and also to get what we deserve. Surah Ali Imran 154-Then He sent down on you after that sorrow a security and a sleep that enveloped a group of you, while another group were in their own troubles, and they had an unrealistic opinion of Allah, like the opinion of the ignorant "Is there anything for us to do?" Say "Verily, all work is Allah's." They conceal something in their hearts which they do not reveal to you, saying "Had we been consulted in this matter, we would not have been killed here." Say "Even if you had been in your homes, those who were destined to be killed would have gone out to their deaths. Allah has brought this upon you to test what is in you and to reveal what is in your hearts. Allah knows what is in your hearts. 165-When a calamity befalls you which you brought twice as much upon your enemies, do you say "Where is this from?" Say "It is from your own side." For Allah is all-powerful. 166-And what befell you on the day when the two armies clashed is by Allah's permission. And He will make the believers known. 167-as well as that it may reveal the hypocrites, to whom it was said "Come, fight in the way of Allah or defend yourselves!" They said "If we knew how to fight, we would have followed you." On that day they were closer to disbelief than to faith, saying with their mouths what was not in their hearts, and Allah knows best what they conceal in their hearts. 178 - And let not those who disbelieve think that Our abandonment of them is good for them. We leave them only to increase their sins, and for them is a humiliating torment. Muhammad Or do those whose hearts are sick in their hearts think that Allah will never reveal their bitter hatreds? And if We had willed, We could certainly have shown them to you, and you would certainly have recognized them by their faces. You would also recognize them by the manner of their words. Allah knows all that you do. Surat al-Tawbah 64 The hypocrites fear lest a Surah should descend upon them which will inform them of what is in their hearts. Say "You mock. Allah will reveal to you what you are afraid of." There is also the side of the event that involves angels and jinns. They too are confronted with what is in their hearts. Iblis' confrontation with the treachery in his heart in the incident of prostration to Adam showed him that he could not actually be a high ranking angel. Because Iblis was one of the wrongdoers who chose evil of his own free will. He just needed to be exposed on some occasion ARAF We created you, then gave you form, then We said to the angels "Prostrate yourselves to Adam"; they all prostrated, but Iblis did not, he was not of those who prostrated. (Allah) said "What prevented you from prostrating when I commanded you?" (Iblis) said "I am better than him, you created me from the fire and you created him from clay." (Allah) said "So come down from there; it is not for you to be arrogant therein. Get out, for you are of the despicable." (Iblis) said "(At least) give me time until the Day when they will be resurrected." (Allah) said "You are of those who have been given time." So, he said "I swear by Allah that I will sit on your right path to lead them astray, in return for your leading me astray. Notice that Iblis realizes that Allah has revealed the evil in his heart through this event. That is, he realizes that Allah has led him astray. Of course, Iblis knows that all the blame here lies with him, because of his free will he has revealed what was in his heart. He faced the truth. That is why he also made his request in anger HIJR (Iblis) "My Lord," he said, "because You have tempted me, I will certainly adorn them on the earth and I will tempt them all. Except the servants among them who have been given piety (My temptation will not affect them). When his true identity is revealed and his mask is unmasked, Iblis gets very angry and wants to lead people astray himself. But Iblis knows that his misleading people will only lead some evil people to confront the treachery in their hearts. That is why he expresses his helplessness by saying "except for the servants who are given ihlas". In short, at least two birds are killed with one stone. Both the true face of Iblis has been revealed and he will be instrumental in unmasking evil people until the Day of Judgment. Surah Al-Zuhruf 36 Whoever disregards the Reminder of the Most Merciful and turns away from it, We will cause a devil to haunt him, and he will be his companion. Surat al-Maryam 83 Have you not seen that We have set the devils upon the disbelievers and they make them move and twist? In short, in the life of this world-universe, servants attain what they deserve through their free will, and they see and experience the good or evil in their hearts. As we said before, Allah makes everyone face what is in their hearts by taking advantage of their free will, and at the same time He makes sure that they get what they deserve in this 2-day test ENFAL 85 Indeed, your Lord took you out of your house for the fulfillment of a certain plan. A group of the believers did not like it. 86 They disputed with you about it as if they were being driven to their deaths, even though the truth had come to light. 87 Allah had promised you to defeat one of the two groups, but you wanted to meet the weaker of the two. But ALLAH wishes to realize the truth by His words and to cut off the pursuit of the disbelievers. 88 That He may realize the truth and remove injustice, even though the guilty dislike it. 811 He was lulling you into slumber as a security from Himself, and He was sending down on you water from the sky to cleanse you (from thirst), to drive away from you the filth of Satan (despair), to convince your hearts and to strengthen your feet. 817 You did not kill them, but God did. And when you threw, you did not throw, but ALLAH did. But thus He tested the believers with a good test. ALLAH is All-Hearing, All-Knowing. Since the righteous deserved to do as they were commanded, and the wicked deserved to lose by fighting the Prophet, they were made to face each other so that each might get what he deserved 842 You were on the far side of the valley and they were on the other side of the valley. And the caravan was lower than you. If you had decided on this encounter, you would have disagreed about it. But Allah was carrying out a pre-planned work. So that the destroyed may be destroyed with a clear proof, and the living may be kept alive with a clear proof. ALLAH is All-Hearing, All-Knowing. 843 Allah made them seem small to you in your dream. If He had shown them to you many, you would have scattered and disputed about it. But ALLAH saved (you). He knows the essence of the breasts. 844 And when the time came and you met them, He made them little in your eyes, and He made you little in their eyes, so that ALLAH might accomplish what was planned beforehand. The affairs return to ALLAH in the end. And Satan, after dragging the wicked after him, flees the scene in panic 848 Satan embellished his deeds for them and said "None of the people can defeat you this day, I am on your side." And when the two armies came face to face, he turned back on his heels and said, "I have nothing to do with you, I see what you do not see, and I fear Allah. Allah's punishment is severe." 851 "This is in recompense for what your hands have done. Surely God is not unjust to servants." 854 Like the followers of Pharaoh and those before them. They denied the signs of their Lord. So We destroyed them for their sins. We drowned the followers of Pharaoh. They were all wrongdoers. Those who are working to send people to hell are in fact only enabling the truly wicked to confront what is in their hearts. Otherwise, they cannot roll any good person into hell. Saffat You and what you serve, You shall not cause anyone to fall into temptation against Him. except the one who will be released into Hell. Let us continue to give evidence from the relevant verses Ta-Ha He knows their past and their future, while none can comprehend Him in knowledge. (Allah already knows who will do what in the future) They said, "He should have at least brought us a sign (a miracle). Did not the evidence (proof) in the previous Books come to them? And if We had destroyed them with a punishment before that, they would have said "Our Lord, if You had sent us a messenger, we would have followed Your verses before we became so lowly and disgraced!" (He knows what they would have done if they had been tried in another way) Enam They swore by Allah with all their oaths that if a miracle came to them, they would surely believe in it. Tell them "Miracles are only with Allah." Do you not understand that they will not believe even when a miracle comes to them? We turn their hearts and their eyes upside down, and We leave them as they did not believe the first time, and they wander blindly in their transgression. And if We had sent down to them the angels, and the dead had spoken to them, and We had gathered all things and set them before them, they would not have believed except by Allah's will. But most of them show ignorance. (He knows what they would do if different options were put before them) Rum By Allah, if We send a wind and they see that the earth has turned yellow, then they will be ungrateful. So you cannot make the dead hear. Nor can you make the deaf hear the call if they turn away. And you cannot enlighten the blind from their error. You can only make those who believe in Our verses to hear, and they become Muslims. QASAS You cannot guide whom you love. It is only Allah who guides whom He wills. He knows best those who deserve to be guided. Almighty Allah knows very well that if people were tested in infinite variations for eternity, He knows which of them would be among the good ones and which would be among the bad ones. That is why He ends everyone's test as they deserve in this 2-day representative-miniature test. But again, he does this without touching free will. Since He knows what His servants will choose in this 2-day test, He brings them the choices that will allow them to face exactly what is in their hearts, and He takes the good ones to paradise and the bad ones to hell in a moment. For example, Iblis was doing as he was told, but Allah knew that he was one of the wicked. And in order to reveal the treachery in his heart, He put the option of "prostrating to Adam" in front of him. He knew he would not do it. And then Iblis realizes that he was trapped and he says, "in response to your temptation". Let us continue with the subject Our Lord knew what those people would choose before He created them. He created them to get what they deserve. So that those who would choose good would go to Paradise and those who would choose evil would go to Hell HUD 119 Except those whom your Lord has mercy on. For that He has created them. Your Lord's words, "By Allah, I will fill Hell with mankind and jinn" will be fulfilled. He also knows from the very beginning who will have the best morals and who will be worthy of being chosen as prophets. This goes without saying. In the story of Moses, this "2-day summary test, confrontation with what is in the heart" is also evident Surah 28 - Qasas In the name of Allah, the Most Merciful and the Most Gracious. Ta, Sîn, Mîm. These are the verses of the Book, which declare clearly to you. We will recite to you a portion of the story of Moses and Pharaoh in truth for a people who will believe. The truth is that Pharaoh had established himself in that place and divided its people into groups. He despised and oppressed a group of them He slaughtered their male children and treated their women shamelessly/exploited their wombs/released their women into the world. He was indeed one of those who spread mischief. And We desire that We may bestow mercy on those who are oppressed in the earth, and make them leaders, and make them heirs. And give them means and power in the earth. And We will show Pharaoh and Haman and their armies what they feared. (Since Allah knows how His servants will react to which option, He is implementing His plan to give their free will what they deserve) And We revealed to the mother of Moses breastfeed him! And when you feel fear against him, let him fall into the river. Do not fear, do not grieve! We will bring him back to you and make him one of the Messengers." Finally, Pharaoh's family found him as a lost thing and took him. He was to be an enemy and a worry for them. The truth is that Pharaoh and Haman and their armies were on the wrong path. Pharaoh's wife said "He is a light in my eyes and in yours. Do not kill him, for he may be useful to us, or we may adopt him as a child." They did not realize it. And the heart of the mother of Moses was empty in the morning. She was in a state that she would have revealed it if We had not given her a binding in her heart so that she might be among the believers. His mother said to Moses' sister, "Watch him." So she watched him from the sidelines. They were not aware of it. And We had forbidden him women who suckled before, so his sister said "Shall I introduce to you a household who will take care of him for you, and take it upon themselves to educate and teach him?" Finally We returned Moses to his mother so that she may be enlightened and not grieve and know that Allah's promise is true. But many do not know this. And when Moses reached the age of valor, We gave him wisdom and knowledge. Thus do We reward those who think well and act well. (Then Pharaoh and his followers face the evil in their hearts and leave the land of testing in the middle of the closing sea) We made them leaders calling to the Fire, and they will not be helped on the Day of Resurrection. We put a curse on their backs in this worldly life. On the Day of Resurrection they will be among the disfigured. In the story of Joseph, again we see that our Lord knows the future and that in this 2-day representative and summary test, He ensures that people get what they deserve with their free will YUSUF Joseph once said to his father, "My father, I saw the eleven planets, the sun and the moon, and I saw them prostrating themselves to me." (His father Jacob said) "My child," he said, "do not tell your dream to your brothers, lest they plot against you. For Satan is a clear enemy to man. "So your Lord chooses you, and teaches you the interpretation of dreams, and completes His favor upon you and the family of Jacob, as He completed His favor upon your fathers Abraham and Isaac before you. Your Lord is All-Knowing, All-Wise." Since our Lord knows how people will react to whatever choice is put before them, He is giving Joseph and those around him the adventure that will enable them to confront themselves in this way. The one who bought him in Egypt said to his wife, "Take good care of him, lest he be of use to us, or we adopt him as a son." So We established Joseph on the earth and taught him the interpretation of dreams. God is the One who accomplishes His work, but most of the people do not know it. And when he grew up, We gave him wisdom and knowledge, and thus do We reward those who do good. Again, with the free will of people, fate weaves its web and events follow one another in line with the plan of our Lord. Even the fact that Joseph was shown the future through dreams, in itself, shows that it was already known what was going to happen. Our Lord knows who will do what in the face of which option, and He presents such options, representing what that person would do if he lived forever - if he were tested - that in this 2-day world, people are confronted with the good or evil in them with the option they choose. He said "What you have sown for seven years, leave it in its ears and store it up, except a little of it which you eat." Then seven dry years will come after it, and it will devour what you have stored up for those years, except a little of what you have stored up "And after that comes a year in which the people will be refreshed and in which they will press (fruit) and milk (animals)." The king said "Bring him, and I will appoint him to work for me." And when he had spoken to him, he said, "You are a trustworthy man who has a high position with us today." He said "Put me in charge of the country's finances. Surely I can guard well and know well." So We established Joseph in that land, and he could move about as he pleased. We shower Our mercy on whom We will. We do not leave those who do good without reward. Our Lord continues to carry out His plan. After Joseph was reunited with his family, he witnessed the fulfillment of the dream he had told his father about He raised his parents on the throne. They all prostrated for him. He said "My father, this is the fulfillment of the dream I had before. My Lord has fulfilled it, and He has done me good by bringing me out of prison and bringing you from the desert after Satan had driven a wedge between me and my brothers. Indeed, my Lord is very compassionate to whom He wills. He is All-Knowing, All-Wise." "My Lord, You have given me sovereignty and taught me the interpretation of dreams. You are the Creator of heaven and earth. You are my Wali (owner) in this world and the Hereafter. Take my life as a Muslim and include me among the righteous." There are also examples of even more accelerated trials that Allah uses to confront His servants with what is within themselves and to show them what they deserve. In fact, these two days of brief trials are being prepared and finalized in a way that corresponds to what we would do if we were tested forever. Our Lord sometimes tries the wrongdoers with requests outside of His ongoing law in order to confront them with the evil in them one last time. More precisely, He confronts them with this reality because He knows what they will do. PROHIBITION OF TOUCHING THE CAMEL ARAF And We sent to Thamud their brother Salih. He said "O my people! worship Allah. You have no god but Him. A clear proof has come to you from your Lord. This is the camel of Allah. A miracle for you. Leave it alone, let it graze on Allah's land. Do not touch it with evil intent. Otherwise a terrible torment will seize you." Meanwhile they slaughtered the she-camel. And they departed from the command of their Lord and said "O Salih! If you are of those sent from Allah, bring before us what you threatened us with." Then they were seized by a violent tremor, so that they fell down in their own homes. This is the opposite of the command to slaughter a cow that Moses' people were tested with, this time there is a command not to touch an animal. But when the wrongdoers slaughtered the camel, their cruelty was once again exposed and their trial was ended red-handed by the Creator. PROHIBITION OF WORK ON SATURDAY Surat al-Nahl 124 Saturday has been made obligatory only for those who dispute about it. Your Lord will judge between them on the Day of Resurrection about what they disputed. Surah A'raf 163 Ask them about the city by the sea; on Saturday they were wicked and unrestrained. On the Sabbath their fish would come to them in abundance, but when they did not keep the Sabbath they would not come to them. Thus did We test them because of their deviation from the way. A group among them said "Why do you advise a people whom Allah will destroy or torment with a severe torment?" They said "So that it may be an excuse against your Lord and in the hope that they may be protected." And when they forgot the advice given to them, We saved those who restrained them from evil, and We seized the wrong-doers with a painful torment for their apostasy. When they became angry at what they had been forbidden and began to commit other excesses, We said to them "Be despicable, mocking monkeys!" This time a ban on Saturday work is imposed on a cruel people to make them face themselves one last time. And when they disobey this ban (after the good among them are saved), they face the bitter truth. An example of such a different way of testing the wrongdoers is that for a period of time, some Jews were made unlawful things that were normally lawful Surah Al-Nisaa 160 And We made unlawful for the Jews that which was lawful for them before, because of their wrongdoing and because they kept many people from the way of Allah. Enam Surah 146 We also forbade them the fat of cattle and sheep, except the fat of the backs and intestines of cattle and sheep and the fat mixed with the bones. We did this to them as a punishment for their transgression. Surely We are the keepers of Our word. By the way, let us give an example of how our Lord knows what a person would do if he were tested with a different option ISRA 73 And they would almost have put you in mischief, that you might turn away from that which We have revealed to you and fabricate something other than it and attribute it to Us. Then they would have taken you as a friend. 74 And if We had not strengthened you, by Allah, you would have inclined to them a little. 76 They would have almost pressed you out of this land. In such a case they would have stayed there behind you for a little while. If the prophet had been left there without support, he would have made the wrong choice. But because the prophet does not deserve it, he is saved from making that mistake. Because what is important is what that person would do if they were tested for eternity. In this two-day sample-miniature life of trial, people are made to live a life in this direction, that is, in line with the outcome they deserve. Since it is known what each person will do with his free will in the face of which option, the options that will enable him to have the experience he deserves are put before him, so that he can be saved or deviate. Then, those who deserve heaven say goodbye to the world of trials in a moment of paradise and those who deserve hell say goodbye to the world of trials in a moment of hell. In addition, what is done in this 2-day world is also instrumental in either solidifying or sealing hearts. But the real reason is what they would do if they lived forever in the world of trial, if they were tried in endless options... Also, these verses explain very well that people are confronted with themselves in this world and are made to face what they deserve in the Hereafter HAJJ 53 This is that Allah may make what Satan throws a Fitnah for those whose hearts are diseased and whose hearts are hardened. The wrongdoers are in an irreversible separation and separation. 54 This has been done so that those who have been given knowledge may know that it is the truth from your Lord, and they may believe in it and their hearts may respect it. Verily, Allah is the All-Wise, and He will surely guide those who believe to the straight path. 55 And those who disbelieve will remain in doubt about the Qur'an until the Day of Resurrection suddenly bursts upon them, or until the torment of a barren day comes upon them. Our Lord already knows who will do what in the face of which choice, and accordingly, He provides them with the testing environment and options that will enable them to achieve what they deserve. Another way of providing an insight into fate and free will is through the way the Qur'an was revealed. As is well known, the verses of the Qur'an were revealed in parts. Sometimes the verses even provided answers and explanations to the events and questions people asked. Surah al-Ma'ida O you who believe! Do not ask questions about things that will trouble you when they are revealed to you. If you ask about them while the Qur'an is being revealed, they will be explained to you. Allah has forsaken them. Allah is Oft-Forgiving, All-Merciful. A people before you also asked about them, then they disbelieved. Surah Al-Baqarah 215 They ask you what they should spend and give. Say "What you give in charity should be for parents, relatives, orphans, the poor and helpless and the wayfarer. Allah knows best what you do in charity. " Surah Al-Ahzab Surah 63 People ask you about the Hour. Say "The knowledge of it is with Allah. " What do you know, perhaps that hour is near! And in the eyes of Allah, who is timeless and spaceless, the Qur'an was already prepared to answer these events and the questions of people. In other words, since our Lord already knows what people will do with their free will, what they will ask, what will happen, the Qur'an performs its mathematical and other miracles in a complete way, even though it came down in parts and with answers. This is because God does not travel in time or space and the Qur'an was already ready before Him in its entirety. In other words, He knew how it would be in its completed form. For God, who is timeless, there is no question of being in states of time such as "forward, past, present". We, on the other hand, are traveling forward in time. Since our Creator knows how each person will react to which choice, and even what they would do if they were tested with infinite choices for eternity, He gives them a two-day confrontation with themselves, an example of a life of testing. The sending of the Qur'an and the coming of the prophets are also part of this confrontation, this test. In this way, people see the good or evil in themselves and have no right to object in the Hereafter Surah Al-Ma'idah 19 O People of the Book! Our Messenger has come to you at a time when the messengers were cut off; he is making clear explanations. Do not say, "Neither a bearer of glad tidings nor a warner has come to us." Here has come to you the bearer of glad tidings and the warner. Allah is all-powerful. Surah Al-Baqarah 26 It is a fact that Allah does not tire of giving the example of a mosquito or even a being above it. In such a case, the believers know that it is a truth from their Lord. But the disbelievers say "What does Allah mean by giving this as an example?" Allah leads many astray by it, and guides many to the truth and the good by it. Allah leads astray with it none but the transgressors. Surah Al-Muddatair 31 We have made the inhabitants of Hell angels. And We have made their number nothing but a trial for those who disbelieve, so that those who have been given the Book may know clearly and clearly. That the faith of those who have believed may increase. Let not those who have been given the Book and those who believe be in doubt. And let those in whose hearts is a disease and those who have disbelieved say "What does Allah wish to illustrate by this?" Thus it is. Allah leads astray whom He wills, and guides whom He wills to the truth and the good. Only He knows the armies of your Lord. This is nothing but an admonition and a reminder for man. We said that this 2-day life of confrontation (test) with what is within oneself removes the right of the servants to object in the Hereafter. Let us continue to give examples from the relevant verses Nisa 165 And We sent messengers bringing glad tidings and warning, so that mankind may have no proof against Allah after the messengers have come. Allah is the All-Mighty, the All-Wise. 7172 When your Lord brings forth the offspring from the loins of the sons of Adam, He makes them witnesses to themselves "Am I not your Lord?" They say, "Yes, we bear witness." So you will not be able to say on the Day of Resurrection, "We were unaware of this". 7173 Or you will not be able to say, "Our forefathers used to associate partners and we are their descendants after them; will you destroy us because of those who practiced innovations and superstitions?" Human beings will have no excuse in the Hereafter for their deviations, such as disbelief, associating partners or following fabricated ancestral teachings. Both the revelations and proofs given at birth and the revelations and proofs we meet later on ensure this. It is known what we would do with our free will if we were tried in infinite options for eternity, and accordingly we are made to face ourselves for 2 days (test). In this way, the evidence we deserve for or against us is collected. Surat al-An'am 123 In this way We have made the bigwigs in every city/every civilization the criminals of that city and civilization, so that they may plot and set traps therein. In fact, they do not play tricks on anyone other than their own selves, but they do not realize it. Surat al-Anfal 30 Those who disbelieved were plotting against you that they might bind you or kill you or drive you out of your land. They plot, and Allah also plots. But Allah is the best of plotters. Surat al-Tur 42 Or do they wish to lay a trap? Verily, those who disbelieve are themselves caught in a trap. Also pay attention to these verses ISRA And We decreed in the Book to the Children of Israel "Twice you will make mischief in that land and you will be very proud (you will be overbearing)! And when the time came for the first time, We sent upon you Our servants who were very strong, and they went into the houses and searched you. This was a promise to be fulfilled. Then again We enabled you to defeat them and We supported you with wealth and sons and multiplied your warriors. If you do good, you do good to yourselves. And if you do evil, it is against yourselves. And when the time of your last transgression comes (We will send again such servants) that they may make your faces evil (cause your faces to fall in grief) and enter the Masjid (Jerusalem) as they entered it the first time, and destroy what they seized. Again, our Lord says that He knows who will do what and what they deserve in the Hereafter. Meanwhile, the fact that Allah knows who will go to heaven or hell before He even creates them, and that He created the people of heaven for heaven and the people of hell for hell, causes some people to falter philosophically for some reason. That is to say, there are some people who raise strange objections such as, "If it is clear who will go where in the hereafter, why are we struggling?" Nothing is certain from our point of view. Whatever we are going to do, we will do it with our own free will and then we will find out who goes where. And this two-day representative test will take place in parallel with what we would do if we were tested forever. So no one goes to paradise or hell by accident. On the contrary, since it is clear what you would have been if you had lived forever, you will go to the eternal realm that you really deserve. Otherwise, if Allah did not know what you would do if you lived forever, then everyone would be going to paradise and hell by chance. Whatever came out of the bingo, how you would come across in the world of 2 days, how you said goodbye, you would accidentally fall into paradise or hell. But no, everyone is being brought to exactly what they deserve in a perfect way by our Almighty Lord. Imagine a wounded person. You see him on the road and he needs urgent help. Now God knows whether this person will live or not. But you don't. That's why you immediately rush to that person's aid and work hard to save that person. This is exactly the logic and reality of the test. We do not know whether we (and others) are going to paradise or hell. That is why we should run to the aid of both ourselves and all people. Both for the sake of worldly pleasure and for the sake of eternal happiness.... We should constantly produce good behaviors that will make people happy. (My Turkish article translated with machine) https//emre1974tr.blogspot.com/2011/07/kader-ve-ozgur-irade.html Peace

Yes, the fake Gospels and fake Torahs on the market are human-written hadith books. Just as Bukhari is a collection of human observations, so too are Mark, Luke, or John. These are books of human observations, much like hadith collections. Now, let’s give examples of how the only real holy book we have, the Quran, corrects the mistakes of the fake Gospels on the market. The altered fake Gospel, a human-written hadith book, says: “Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.” Of course, the Quran praises wealth obtained through lawful means and rebukes the insidious propaganda of the altered Gospels by emphasizing the opposite. Additionally, the Quran exposes the falsehood of the above statement by providing the truth behind it: Surah A’raf 7:40 — “For those who deny Our signs and are arrogant towards them, the gates of Heaven will not be opened, and they will not enter Paradise until a camel passes through the eye of a needle. Thus do We recompense the guilty.” In other words, it’s not the wealthy, but the arrogant deniers who will not enter Paradise until a camel passes through the eye of a needle. The Quran, in addition to promoting wealth and blessings, also supports science and hard work. This is why, in the early days of Islam, Muslims quickly achieved an extraordinary level of civilization. Moreover, the Christian belief in Paradise has been shaped by spiritualism. At first glance, the altered Gospels may seem to accept a physical and material afterlife, but in reality, life there is imagined like that of a mystic or saint in pagan mysticism. According to the altered Gospels, there will be no blessings like food, drink, or sexuality-marriage: Matthew 22:30 — “At the resurrection, people will neither marry nor be given in marriage; they will be like the angels in heaven.” Luke 20:34 — Jesus replied, “The people of this age marry and are given in marriage. 20:35 — But those who are considered worthy of taking part in the age to come and in the resurrection from the dead will neither marry nor be given in marriage. 20:36 — They can no longer die; for they are like the angels. They are God’s children, since they are children of the resurrection.” As is well known, according to spiritualism, material blessings are considered evil, and mankind, both in this world and the hereafter, should stay away from them. These beliefs were later injected into the Islamic world through teachings like Sufism, which promoted the idea that in the afterlife, humans would become divine, unite with God, and forever distance themselves from material blessings. However, according to the Quran, the opposite is true. Blessings are extraordinary gifts created for humans, and in the afterlife, humans will enjoy these gifts forever. Mankind will remain human for eternity: 43:71 “They will be served with golden trays and cups, and they will find everything the self desires and the eyes wish for, and you will abide therein forever.” (Surah Az-Zukhruf 43:71) From sexuality to chess, all kinds of blessings that you can imagine will be present in Paradise: – “Say, ‘Who has forbidden the adornments of Allah, which He has brought forth for His servants, and the good things of provision?’ Say, ‘They are for those who believe during this worldly life, but exclusively for them on the Day of Resurrection.’ Thus do We explain in detail the signs for people who understand.” (Surah A’raf 7:32) THE FAKE TORAH ON THE MARKET CLAIMS A FATHER CAN SELL HIS DAUGHTER AS A SLAVE Yes, you read that correctly. According to the fake Torah (which is a book of hadiths), a father can sell his daughter into slavery to pay off his debt, and worse still, a girl sold into slavery does not get released after six years like a male slave. Exodus 21 7 “If a man sells his daughter as a servant, she is not to go free as male servants do. 8 If she does not please the master who has selected her for himself, he must let her be redeemed. He has no right to sell her to foreigners because he has broken faith with her. 9 If he selects her for his son, he must grant her the rights of a daughter. 10 If he marries another woman, he must not deprive the first one of her food, clothing, and marital rights.” Fortunately, the only true holy book we have, the Quran, corrects the error of the fake Torah on the market (the hadith book). Neither a girl nor a boy can be sold as a slave or for any other reason. In fact, you cannot even take someone’s pen without permission. https://emre1974tr.blogspot.com/2011/07/kuran-koleligi-kaldrmstr.html In the fake Torah, which is essentially a hadith book, the dream that Yusuf (Joseph) had about the future does not come true because, according to these hadiths, his mother dies before the dream can be fulfilled: Genesis 37:9 “Then he had another dream, and he told it to his brothers. ‘Listen,’ he said, ‘I had another dream, and this time the sun and moon and eleven stars were bowing down to me.’” Genesis 37:10 “When he told his father as well as his brothers, his father rebuked him and said, ‘What is this dream you had? Will your mother and I and your brothers actually come and bow down to the ground before you?’” Genesis 35:19 “Rachel died and was buried on the way to Ephrath (that is, Bethlehem).” Genesis 43:26 “When Joseph came home, they presented to him the gifts they had brought into the house, and they bowed down before him to the ground.” According to the fake Torah, Yusuf’s dream about his parents and brothers bowing before him doesn’t fully come true because his mother dies before this event can happen. Thus, the knowledge shown to Yusuf about the future does not fully materialize in these false scriptures. However, the Quran narrates the true version of this event. When Allah (God) shows the prophet a vision of the future, it is indeed knowledge, and it will certainly come to pass exactly as shown. Surah Yusuf 12:4 “Remember when Yusuf said to his father, ‘O my father! Verily, I saw in a dream eleven stars and the sun and the moon — I saw them prostrating to me.’” Surah Yusuf 12:100 “He raised his parents upon the throne, and they all fell down in prostration to him. Yusuf said, ‘O my father, this is the interpretation of my earlier dream. My Lord has made it come true. He was truly kind to me when He freed me from prison and brought you from the desert after Satan had caused discord between me and my brothers. Indeed, my Lord is subtle in what He wills. Truly, He is the All-Knowing, the All-Wise.’” Thus, the Quran clarifies that Yusuf’s mother was alive and reunited with him, and the family, including his parents, bowed before him, fulfilling the dream in real life. Once again, the Quran corrects another mistake of the fake Torah and Gospels, which are simply collections of hadiths. Noah’s Flood Was Regional and Only Destroyed Noah’s People God only punishes the guilty. Today, scientific evidence also points to regional floods. http://emre1974tr.blogspot.com/2011/07/nuh-tufan-bolgesel-ve-tek-topluma.html And Noah only gathered samples of animals from his own region onto his ark. Living Beings Do Not Have Souls or Ghosts The soul is revelation: http://emre1974tr.blogspot.com/2011/07/islamda-canllarn-ruhu-hayaleti-yoktur.html Christianity, Like Hinduism and Other Religions, Was Later Dominated by Spiritual Paganism Christianity underwent changes, its source was even altered, and it took its current form. Even its name was changed later. In this spirituality, wealth and blessings are portrayed as negative things. Thus, the extremely wealthy prophets David and Solomon are depicted as sinners in Christianity. According to the spiritualist teachings of the jinn, worldly beauty and material things are evil and rotten. For this reason, those who live in worldly blessings and wealth are somehow depicted as “dirty” and “sinful.” This also happened in the altered Gospels, where various slanders were made against the very wealthy prophets David and Solomon, with the real intention being to denigrate wealth. In fact, these prophets were not even considered full prophets and were portrayed more like sinful kings. You may have seen this in foreign films, where prophets David and Solomon are portrayed as sinful, rebellious kings, surrounded by half-naked, staff-holding poor priests or soothsayers. The films suggest that these impoverished priests are the real prophets, receiving messages directly from God and passing them on. According to spiritualist teachings, the path to virtue and goodness lies in poverty and renouncing worldly blessings. This is why, in Christianity, the very rich and blessed David and Solomon are not even fully counted as prophets, and great slanders are made against them, as if the real messengers were the priests around them. However, the Quran refutes these slanders and tells the truth. These prophets were both very wealthy and among the most virtuous people. They are among God’s beloved and those destined for paradise. In fact, in the Quran, the prophet Solomon is perhaps the most praised and assured of paradise. According to the Quran, the fact that the prophets attained a heavenly life even in this world is proof of their status as God’s beloved servants. In Islam, the righteous begin to experience blessings even in this world, while in spiritualist teachings, the opposite is true. “They followed what the devils had recited during Solomon’s reign. Solomon did not disbelieve, but the devils disbelieved, teaching people sorcery.” (From Baqarah 102) Surah Sad 38:30 “We gifted Solomon to David. What an excellent servant! Indeed, he was one who constantly turned to God in devotion.” Prophet Jesus Was the Nephew of Prophets Moses and Aaron And Joshua from the fake Torah is actually Jesus himself. http://emre1974tr.blogspot.com/2018/03/isa-peygamber-musa-ve-harun.html THE AGE OF THE UNIVERSE IS THREE TIMES THE AGE OF OUR EARTH “We indeed created the heavens, the earth, and everything between them in six days/phases, and no fatigue touched Us.” (Surah Qaf, 50:38) Say, “Do you really disbelieve in the One who created the earth in two days/phases, and set up equals to Him? That is the Lord of all worlds.” (Surah Fussilat, 41:9) These verses tell us that the universe and the heavens were created in six days/phases, while our earth was created in two days/phases. In other words, the age or creation phase of the universe is three times that of our earth’s age or creation phase. Today, science also presents similar information: scientists say our universe is 13.5 billion years old, while our earth is 4.5 billion years old. In other words, science confirms that the universe is three times the age of our earth (4.5 x 3 = 13.5). To those who object by saying, “But this ratio only applies in modern times,” my response is: when the universe was in its six-day phase, the earth was in its two-day phase. Even during the time the Quran was revealed, the universe’s age was three times that of the earth’s. And science revealing the same information today introduces us to yet another miracle. According to the Fake Torah, Daughters Cannot Inherit if There Are Sons According to the fake Torah (a book of Hadith), if a man dies with sons, his daughters cannot inherit. Numbers: “Speak to the Israelites and say, ‘If a man dies without having a son, then you shall transfer his inheritance to his daughter.’ 9. If he has no daughter, give his inheritance to his brothers. 10. If he has no brothers, give his inheritance to his uncles.” Yes, you read that right. If there is a son, the sisters — meaning the daughters — cannot inherit. But the Holy Quran corrects this error in the fake Torah and says that daughters, in addition to sons, can also inherit. In the fake Torah, if there are no children, the deceased’s brothers, and if no brothers exist, the uncles inherit, meaning women (like aunts) still get nothing. Of course, the Quran corrects this mistake as well and shows that women also inherit. http://emre1974tr.blogspot.com/2014/08/miras-ayetlerinin-cozumu.html According to the Fake Torah, the Punishment for Adultery Is Stoning (Death) The Quran corrects this mistake as well. In God’s true religion, the punishment for adultery has never been death. The real punishment for adultery is 100 lashes on the skin: “Flog the adulteress and the adulterer each with a hundred lashes, and do not let pity for them make you lenient in enforcing the law of God, if you believe in God and the Last Day. And let a group of the believers witness their punishment.” (Surah An-Nur, 24:2) The False Bible says: “It will be a sign between me and the Israelites forever, for in six days the Lord made the heavens and the earth, and on the seventh day He rested and was refreshed.” [Exodus 31:17] The original Hebrew word used for “refreshed” is “naphash,” which means “to take breath, to refresh oneself.” According to the Qur’an, God does not exhibit human weaknesses such as tiredness or fatigue. Therefore, He does not need to rest or refresh Himself. This false claim was corrected by the Qur’an, and the truth was written: Qur’an 50:38: “And We created the heavens and the earth and everything between them in six days, and no fatigue touched Us.” The False Bible always uses the term “Pharaoh” to refer to the ruler of Egypt in the stories of Moses, Joseph, and Abraham: “During the night Pharaoh summoned Moses and Aaron and said, ‘Up! Leave my people, you and the Israelites! Go, worship the Lord as you have requested.’” (Exodus 12:31) “So Pharaoh sent for Joseph, and he was quickly brought from the dungeon. When he had shaved and changed his clothes, he came before Pharaoh.” (Genesis 41:14) “But the Lord inflicted serious diseases on Pharaoh and his household because of Abram’s wife Sarai.” (Genesis 12:18) Progress in our understanding of ancient Egyptian hieroglyphs has revealed that the word “Pharaoh” comes from the Egyptian term “per-aa,” which literally means “great house” and was originally a title describing the royal palace. However, historically, the term “Pharaoh” was only used as a title for the king much later, during the New Kingdom period of Egyptian history. This means that the False Bible is historically inaccurate in referring to the ruler of Egypt in the stories of Joseph and Abraham as “Pharaoh.” In contrast, the Qur’an tells the story accurately. Moses said: “O Pharaoh! Truly, I am a messenger from the Lord of all worlds.” (Qur’an 7:104) They said, “We have lost the king’s goblet…” (Qur’an 12:72) Regarding the ruler of Egypt during Joseph’s time, the Qur’an always uses the title “King,” never “Pharaoh.” However, when narrating the time of Moses, the Qur’an always refers to the Egyptian ruler as “Pharaoh,” never “King.” Therefore, the Qur’an’s use of the term “Pharaoh” is consistent with what we know historically about the change in titles. Surprisingly, this historical fact, long lost with our knowledge of Egyptian hieroglyphs, was not known during the time of the Qur’an’s revelation in the 7th century. Knowledge of ancient Egyptian hieroglyphs had been completely forgotten and was only decoded 1,000 years later, with the discovery of the Rosetta Stone in the 19th century. Once again, the Qur’an corrects a mistake found in the false Bibles. The ruler during the time of Prophet Joseph was never called Pharaoh. During the time of Prophet Moses, however, he was called Pharaoh. Just as the Qur’an describes it. As is well-known, the false Bibles claim that the Earth is flat. However, the Qur’an corrects this mistake and states that the Earth is round, like a ball/sphere: Qur’an 79:30: “And after that, He spread the earth out in the shape of an ostrich egg.” The word here that means ostrich egg is “dahaha.” Let us also give examples of the discussions Arabs have about the word (how the Arabs themselves speak about the use of this word in this sense): http://www.answering-christianity.com/blog/index.php... and Qur’an 39:5: “He created the heavens and the earth in truth. He wraps the night around the day and the day around the night. He has subjected the sun and the moon, each running its course for a specified term. Truly, He is the Mighty, the Forgiving.” The relevant word here is “Yukawer,” which means “to make something into a ball shape.” Thus, the Qur’an again shows us the truth. According to the false Bibles, the woman, Eve, is primarily responsible for eating the forbidden fruit, and this idea forms the basis of negative stereotypes against women in Christianity and Judaism: Genesis 3:12–13: “The man said, ‘The woman you put here with me — she gave me some fruit from the tree, and I ate it.’ Then the Lord God said to the woman, ‘What is this you have done?’ The woman said, ‘The serpent deceived me, and I ate.’” Genesis 3:16: “To the woman, He said, ‘I will make your pains in childbearing very severe; with painful labor you will give birth to children. Your desire will be for your husband, and he will rule over you.’” And in Paul’s letters, it is written that man/Adam did not sin, but the woman was deceived. However, the Qur’an corrects this mistake in the false Bible and removes gender discrimination: Qur’an 7:22: “Thus he [Satan] brought about their fall through deception. When they tasted of the tree, their shame became apparent to them, and they began to cover themselves with leaves from the Garden. Their Lord called out to them, ‘Did I not forbid you from that tree and tell you that Satan is an open enemy to you?’” Qur’an 7:23: “They said, ‘Our Lord, we have wronged ourselves. If You do not forgive us and have mercy upon us, we will surely be among the losers.’” While the false Bible primarily blames the woman, the Qur’an holds both equally responsible and never says that the woman was the first to break the rule or that the event was her fault. According to the false Torah, a rapist must marry his victim, and this marriage must last for life. Deuteronomy 22: “If a man happens to meet a virgin who is not pledged to be married and rapes her, and they are discovered, 29. he shall pay her father fifty shekels of silver. He must marry the young woman, for he has violated her. He can never divorce her as long as he lives.” Here, the girl is the one being punished, as she is forced to stay married to her rapist for life… Furthermore, the false Gospels generally consider divorce to be akin to adultery. The Qur’an corrects this mistake of the false Gospels. No one is forced to marry or remain married to anyone: Qur’an 4:19: “O you who have believed, it is not lawful for you to inherit women by compulsion. And do not make difficulties for them in order to take [back] part of what you gave them, unless they commit a clear immorality. And live with them in kindness. For if you dislike them — perhaps you dislike a thing and Allah makes therein much good.” According to the false Gospels, giving birth to a daughter is considered twice as defiling as giving birth to a son: Leviticus: 2 “Say to the Israelites: ‘A woman who becomes pregnant and gives birth to a son will be ceremonially unclean for seven days, just as she is unclean during her monthly period. 5 But if she gives birth to a daughter, she will be unclean for two weeks, as during her period. Then she must wait sixty-six days to be purified from her bleeding.’” According to the Qur’an, however, children are beautiful gifts, and both girls and boys are equally blessings. The Qur’an criticizes the person who becomes angry upon the news of having a daughter: Qur’an: 16:58: “When one of them is given the news of [the birth of] a female, his face becomes dark, and he suppresses grief.” 16:59: “He hides himself from the people because of the ill of what he has been informed. Should he keep her in humiliation or bury her in the ground? Unquestionably, evil is what they decide.” Both girls and boys are gifts: 42:49: “To Allah belongs the dominion of the heavens and the earth; He creates what He wills. He gives to whom He wills female [children], and He gives to whom He wills males.” According to the false Bible, the number of people who fled Egypt with Moses was in the millions. Exodus 12: “The Israelites journeyed from Rameses to Sukkoth. There were about six hundred thousand men on foot, besides women and children. Many other people went up with them, and also large droves of livestock, both flocks and herds.” And from these expressions, it is implied that this group supplied Egypt’s workforce. If such hundreds of thousands or millions had left the country in one night, considering the small world population at the time, it would have been a massive migration recorded in history. Of course, there is no such event. Once again, the Qur’an writes the truth: those who left with Moses and Aaron were a small group: Qur’an: 26:52: “And We inspired Moses, ‘Set out with My servants by night; indeed, you will be pursued.’” 26:53: “Then Pharaoh sent among the cities gatherers.” 26:54: “[Pharaoh said], ‘Indeed, those are but a small band.’” In the false Bible and false Torah, God is often portrayed as a limited being who lives in our universe, like a human. Sometimes angels or messengers are confused with God, and other times, different things are. For instance: Genesis 3: 8: “Then the man and his wife heard the sound of the Lord God as He was walking in the garden in the cool of the day, and they hid from the Lord God among the trees of the garden.” 9: “But the Lord God called to the man, ‘Where are you?’” Yes, you read that right. Here, the supposed god is walking around the garden, calling out to search for Adam and his wife. Adam and his wife try to play hide and seek with the god wandering in the garden. What the people who wrote this false Torah and false Gospels never understood is this: In reality, Allah is timeless and spaceless, existing outside of our universe, and He knows everything. He sees everything at the same time, and for Him, there is no past or future. He even knew what we would do before He created us. He knows what we are thinking and what we will think in the future. He is perfect and eternal. The Qur’an corrects the false understanding of God in the Gospels by stating the truth: Qur’an 58:7: “Do you not see that Allah knows whatever is in the heavens and whatever is in the earth? There is no private conversation among three but that He is the fourth of them, nor among five but that He is the sixth of them — and no less than that and no more, except that He is with them [in knowledge] wherever they are. Then He will inform them of what they did, on the Day of Resurrection. Indeed Allah is, of all things, Knowing.” In the false Torah, God allegedly commands His followers to commit massacres in war, killing every living being, including women, children, and animals: 1 Samuel 15: 2 The Lord Almighty says, ‘I will punish the Amalekites for what they did to Israel when they waylaid them as they came up from Egypt. 3 Now go, attack the Amalekites and totally destroy all that belongs to them. Do not spare them; put to death men and women, children and infants, cattle and sheep, camels and donkeys.’” The Qur’an corrects this slander from the false Torah. No one can harm an innocent person, even a hair on their head. In the Qur’an, Allah always commands only to stop aggressors, allows only defensive warfare, and preaches patience. Qur’an 2:190: “Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loves not transgressors.” 2:192: “But if they cease, then cease [fighting] against them. Indeed, Allah is Forgiving and Merciful.” We mentioned that in the false Gospels, prophets are often portrayed as sinful and corrupt. Aaron is also falsely accused in the false Torah. It falsely claims that Prophet Aaron was the one who made the golden calf idol and encouraged the people to worship it, even though it was actually Samiri: Exodus 32: “When the people saw that Moses was so long in coming down from the mountain, they gathered around Aaron and said, ‘Come, make us gods who will go before us. As for this fellow Moses who brought us up out of Egypt, we don’t know what has happened to him.’ So all the people took off their earrings and brought them to Aaron. He took what they handed him and made it into an idol cast in the shape of a calf, fashioning it with a tool. Then they said, ‘These are your gods, Israel, who brought you up out of Egypt.’ When Aaron saw this, he built an altar in front of the calf and announced, ‘Tomorrow there will be a festival to the Lord.’” The Qur’an, of course, corrects this slander from the false Torah. In reality, it was Samiri who made and encouraged the worship of the idol, while Prophet Aaron opposed the evil act and tried to prevent it: Qur’an: 20:85: “[Allah] said, ‘Indeed, We have tested your people after you [left], and Samiri has led them astray.’” 20:86: “So Moses returned to his people, angry and sorrowful. He said, ‘O my people, did your Lord not make you a good promise? Then, was the time [of my absence] too long for you, or did you wish that wrath from your Lord descend upon you, so you broke your promise of obedience to me?’” 20:87: “They said, ‘We did not break our promise to you by our will, but we were made to carry burdens from the ornaments of the people, so we threw them [into the fire], and thus did Samiri throw.’” 20:88: “And he extracted for them [the statue of] a calf which had a lowing sound, and they said, ‘This is your god and the god of Moses, but he forgot.’” 20:89: “Did they not see that it could not return to them any speech and that it did not possess for them any harm or benefit?” 20:90: “And Aaron had already told them before [the return of Moses], ‘O my people, you are only being tested by this, and indeed, your Lord is the Most Merciful, so follow me and obey my order.’” 20:91: “They said, ‘We will never cease being devoted to it [the calf] until Moses returns to us.’” 20:92: “[Moses] said, ‘O Aaron, what prevented you, when you saw them going astray,” 20:93: “From following me? Then have you disobeyed my order?’” 20:94: “[Aaron] said, ‘O son of my mother, do not seize [me] by my beard or by my head. Indeed, I feared that you would say, “You caused division among the Children of Israel, and you did not observe or await my word.”’” 7:150: “And when Moses returned to his people, angry and grieved, he said, ‘How wretched is that by which you have replaced me after [my departure]. Were you impatient over the matter of your Lord?’ And he threw down the tablets and seized his brother by [the hair of] his head, pulling him toward him. [Aaron] said, ‘O son of my mother, indeed the people oppressed me and were about to kill me, so do not let the enemies rejoice over me and do not place me among the wrongdoing people.’” Thus, once again, the Qur’an reveals the true story, correcting the false Torah’s mistake. Aaron was innocent, and the one guilty of making the idol and leading people astray was Samiri. In the false Torah, we see that men are valued more than women: Leviticus 27:3–7 These values will be as follows: For men aged twenty to sixty, fifty shekels of silver; for women, thirty shekels. For men aged five to twenty, twenty shekels; for women, ten shekels. For boys aged one month to five years, five shekels of silver; for girls, three shekels. If they are sixty years old or older, for men, fifteen shekels; for women, ten shekels. Become a member The Quran corrects this error in the Torah available in the market. Women and men are of equal value. Superiority is only in the piety of individuals: Quran 49:13 O mankind, indeed We have created you from a male and a female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted. Quran 42:49 To Allah belongs the dominion of the heavens and the earth. He creates what He wills. He grants female offspring to whom He wills, and He grants male offspring to whom He wills. In the false Torah, it is written that God allegedly commanded the killing of those who attempted to convey different teachings: Deuteronomy 13 5 That prophet or dreamer must be put to death, because he has urged rebellion against the Lord your God, who brought you out of the land of Egypt and redeemed you from the land of slavery. He has tried to turn you from the way the Lord your God commanded you to follow. You must purge the evil from among you. 6 If your very own brother, or your son or daughter, or the wife you love, or your closest friend secretly entices you, saying, “Let us go and worship other gods” — gods you have not known, neither you nor your ancestors — 7 you must not yield to them or listen to them. Show them no pity. Do not spare them or shield them. 9 You must certainly put them to death. Your hand must be the first in putting them to death, and then the hands of all the people. 10 Stone them to death, because they tried to turn you away from the Lord your God, who brought you out of Egypt, out of the land of slavery. 11 Then all Israel will hear and be afraid, and no one among you will do such an evil thing again. 12 If you hear it said about one of the towns the Lord your God is giving you to live in, 13 that wicked men have arisen among you and have incited the people of their town to say, “Let us go and worship other gods” — gods you have not known — 14 then you must investigate it thoroughly. If it is true and it has been proved that this detestable thing has been done among you, 15 you must certainly put to the sword all who live in that town. Destroy it completely, both its people and its livestock. 16 Gather all the plunder of it into the middle of the public square and completely burn the town and all its plunder as a whole burnt offering to the Lord your God. That town is to remain a ruin forever, never to be rebuilt. The Quran certainly corrects this slander in the false Torah. No one can be harmed because of their faith or teachings: Quran 70:42 Leave them! Let them indulge in vain talk and play until they meet their Day which they are promised. Quran 6:112 And thus We have made for every prophet an enemy among the criminals. But sufficient is your Lord as a Guide and Helper. Allah does not forbid you from being righteous and just to those who do not fight you because of religion and do not expel you from your homes. Allah loves those who are just. (Quran 60:8) Quran 2:256 There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever renounces false gods and believes in Allah has certainly grasped the firmest, unfaltering handhold. And Allah is Hearing and Knowing. Everyone is free to believe and live as they wish, so they can be held accountable for their beliefs in the Hereafter: Quran 10:99 And if your Lord had willed, those who are on earth would have believed — all of them entirely. So would you compel the people in order that they become believers? Surah Al-Kafirun 109:1 Say, “O disbelievers.” 109:6 “For you is your religion, and for me is my religion.” The “heavens” mentioned in the Quran refer to universes. I have explained this with evidence: http://emre1974tr.blogspot.com/2016/05/goklerevrenler.html The Quran presents a multiverse model. The Hereafter universe is one of these heavens or universes. It is narrated that all other universes outside of the Hereafter universe called the Lord’s Floor will be destroyed by the Big Crunch. Here, the Quran corrects the false Gospels as well. In the false Gospels, this world and the Hereafter Universe (Lord’s Floor) are confused with each other. Yes, the Quran states that many universes exist. But it also says that there are many planets, meaning lands, in these universes: Quran 65:12 It is Allah who created seven heavens and of the earth, the like of them. His command descends between them so you may know that Allah is, over all things, competent and that Allah encompasses all things in knowledge. Here, the lands mentioned refer to all planets in our universe as well as in other universes or heavens. UNIVERSES WILL END WITH THE “BIG CRUNCH” The end of our universe and other universes (excluding the Hereafter Universe/Universes, as that will always exist) will occur simultaneously. As we have mentioned before, according to our Holy Book, this situation will arise through a process of collapse known as the “Big Crunch”: Enbiya 104: On that day, We will fold the Universe like the pages of a book. And We will return it to the state in which We first created it. This is a promise upon Us. Surely, We will fulfill it. Zümer 67: They did not recognize Allah as He deserves to be recognized. On the Day of Judgment, the earth will be completely in His grasp; and the heavens will be rolled up in His right hand. His glory is exalted; He is free from what they associate with Him. Kasas 88: Do not worship another god alongside Allah. There is no deity except Him. Everything besides His face will perish. The judgment belongs only to Him, and you will be returned to Him. While Enbiya 104 describes the collapse/compression of our universe, Zümer 67 states that other heavens/universes will face the same fate. In contrast, Kasas 88 emphasizes that everything in our universe (along with the universe itself) will inevitably perish. Hac 65: Have you not seen that Allah has made all that is on the earth and the ships that sail in the sea under His command for your service? He holds up the sky above the earth so that it does not fall without His permission. Surely, Allah is Most Compassionate, Most Merciful to mankind. Fatır 41: Allah holds up the heavens and the earth so that they do not perish. I swear, if they were to collapse, no one besides Him could hold them up. He is Forbearing, Forgiving. While Hac 65 states that our universe is protected by Allah from the Big Crunch, Fatır 41 reminds us that He can bring about this collapse whenever He wishes. Enbiya 19: To Him belongs whatever is in the heavens and on the earth. And those who are near Him do not shy away from worshiping Him, nor do they tire. Rahman 29: Whoever is in the heavens and on the earth asks Him. He is engaged in a new matter at every moment. Nahl 49: The living beings in the heavens and the earth, including angels, prostrate only to Allah and do not show arrogance. İsra 55: Your Lord knows best whoever is in the heavens and the earth. I swear, We have favored some prophets over others. We gave the Psalms to David. As we repeatedly see in these and similar verses, there are living beings in other universes as well. (Of course, these verses might also indicate that there are living beings in other realms beyond our earthly universe). While some of these beings are angels, others consist of special individuals/servants like martyrs and prophets who have already begun living in paradise (there appear to be others beyond these as well). İsra 44: The seven heavens, the earth, and all that is in them glorify Him. There is nothing that does not glorify Him in praise; but you do not perceive their glorification. He is Forbearing, Forgiving. In summary, the Quran does not only state that there are many universes and many planets, but it also clearly states that there are living beings residing in these other universes and planets. In fact, there are many living beings that have already begun their eternal lives in the Hereafter Universe known as Rabbin Katı. Prophets and martyrs are also part of this family. THE UNIVERSES WILL END WITH THE “BIG CRUNCH” The end of our universe and other universes (excluding the Afterlife Universe/Universes, which will exist eternally) will happen simultaneously. As previously stated, according to our Holy Book, this situation will occur through collapse, or “Big Crunch”: Surah Al-Anbiya, 104: “On that Day, We will fold the universe like the folds of a scroll. And We will return it to its original state of creation. This is a promise We have taken upon ourselves. Indeed, We will fulfill it.” Surah Az-Zumar, 67: “They could not truly recognize Allah as He deserves. On the Day of Judgment, the earth will be in His grip, and the heavens will be rolled up in His right hand. Glorious is He; exalted above what they associate with Him.” Surah Al-Qasas, 88: “And do not invoke with Allah another deity. There is no deity except Him. Everything besides His face will perish. The judgment belongs solely to Him, and to Him you will be returned.” While Surah Al-Anbiya, 104 describes the collapse or compression of our universe, Surah Az-Zumar, 67 indicates that other heavens/universes will face the same fate. In contrast, Surah Al-Qasas, 88 emphasizes that everything in our universe (along with the universe itself) will inevitably perish. Surah Al-Hajj, 65: “Have you not seen that Allah has subjected to you whatever is in the earth and the ships that sail through the sea by His command? And He holds back the heaven from falling upon the earth, except by His permission. Indeed, Allah is, to the people, Kind and Merciful.” Surah Fatir, 41: “Allah holds the heavens and the earth, so they do not cease to exist. And if they were to cease, no one could hold them up besides Him. Indeed, He is Subtle and Forgiving.” Surah Al-Hajj, 65 states that our universe is being protected from the Big Crunch, while Surah Fatir, 41 mentions that all universes are similarly safeguarded, although it is also reminded that He can bring about this inward collapse whenever He wills. Surah Al-Anbiya, 19: “To Him belongs whoever is in the heavens and the earth. And those who are near Him are not prevented by arrogance from His worship, nor do they tire.” Surah Ar-Rahman, 29: “Whoever is in the heavens and the earth asks Him; every moment He is in [creative] labor.” Surah An-Nahl, 49: “And to Allah prostrates whatever is in the heavens and whatever is on the earth, [including] the angels, and they are not arrogant.” Surah Al-Isra, 55: “And your Lord is most knowing of whoever is in the heavens and the earth. And We have certainly preferred some prophets over others, and We gave David the Psalms.” As we repeatedly see in these and similar verses, there are living beings in other universes as well. (Of course, these verses may also suggest the existence of living beings in other realms beyond our universe). Some of these beings are angels, while others are special humans/servants who have already been created in the Afterlife Universe and are living, such as martyrs and prophets (there appear to be other beings as well). Surah Al-Isra, 44: “The seven heavens and the earth and whatever is in them glorify Him. And there is not a thing but that it exalts [Him] by praise, but you do not understand their praise. Indeed, He is Exceedingly Forgiving and Merciful.” In summary, the Quran does not merely state that there are many universes and many planets; it also clearly states that there are living beings in those other universes and planets. Indeed, there are many beings that have already begun their eternal lives in the Afterlife Universe, referred to as “Rabbin Katı.” Prophets and martyrs are also part of this family. And thus, the Quran has corrected several errors of the counterfeit Gospels in the market: The afterlife existence will not be in our world or universe, but in the Afterlife Universe known as Rabbin Katı (Indallah). 2. Our world and universe will be destroyed along with other universes by the Big Crunch. Only the Afterlife Universe known as Rabbin Katı will live forever. Currently, excessively good people like prophets and martyrs have been created and are living in the Afterlife Universe. These exceptional individuals have begun their lives in paradise physically, immediately upon death, without waiting for the Day of Judgment. There is no realm of souls. The Afterlife Universe and other universes are just as physical as our universe. Indeed, the expression “soul” mentioned in the verses refers to revelation (in the verses, “soul” is used in the meanings of Revelation, the angel of revelation, and the book of revelation; in short, soul = revelation). In the counterfeit Torah available, it is claimed that God lays the sins of others upon innocent people and holds them accountable: Exodus 20:5: “You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and fourth generation of those who hate Me.” Of course, the holy Quran teaches us the truth by correcting this slander from the Torah in circulation. An innocent person is never held responsible for someone else’s sin. Everyone is responsible for their own actions and their own character: Quran 17:15: “Whoever is guided is guided only for himself, and whoever goes astray goes astray only to his detriment. And no bearer of burdens will bear the burden of another. And We would not punish until We had sent a messenger.” The counterfeit Torah describes the light of the sun and moon as follows: “God created two great lights, the greater to rule the day and the lesser to rule the night, and the stars.” [Genesis 1:16] Interestingly, the same Hebrew word “ma’owr,” meaning “light,” is used to describe both the light of the sun and the light of the moon. If this word is interpreted literally, it would scientifically be incorrect, as it would suggest that the sun and moon are similar in terms of light emission. The truth is that while the sun emits its own light, the moon reflects the light coming from the sun like a mirror. The Quran describes the sun and moon as follows: 25:61: “Blessed is He who has placed in the heaven great stars and placed therein a lamp and shining moon.” While the Quran clearly defines the sun as a source of heat and light, it uses only terms that imply shining/reflecting for the moon, thus presenting the truth once again. And thus, the Holy Quran corrects yet another error of the counterfeit Torah in circulation. A hadith book says: Job 26:11: “The pillars of the heavens tremble, and they are astonished at His rebuke.” But as is known, space was constructed and expanded without pillars or columns. Here, the Holy Quran again writes the truth, correcting the counterfeit Gospels in circulation: Holy Quran: 31:10: “He created the heavens without pillars that you see, and He cast into the earth mountains so it would not shake with you, and He spread therein every kind of moving creature. And We sent down rain from the heaven and caused to grow therein of every noble pair.” Surah Al-Baqarah Then the devil caused them to slip, so he expelled them from what they were in. And We said, “Descend, some of you are enemies to others. And on the earth, you will have a place of settlement and provision for a time.” 2. Then Adam received words from his Lord, and He accepted his repentance. Indeed, He is the Accepting of Repentance, the Merciful. We said, “Descend from it, all of you.” And when guidance comes to you from Me, then whoever follows My guidance — there will be no fear concerning them, nor will they grieve.” Verse 36 mentions the first human, Adam, and his wife approaching the forbidden tree, leading to their descent. The expressions in verse 38 also indicate the collective descent of other humans created for this world. This is strengthened by the command in verse 36 and the repeated phrase “all of you descend” in verse 38, along with the mention that messengers will come to them. In short, more than two humans were created in the garden. They were created from the beginning for this finite universe and the test. They all were to be brought down to earth, but Adam and his wife left earlier due to their mistake. The others came later. Thus, the Holy Quran corrects another mistake of the false Gospels in circulation. Jinn are not fallen angels or hell’s servants, as Christians believe. Jinn are beings tested just like humans. They have both good and bad among them. They are biological beings but possess different physical characteristics than humans. For example, they can be invisible and have strong telepathic effects, etc. The term “devil” refers to the evil and misleading jinn and humans. “Iblis” is the specific name of this infamous jinn devil; it is a personal name. The verses clearly state this information: Surah An-Nas 114:1 Say, “I seek refuge in the Lord of mankind.” 114:2 The Sovereign of mankind, 114:3 The God of mankind. 114:4 From the evil of the sneaking whisperer, 114:5 Who whispers in the breasts of mankind, 114:6 Of jinn and of men.” The Holy Quran 6:146 states: We made all the clawed animals forbidden for the Jews. We also made the fats of cattle and sheep forbidden, except what adheres to their backs or their entrails or is mixed with bone. We punished them for their transgressions. Indeed, We are truthful. The prohibitions on clawed animals and the Sabbath were temporary punishments and tests for a community. The true Gospel given to Jesus/Yusha, the nephew of Prophets Musa and Harun, shortly after the Torah, already proclaimed the end of these prohibitions. I am referring to the true Gospel given to Jesus/Yusha at that time: Holy Quran 3:50 “I have come to confirm what was before me of the Torah and to make lawful for you some of what was forbidden to you. I have brought you a sign from your Lord. So fear Allah and obey me.” In Islam, there is no limitation on the amount of wealth one can acquire, as long as it is obtained through lawful means. If there were a limit, a threshold would have been set equivalent to a certain weight of gold or diamonds, but there is definitely no such restriction in the verses. The verses emphasize that the inhabitants of Paradise will not taste death except for the first death, unlike the inhabitants of Hell. While those in Paradise will live forever, those in Hell may one day be destroyed along with Hell itself. Surah As-Saffat 55: “When he looks, he finds himself in the midst of Hell.” 56. “By Allah, you almost destroyed me,” he says. 57. “If it had not been for the favor of my Lord, I would have been among those brought forth.” 58–59. “We will not taste death except for our first death, and we will not be subjected to punishment.” They will not taste death there, except for the first death. Allah has protected them from the punishment of Hell. (Surah Ad-Dukhan 56) Only Paradise is eternal. Yes, the inhabitants of Paradise will live forever, while those in Hell will be destroyed one day. According to the verses I have provided, the inhabitants of Paradise will taste death once in their lives. That is, the deaths in the world. But the inhabitants of Hell will taste a second death. Because they died once in the world and now they will die again in Hell. The inhabitants of Paradise will have experienced a total of one death, while those in Hell will have experienced a total of two deaths. Another piece of information these verses give us is that there is no such thing as reincarnation. Because, as Allah said, there is only one taste of death on earth. And; The Holy Quran 40:40 “Whoever commits a wrongdoing will be punished only with a like thereof. Whether male or female, whoever performs a good deed, they will enter a paradise wherein they will receive unlimited sustenance.” 6:160 Whoever comes with a good deed will have ten times as much rewarded to them. And whoever comes with a sin will be recompensed only with its equivalent, and they will not be wronged. Hell will come to an end one day. 2. There is no reincarnation. Rewards are always greater and eternal than punishments. The people of paradise have only tasted death once (their deaths in this world). But those in hell will taste a second death (they will die again in hell in addition to their worldly deaths). The Quran corrects again the errors in the false gospels by stating that the Moon, Sun, and Earth move in different orbits: 36:40 The Sun does not need to reach and collide with the Moon. Night also does not need to overcome day. Each one is swimming in its own orbit. 36:38 The Sun is flowing toward a distinctive stopping point / a time to stop. This is the decree of the Mighty, the All-Knowing. 21:33 It is He who created the night, the day, the sun, and the moon; each one is swimming in its own orbit. There is no angel named Azrael in the Quran. The angels of death are mentioned in general, and they are so numerous they cannot be counted. They could even be in the quadrillions. And in the verses, none of the angels tasked with taking souls are named, just like the writing angels. It is obligatory to pray three times a day. The Quran explains all the details of prayer and other acts of worship (in fact, how to perform all acts of worship is explained solely in the Quran, while the hadiths, which are rumors, do not have the authority to explain any act of worship). KURAN'DA İNANÇ KONULARI, NAMAZ, ORUÇ, HAC VE ZEKAT Kitabımızın bu bölümünde önce Kuran'daki inançla ilgili konuları inceleyeceğiz. Aslında İslam açısından Allah'a ve… www.kurandakidin.com This information was found in the true Gospel and the true Torah. However, this information has been removed and forgotten in the false Gospels and Torah. What remains are remnants. Daniel 6:10 When Daniel learned that the decree had been published, he went to his upstairs room where the windows opened toward Jerusalem. Three times a day he got down on his knees and prayed, giving thanks to his God, just as he had done before. Daniel’s Prayer Matthew 26:39, “He fell with his face to the ground and prayed.” Practices of Prayer in Early Church And; The Book of Enoch Protoevangelion The Infancy Gospel of Jesus Christ The Infancy Gospel of Thomas The Book of Jesus Christ The Gospel of Nicodemus (The Acts of Pilate) The Faith of the Apostles (throughout history) The Letter of the Apostle Paul to the Laodiceans The Letters of Apostle Paul to Seneca, and Seneca’s Letters to Paul The Acts of Paul and Thecla The Letters of Clement (The First and Second Letters of Clement to the Corinthians) The Letter of Barnabas The Letter of Ignatius to the Ephesians The Letter of Ignatius to the Magnesians The Letter of Ignatius to the Trallians The Letter of Ignatius to the Romans The Letter of Ignatius to the Philadelphians The Letter of Ignatius to the Smyrnaeans The Letter of Ignatius to Polycarp The Shepherd of Hermas (Visions, Commands, and Similitudes) The Letter of Herod to Governor Pilate The Letter of Pilate to Herod The Lost Gospel of Peter The Letter of Polycarp to the Philippians The History of Susanna The Conflict of Adam and Eve with Satan (The First and Second Book of Adam and Eve) The Secrets of Enoch (also known as Slavonic Enoch or Second Enoch) The Psalms of Solomon The Odes of Solomon The Letter of Aristeas The Fourth Book of the Maccabees The Story of Ahikar The Testament of the Twelve Patriarchs And there are many such books of hadith written by people. Priests and other clergy, etc., have adopted some of these books as the Gospel or Holy Book or Torah or Psalms and have propagated this lie to people. All of these are hadith books written by humankind and other servants. Just like Bukhari and Tirmidhi. None of these are holy books, none of them are verses. Rejecting these books is not rejecting the true Gospel. And historically, along with these books, the belief in the Trinity was accepted in my hometown, Bursa, and implanted in people. Under the guidance of religious leaders, people adopted hadith books like Matthew and Mark as the Gospel. The true Gospel is the book revealed to the Prophet Jesus, and it is not available in the market now. Currently, the only true holy book we have is the Quran.

The inheritance verses, An-Nisa 11, 12, and 176, each present separate formulas for distinct situations. In fact, every sentence within these verses also speaks of a separate case and formula. While researching online, I saw that some people have noticed and pointed out that these three verses provide their own separate formulas. However, as I've mentioned, it's not just the verses; every sentence within the verses also describes a different situation and distribution. Each sentence provides a distinct list of heirs and the shares they are to receive. Whoever is mentioned in a sentence, only they are the heirs. This means either they are the only ones alive, or even if others are alive, only they are entitled to inherit in that specific situation. Consequently, there are no concepts like relative ratios, a common formula, or 'awliyah' (pro-rata reduction) as applied by the schools of thought. For example, the statement in An-Nisa 11, "if they are women more than two, their share is two-thirds of the inheritance," is a standalone formula (this ratio is valid only if the heirs are exclusively daughters and there are more than two of them; otherwise, it is not applicable in other scenarios and conditions). And thus, the pieces fall into place. In every case, the inheritance is sufficient. Only in some situations is there a surplus of inheritance, but even then, the verses guide us on who should receive this surplus amount (for instance, verse An-Nisa 8...). Now, let's write down the verses that describe this inheritance distribution—An-Nisa 11, 12, and 176—and then provide an example of analysis using one of them. An-Nisa Allah commands you concerning your children: for the male, a share equivalent to that of two females. But if there are [only] daughters, two or more, their share is two-thirds of the inheritance. If there is only one, her share is a half. For parents, a sixth share of the inheritance to each if the deceased left children. If there are no children, and the parents are the [only] heirs, the mother has a third. If the deceased left brothers [or sisters], the mother has a sixth, after any bequest he may have made or debt. You do not know which of them, your parents or your children, are nearest to you in benefit. This is an ordinance from Allah. Indeed, Allah is ever Knowing and Wise. In that which your wives leave, your share is a half if they have no child. But if they have a child, for you is a fourth of what they leave after any bequest they may have made or debt. And for the wives is a fourth of what you leave if you have no child. But if you have a child, for them is an eighth of what you leave after any bequest you may have made or debt. If a man or woman dies with no ascendants or descendants, but has a brother or a sister, then for each one of them is a sixth. But if they are more than two, they share in a third, after any bequest which was made or debt, as long as there is no harm [to the heirs]. This is an ordinance from Allah, and Allah is Knowing and Forbearing. 176 They request from you a [legal] ruling. Say, "Allah gives you a ruling concerning the one who has neither ascendants nor descendants. If a man dies, leaving no child but [only] a sister, she will have half of what he left. And he inherits from her if she has no child. But if there are two sisters, they will have two-thirds of what he left. If there are both brothers and sisters, the male will have the share of two females." Allah makes clear to you [His law] lest you go astray. And Allah is Knowing of all things. Example Analysis of Verse 11 I mentioned that each of these verses, and even every sentence within them, offers separate formulas for different situations. Let's present the analysis: An-Nisa "Allah commands you concerning your children: for the male, a share equivalent to that of two females." This means if the heirs consist only of children, and there are both male and female children, the male children will receive 2 units while the female children will receive 1 unit. Briefly, with an example of a 300 TL inheritance, if there is one son and one daughter, the son will receive 200 TL while the daughter will receive 100 TL. “But if there are [only] daughters, more than two, their share is two-thirds of the inheritance.” This means if the heirs are only daughters, and their number is more than two, they receive two-thirds of the inheritance. I would like to draw your attention again to the fact that the daughters receiving two-thirds is valid only and only in this specific situation. This share is not applicable under other conditions and circumstances. (By the way, considering the statement in verse 176, if there are 2 daughters as heirs, these 2 individuals also share two-thirds). Continuing with the 300 TL example, if there are only daughters and they number more than two, they would share 200 TL among themselves. “If there is only one, her share is a half.” As stated in this subsequent sentence within the verse, if the deceased leaves behind only a single daughter (or if she is the only one in the position of an heir even if others exist), she is entitled to half of the inheritance. Again, using the 300 TL example, this means 150 TL belongs to this single daughter. “For parents, a sixth share of the inheritance to each if the deceased left children.” From this expression, we understand that this time the deceased has left behind parents in addition to children, and therefore there is a share for them as well (one-sixth for each). Out of 300 TL, 50 TL goes to the mother, 50 TL to the father, and the remainder belongs to the children. “If there are no children, and the parents are the [only] heirs, the mother has a third.” This sentence in An-Nisa 11 refers to the situation where "only the mother and father are the heirs." This means there are no children this time; only the parents of the deceased are heirs (even if siblings were left behind, they are not in a position to inherit). In this case, the mother receives one-third. Since the father is mentioned in the sentence but his share is not specified, it means the remainder, which is two-thirds, belongs to the father. In this situation, the mother would receive 100 TL of the 300 TL, while the father would receive 200 TL. “If the deceased left brothers [or sisters], the mother has a sixth, after any bequest he may have made or debt.” If the deceased has a mother but no father, and also has siblings, the mother's share is reduced to one-sixth. The remainder is shared by the siblings. But let us repeat, if the father were also present, only the mother and father would receive the estate, and the siblings would not get a share. (And as understood from the verses, if the deceased has children, the siblings again cannot receive a share). Similarly, in verses 12 and 176, separate special cases and formulas are mentioned sentence by sentence. For example, verse 12 explains the distribution if the deceased leaves a spouse, while verse 176 explains how the division will be if only a brother/brothers or sister/sisters are left behind. And as I said, each sentence within these verses contains a list of heirs and a formula. If you wish, let's briefly examine An-Nisa 176 in this context: They request from you a [legal] ruling. Say, "Allah gives you a ruling concerning the one who has neither ascendants nor descendants. If a man dies, leaving no child but [only] a sister, she will have half of what he left. And he inherits from her if she has no child. But if there are two sisters, they will have two-thirds of what he left. If there are both brothers and sisters, the male will have the share of two females." Allah makes clear to you [His law] lest you go astray. And Allah is Knowing of all things. Here too, it is explained what the ratios are "if only the siblings are heirs," and of course, each sentence presents a separate list and a separate formula: If the heir is only 1 sister, she receives half of the inheritance. If the heir is 1 brother, he receives the entire inheritance. If 2 sisters are the heirs, they receive two-thirds. If only siblings are heirs and they are of both genders, male and female, they share the entire estate in a two (male) to one (female) ratio. From these verses, we also indirectly understand that if only multiple brothers are left behind, they will take the entire inheritance, or if there are only more than two sisters (taking a cue from verse 11), these sisters will receive two-thirds of the inheritance (sharing it equally among themselves). In fact, if you read verses An-Nisa 11 and 176 one after the other, you will see that the ratios given to sons and daughters when only children are heirs in verse 11 are identical to the ratios given to brothers and sisters when only siblings are heirs in verse 176. (It is worth mentioning here; in one sentence of An-Nisa verse 12, the spouse of the deceased is also an heir along with the mentioned siblings. But in this verse, 176, "only the siblings" are the heirs.) In summary: Verse 11 explains the distribution when the deceased has no spouse, verse 12 explains it when there is a spouse, and verse 176 explains it when there are only the deceased person's siblings... And as is known, according to the verses, the primary consideration is the will (wasiyyah), and these ratios are for the distribution of the remaining property after the will has been executed and any debts have been paid. As can be seen, problems like the inheritance being insufficient or the need for 'awliyah' do not actually exist. The verses explain the inheritance distribution flawlessly. The important point here is to see that each sentence provides a separate formula according to a separate list of heirs. That is, each sentence within the verses gives a unique list of heirs and explains what they will receive in that case. When solving problems related to inheritance distribution, one should look at who the remaining heirs are, determine which sentence in the inheritance verses corresponds to this scenario, and divide the inheritance accordingly. Let's solve the famous problem involving three daughters as an example. "A man dies and leaves behind a mother, a father, three daughters, and a wife. How will the inheritance be distributed?" Here, since both the spouse and children are heirs, the fourth sentence of An-Nisa verse 12 describes the relevant distribution (in fact, every sentence in this verse explains what should be done if a spouse is left behind): "But if you have a child, for them [your wives] is an eighth of what you leave after any bequest you may have made or debt." According to this sentence, if the man leaves behind his wife and also has children, only these individuals can be heirs. The wife receives one-eighth of the estate, and the remaining seven-eighths belong to the children. Even if the deceased has a mother, father, or siblings, they do not receive a share in this case. As I said, every sentence provides a separate list of heirs and a formula, and as you can see, the inheritance is always sufficient. Only in some cases is there a surplus of inheritance. As I mentioned at the beginning of my writing, there are verses that contain signs indicating to whom this surplus inheritance can be given... For example: An-Nisa 8: And when other relatives and orphans and the needy are present at the division, then provide for them from it and speak to them words of appropriate kindness. Greetings and love.

Spiritualist doctrine and all the formations following in its footsteps always claim that matter is essentially nothing but a dream, an illusion. The first thing they put forward as proof of this is that matter is actually composed of energy, and that if one descends to the origin of matter, one will encounter energy fluctuations and similar things. They also bring light into the mix; in their own minds, they prove that the essence of matter is something illusory, smoky, and ghost-like. But there is something they fail to take into account: the thing called energy is not something outside of matter. If matter is its concentrated form, then energy is its scattered and altered form. The thing called light is also nothing other than matter. In other words, when one descends to the origin of matter, one again encounters matter and reality. The second evidence put forward by those who mistake matter for a dream is their assertion that the material world is actually perceived as existing merely as a result of the tricks of our sensory organs. They say that if we see something, it is not because that thing exists, but because our eyes perceive it that way; and if we hear something, we are actually perceiving what our receiver called the ear has created. Again, there is something here they fail to take into account. If, as they say, these things are not real and are all an illusion created by our receivers, then why do we immediately run for repair—that is, treatment—when one of our receivers malfunctions? If all this is a game played by my receivers, then a cross-eyed person seeing objects as double is just as normal and healthy as a healthy eye seeing them as single. So why do you accept what the healthy eye sees as correct, but accept the cross-eyed eye as "unhealthy" and seeing incorrectly? Or why do you accept a cataractous eye seeing halos around lights as "unhealthy" and "incorrect" and resort to treatment? If the thing called reality consists merely of the illusion of our receivers, why do you accept this situation as "faulty" and resort to surgeries, medicines, or herbal cures? Likewise, why do you attempt to treat someone hard of hearing by saying they "cannot hear sounds healthily"? Let me tell you the reason. Because matter is real and not an illusion. It is certainly not a game of our receivers, and it has universal, immutable standards. Therefore, when you cannot perceive these standards in a healthy way, you understand that you are perceiving material reality in an unhealthy way and immediately run for treatment. If matter were a dream, this would not be necessary. The reality of matter is fixed and does not change from person to person. Provided, of course, there is no defect in your receivers. The verses I am about to give are not directly related to our topic. Because their primary meanings criticize those who belie the verses and prophets sent by Allah. They mention those who persist in their deviance despite the clear proofs brought to them. However, after accepting the clear primary meanings of the verses, we can also ponder upon other meanings the verses might point to, can't we? Of course, these secondary and tertiary meanings we attribute will go no further than being claims and assumptions. Therefore, please accept what I am about to say only as "mental gymnastics." I have no other purpose beyond this. —Had We sent down unto thee a Book on paper, and they had touched it with their hands, those who disbelieve would surely have said: "This is nothing but evident magic." (Surah Al-An'am, Verse 7) If we look at the signs of this verse beyond its clear meaning; could it also mean: Even though we have presented you with physical things that you can clearly perceive with your receivers, you still insist on accepting all these realities as an illusion and a dream? —"This is the Fire which you used to deny!" —"Is this magic then, or do you not see?" (Surah At-Tur, Verses 13 and 14) Again, if we perform mental gymnastics beyond the first clear meaning of this verse; could it contain an indirect warning meaning: You kept calling the material world a dream, an illusion; now taste the punishment of the intense fire, and let's see if matter is real or an illusion? Surah At-Tur, Verse 44: And if they were to see a fragment falling from the sky, they would say: "A heap of clouds." Surah Al-Qamar, Verse 2: And if they see a miracle, they turn away and say: "Passing magic." Could these verses, beyond their primary meanings, be a warning to those who view the material world as an illusion and attempt to deny its reality by saying things like "there are piled-up energy fluctuations at the root of matter"? —If you could but see when they are made to stand before their Lord! He will say: "Is not this the truth?" They will say: "Yes, by our Lord!" He will say: "Then taste the punishment because you used to disbelieve!" (Surah Al-An'am, Verse 30) Again, in this verse, the frustration experienced by the disbelievers as a result of their religious denial is undoubtedly described in the primary and literal sense. But again, if we perform mental gymnastics beyond the primary meaning of the verses, could those who accept the material world as an illusion despite all proofs be getting criticized, albeit indirectly? As I said, the reason I wrote all these verses is just to do a mental exercise. Besides, no one can come out and definitively say "this is like this" regarding the secondary and tertiary meanings of the verses. Those who do are in error. However, some verses directly give us the information that matter—created things—are real: AHKAF 3. We created not the heavens and the earth and all that is between them save with truth, and for an appointed term. But those who disbelieve turn away from that whereof they are warned. ANKEBUT 44. Allah created the heavens and the earth in truth. Verily in that is a Sign for those who believe. Allah states in His verses that He created as "real"—"Haqq" (Truth/Right). Also, in some of His verses, He swears by the beings He created. For example: TIN 1. By the fig and the olive, 2. By Mount Sinai, 3. And by this city of security, Our Lord does not swear upon a dream. They are realities, such that He swears by them. In short, the belief that "everything is a trick of our perceptions, in reality, matter consists of a dream," which the spiritualist doctrine tries to make people adopt, is not true. Again, as always, spiritualism is struggling to direct people to wrong beliefs and even denial. The way to realize this passes through saying "Quran alone" and turning to Islam. Peace and love. Emre Karaköse (Emre_1974tr)

The Number Pi 3.1415, Infinity, and Quran Verses The number Pi is generally identified with infinity and is represented as 3.1415. I thought, let me see what these numbers correspond to in Quran verses. I wondered if we would encounter expressions describing the land of eternity, paradise, and eternal life. Yes, that is indeed what happened: 3: 14-15 3:14 Beautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. These are the enjoyments of the worldly life, but with ALLAH is the best return (place of resort). 3:15 Say, "Shall I inform you of [something] better than that? For those who fear Allah will be gardens in the presence of their Lord beneath which rivers flow, wherein they abide eternally, and purified spouses and approval from ALLAH." And ALLAH is Seeing of [His] servants. Even fiery hurricanes/tornadoes are mentioned in the Quran We had shown in various forums that snow and hail are mentioned in the verses. Now, let us show that even a natural phenomenon known by very few is described in the Quran. Fiery tornadoes/whirlwinds are indeed formations that are very rare and unknown to many even today. And it is described in the verse as follows: 2:266 Would one of you like to have a garden of palm trees and grapevines underneath which rivers flow in which he has from every fruit? But he is afflicted with old age and has weak offspring, and it is hit by a whirlwind containing fire and is burned. Thus does Allah make clear to you His verses that you might give thought. And let us share 2 video examples showing this event: https://www.youtube.com/watch?v=DeLoz1P8coM https://www.youtube.com/watch?v=lsyvOYcWgcg And we also see an example of a sinkhole in Quran verses 28:81 We caused the earth to swallow him and his home. And there was for him no company to aid him other than ALLAH, nor was he of those who [could] defend themselves. 28:82 And those who had wished for his position the previous day began to say, "Oh, how ALLAH extends provision to whom He wills of His servants and restricts it! If not that ALLAH had conferred favor upon us, He would have caused it to swallow us. Oh, how the disbelievers do not succeed!" The moment a sinkhole swallows a house, similar to what is described in the verse, has been caught on camera today like this: https://www.youtube.com/watch?v=ax2tIjPvuO4 My 2 new notes regarding the Afterlife Universe In the verses, it is emphasized that those in Paradise, unlike those in Hell, will not taste death other than the first death. While those in Paradise live forever, those in Hell might be destroyed one day along with Hell itself. Saffat 55. He looked down and saw him in the midst of the Hellfire. 56. He said, "By ALLAH, you almost ruined me." 57. "If not for the favor of my Lord, I would have been of those brought in [to Hell]." 58-59. "Are we not to die except for our first death, and we will not be punished?" "They will not taste death therein except the first death. And He will have protected them from the punishment of Hellfire." (Surah Ad-Dukhan, Verse 56) Surah As-Saffat: 54. He says, "Will you look down?" 55. He looked down and saw him in the midst of the Hellfire. 56. He said, "By ALLAH, you almost ruined me." 57. "If not for the favor of my Lord, I would have been of those brought in [to Hell]." Surah Al-Mutaffifin 34 So today those who believed are laughing at the disbelievers, 35 On adorned couches, observing. From the verses, we see that those in Paradise can watch other realms with a capability similar to our 3D internet/television technology. Therefore, an acquaintance currently living in the Afterlife Universe/Paradise might be watching us/the world occasionally. Also, the following verse shows that the Prophet lives in Paradise/the Afterlife Universe and is aware of developments; Furkan 30: And the Messenger has said, "O my Lord, indeed my people have taken this Qur'an as [a thing] abandoned." Speaking of the Afterlife Universe, let me remind you: https://forum.free-minds.org/topic/24197/heavens-universes Virgin olive oil emits light with its fluorescent property Yes, olive oil is the food with the strongest fluorescent property and it emits light. Of course, the imaging of this light has only become possible recently with modern technology. The Quran, however, gave this information 1400 years ago: Nur 35. ALLAH is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp... The lamp is within a glass. The glass is as if it were a pearly [white] star. Lit from a blessed tree, an olive, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. ALLAH guides to His light whom He wills. And ALLAH presents examples for the people, and ALLAH is Knowing of all things. This Quran miracle also caught the attention of the British, and they prepared a nice video about the subject: https://www.youtube.com/watch?v=vqLmqZ-0qDo&fbclid=IwAR0pU1zZJW0xNx0utouCnstqx0C7vB7thNkc86YjXQjsxqgusW-ar1_VBv0 The living being on the female mosquito Small parasites have been discovered on female mosquitoes that suck blood from them: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3833289/figure/F1/?report=objectonly Perhaps this could be the living being described in Surah Baqarah Verse 26: "Indeed, Allah is not timid to present an example - that of a mosquito or what is above it (on top of it)." By the way, although the discovery was made in the 1920s, the relevant video could only be filmed very recently. As it is known, only female mosquitoes suck blood. And the fact that they experience the same fate and that this situation is drawn attention to in the verse confronts us with a new miracle (because mankind only recently discovered the described example), but at the same time, we are given various lessons with this event that took place... Greetings and best regards. Emre Karaköse (Emre_1974tr)

There is a question that has been troubling and fascinating me for some time. Suppose a person reaches the conclusion that there must be a Creator. The next questions arise almost automatically: What is this Creator? What does He look like? Does the idea of "looking like something" even apply to Him? Does He have a form? What is He made of? Where is He? How does He exist? These are completely natural human questions. But this is precisely where I think we reach a wall. We simply do not know. In fact, asking what God is "made of" may itself expose the limitation of the human mind. Everything we encounter is made of something, located somewhere, exists within time, changes from one state to another, and can somehow be compared with something else. So naturally we try to apply the same categories to God. But God is supposed to be the Creator of those categories in the first place. Matter is created. Energy is created. Space is created. Time is part of creation. Shape, dimension, movement and physical location belong to the reality in which we exist. So asking whether God is matter, energy, physical, non-physical, inside something or outside something may be like trying to describe something completely beyond our dimensional existence using vocabulary developed entirely inside that existence. The Quran gives us descriptions of God. He is Merciful, Knowing, Just, Forgiving, Powerful. The Quran speaks of God seeing, hearing, speaking, loving, being displeased, creating, judging and willing. These descriptions are meaningful; otherwise revelation would be meaningless. But how far can we take them? When I understand "mercy," my only experience of mercy comes from creatures. When I understand "anger," I know human anger. When I understand "knowledge," I know what it means for a human being to know something. When I hear "seeing" and "hearing," my mind immediately thinks of sensory experience. Yet the Quran simultaneously says: "There is nothing like Him." (42:11) That creates a very interesting tension. God communicates with us through concepts that our minds can understand, while at the same time telling us not to imagine that He is comparable to anything within our experience. Therefore I can know something about God without comprehending what God is. And I think those are two very different things. The same limitation appears when we discuss death, resurrection, the ruh, destiny, Paradise, Hell, divine intervention and the unseen. We know whatever God has chosen to tell us. But once we move beyond that information, how much are we discovering and how much are we imagining? Take the story of Moses and the mysterious servant in Surah al-Kahf. Moses sees a boat damaged. He sees a young person killed. He sees a wall repaired for people who had refused hospitality. According to everything available to Moses at that moment, these actions seem unreasonable or even wrong. Only afterward is another layer of reality revealed to him. That story has always struck me as much bigger than those three incidents. Moses was not unintelligent. He simply did not possess the information necessary to understand what he was seeing. If Moses could misunderstand events happening directly in front of him because part of reality was hidden from him, what does that say about us when we confidently explain why God allowed this event, punished that person, blessed another person, caused this tragedy, prevented that outcome, or intends something particular through events around us? We see a tiny section. God, according to the Quran, sees the whole. This is also why the subject of destiny becomes difficult for me. History appears to us one second at a time. Something happens, then something else happens, then another thing happens. We describe this as past, present and future because that is how consciousness experiences existence. But we have no basis for assuming that God's relationship with time resembles ours. The Quran sometimes speaks of God giving people respite, allowing events to proceed, telling people to wait, and describing a future Judgment as absolutely certain. We understand these statements through human language because there is no other language available to us. But what the reality behind that language looks like from God's perspective is something else entirely. And this brings me to something more practical. The greatest danger may not be that we fail to understand God's physical nature. The greater danger may be what happens when human beings begin behaving as though they possess God's viewpoint. We decide who God loves. We decide who God hates. We decide whose prayer God accepts. We decide who is condemned. We decide exactly why someone's suffering occurred. We decide that some disaster was God's punishment. We decide who is "guided" and who is beyond hope. We sometimes speak with extraordinary confidence about another person's standing before God. At that moment, without realizing it, we have crossed an enormous boundary. We are no longer merely believing in God. We are placing ourselves in the position of knowing what God knows. And we do not. We are extraordinarily small creatures inside an enormous reality. Our entire awareness depends upon a consciousness that we did not create. We appeared in this world without choosing to appear. We will leave it without being able to prevent ourselves from leaving. Even the mind with which we are trying to understand God was given to us by God. The Quran tells us that resurrection will happen, so as believers in the Quran we accept that. But what resurrection actually feels like, what consciousness is at that stage, what the reality of the next existence is, and how existence itself operates outside this present world we do not know except for what has been revealed. That, to me, is the real meaning and seriousness of believing in the ghayb. Not abandoning reason. Not believing something simply because it is mysterious. Rather, recognizing that reason itself operates within limits. There are things we can investigate. There are things we can infer. There are things revelation tells us. And then there is a boundary beyond which human confidence becomes speculation. Maybe the humility demanded by belief in God is much deeper than bowing, fasting, reciting or performing religious rituals. Those things can have enormous value. But a person can perform every ritual and still carry inside himself an exaggerated certainty about God, other people and the unseen. Perhaps real humility begins when a human being truly realizes: I am not God. I do not see what God sees. I do not know what God knows. I cannot judge existence from God's position. I know only what has reached me through revelation, observation and the limited consciousness I have been given. And outside that small circle lies an unimaginable amount that I simply do not know. So my question is not, "Can we know God?" Clearly the Quran teaches us something about God. My question is: Where does legitimate knowledge about God end, and where does the human imagination begin? And perhaps even more importantly: How often do we unknowingly cross that boundary and begin speaking, judging and acting as though we are standing where only God can stand? Another thing that keeps coming to my mind is the question of time and God's relationship with events. When we read the Quran in ordinary human language, God sometimes appears to be waiting, responding, becoming displeased, being pleased, giving people time, seeing what they will do, and then judging them according to what they did. There are also narratives such as the people of the town in Surah Ya-Sin, where messengers are rejected and a man comes running from the farthest part of the city urging his people to follow them. He dies and is told, "Enter Paradise," and wishes his people knew what his Lord had done for him. The whole event unfolds before us like a human story: warning, rejection, death, consequence. But this creates a philosophical difficulty for me. If God already knows the ghayb, including what every person will eventually choose, then what exactly does it mean when we say that human beings were created "to see" who will obey, who will reject, who will do good, or who will do evil? The word "see" or "know" becomes difficult here. A human being tests something because he does not know the result beforehand. But God cannot be learning the result. If God already knows the outcome completely, then creation cannot be an experiment through which God acquires information He previously lacked. Similarly, when the Quran speaks of waiting, watching, testing, deciding, becoming angry or being pleased, we naturally understand those expressions according to our own experience. A human being waits because the future has not arrived yet. A human reacts because something has just happened. A human becomes angry because an event has affected him. But does any of that describe the actual reality of God? Or is this simply the only kind of language through which a creature living inside time can understand something about a Being whose relationship with time may be completely different? Even the Quranic statement that God "knows the ghayb" raises this strange thought in my mind. We hear the expression and unconsciously imagine the ghayb as some hidden territory containing secret information, with God being the only One who has access to it. But surely that mental picture cannot be quite right either. The ghayb is hidden from us. It is not necessarily a mysterious external database which exists independently of God and which God happens to know better than everyone else. The very distinction between visible and unseen may be a distinction belonging to creatures like us. This is where language begins to fail me. We say God "knows the future." But the word future itself belongs to beings who experience time sequentially. Does God have a "future"? Does God wait for tomorrow? Does an event become known to God when it happens? Obviously, if God truly knows the ghayb, that cannot be what is meant. And then an even more unsettling thought appears. Our existence itself is completely dependent. God did not owe us consciousness. He did not owe us resurrection. He did not owe us Paradise. If God had created conscious creatures who lived for a short period and then permanently ceased to exist, what independent power could have demanded otherwise? Of course, this is not to say that resurrection might not happen. The Quran repeatedly promises resurrection, judgment and the Hereafter, and the Quran also says that God does not break His promise. My point is different. The fact that resurrection will happen is something we know because God has told us. It is not something that creation could impose upon God. There is no external authority above God requiring Him to create an Akhirah, a Judgment Day or a Paradise. That realization makes existence itself rather extraordinary. We appear. We become conscious. We experience love, fear, pain, pleasure, morality, choices and relationships. Then consciousness apparently disappears at death from our present perspective. Anyone who has been deeply asleep or under anesthesia knows how strange this is: hours can disappear completely from subjective awareness. There is no experienced passage of time. So even the concept of "waiting until resurrection" may only make sense from the viewpoint of those who remain alive. For the person who has lost consciousness, whether the interval is one second or ten thousand years may have no experienced duration at all. All of this makes me wonder whether reality is vastly stranger than the simplified picture we naturally construct while reading religious language. Sometimes we speak as though God created humanity and is now observing the experiment to discover what happens. But that cannot easily fit with the idea that God already knows the outcome. Sometimes we speak as though God is waiting for Judgment Day. But waiting implies experiencing time. Sometimes we speak as though God reacts to our actions. But reaction suggests receiving new information. So what is actually happening? I don't have an answer. Maybe words such as waiting, testing, knowing, anger, pleasure, before, after, future and even ghayb are perfectly meaningful at our level of existence, while the reality they point toward at God's level is something our minds cannot reconstruct. And this is ultimately what makes the subject so profound for me. The more deeply I think about God, the less comfortable I become with overly confident descriptions of how God's "mind" works. At some point I reach the boundary of the human imagination. I believe there is a Creator. I believe what He has revealed. But what this Creator actually is, how His existence relates to time, how knowledge operates without learning, how action operates without reacting to new information, and what reality looks like outside the categories of creation—I genuinely do not know. I just thought I would share this because these questions sometimes come into my mind when reading the Qur'an at a more philosophical level. I would be interested to know how others understand this.

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