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00:00The Babylon War, the darkest period of Bani Israel, Jerusalem was destroyed, the Taurat was lost, and a nation was
00:08taken into captivity in chains.
00:11Among those captives, there was a child, his name Uzair, known in history as Ezra Aleyhis Salaam.
00:20He stayed there for nearly 50 years, then he returned to Jerusalem, but what was waiting for him was not
00:27an ordinary life.
00:29One day, while sitting under a tree, his eyes closed, and at that moment the angel of death took his
00:35soul.
00:36But the story was only beginning. After exactly 100 years, he was brought back to life.
00:43Next to him was only a donkey that had turned into bones, but his food was still fresh.
00:49It was as if time had stopped, and he did not just return.
00:53He returned with a much greater miracle, one that would leave Bani Israel in amazement.
00:59This is a forgotten story, hidden deep in history.
01:03Now, watch the secret life of Uzair Aleyhis Salaam.
01:08You are on Religious Story TV. We continue the series of prophet stories.
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01:27If you are ready, let's begin.
01:30In the West, serious criticisms have been made throughout history about this verse in the Qur'an.
01:37Jews said, Uzair is the son of Allah.
01:41When we look today, Jews have a monotheistic belief.
01:46They do not associate partners with Allah.
01:48They never turn a human, especially Uzair, known historically as Ezra, into a god like Christians did with Issa.
01:57So then, why does the Qur'an say this?
02:01Some Western Orientalists, some atheists, and people who oppose the Qur'an, take this verse and say,
02:08Look, the Qur'an makes a mistake here, because Jews never said Uzair is the son of Allah.
02:15So this information is wrong.
02:17This must be something the Prophet heard incorrectly.
02:22This claim may seem strong at first, but it is actually a very simple manipulation, as will now be understood.
02:29First, let us look at the full meaning of the verse.
02:32They said Uzair is the son of Allah.
02:35And the Christians said, the Messiah is the son of Allah.
02:39This is a statement from their mouths.
02:41They imitate the words of those who disbelieved before.
02:45May Allah destroy them.
02:46How are they turned away from the truth?
02:50Surah At-Tawbah, 30.
02:51While explaining this statement, the Qur'an uses a very interesting expression.
02:57This is what they say with their mouths.
03:00This expression is strongly emphasized in classical tafsir, because it shows that this statement is not a deep, well-established
03:08belief system.
03:09It is not a creed settled in the heart.
03:12Rather, it is something spoken from the mouth, and according to some tafsir, even said without firmness.
03:20Another important point mentioned in tafsir is the Arabic phrase, waqalat al-Yahud.
03:27The word al-Yahud here does not refer to all Jews, but to a specific group.
03:33Great scholars of Islam, such as Ibn Kathir and Fakir al-Razi, clearly state that this verse does not include
03:41all Jews.
03:42Even today, in apocryphal texts, especially in the work known as For Ezra, we see that Ezra is given a
03:49very different position.
03:50In these texts, it is described that Ezra had special access to divine knowledge, rewrote lost sacred texts, and had
04:00a level of knowledge that an ordinary human could not reach.
04:04These descriptions show that Ezra was not presented as an ordinary scholar or prophet, but as a figure raised to
04:12a superhuman level.
04:14So how did this become possible?
04:16How can a human become the subject of a statement like the Son of Allah?
04:22This is where the most critical point begins.
04:25The Jews faced great zulm, and they lost their holy books in historical events that we will explain shortly.
04:33The rabbis were left with only fragments of texts they could remember, and they were in deep sadness.
04:39But imagine this.
04:41One day, a man comes.
04:43He has all the texts.
04:45He knows by heart verses enough to fill many books, and more than that, he explains them very clearly.
04:52At that moment, with the return of a lost treasure, the Jews feel great excitement and joy, and this turns
04:59into extreme love for Ezra.
05:02This has happened many times in human history.
05:05When a person is loved too much, over time, they are seen as extraordinary.
05:11Then a divine meaning is given to them.
05:13This chain has repeated many times in history.
05:17Otherwise, would so many different pagan beliefs exist in the past and even today across the world?
05:23The Quran explains the same pattern when speaking about the mistake of Christians regarding Isa.
05:30First, there was love.
05:33Then that love crossed the limit, and Tawheed was harmed.
05:37The same thing happened with Uzair.
05:40But here there is a very subtle difference.
05:43The Quran does not say that they openly worshipped him.
05:47It says,
05:51So this is not a structured religion of worship, but it is a very dangerous statement.
05:56It is crossing a boundary.
05:58An argument that became common, especially in western circles from the 19th century, says,
06:08So this is a mistake in the Quran, or the prophet received this information incorrectly.
06:14This claim also collapses with this text.
06:18Also, in the continuation of this verse in the Quran,
06:22another statement appears that supports the idea,
06:25taking their scholars and monks as lords.
06:28In a well-known narration among the companions,
06:32it is reported that Adi ibn Hatim came to Rasulullah sallallahu alayhi wa sallam
06:38and asked about this verse.
06:40He said,
06:40We were not worshipping them.
06:43Then Rasulullah sallallahu alayhi wa sallam asked him,
06:47Did you not consider what they made halal as halal,
06:50and what they made haram as haram?
06:54When Adi said yes, the prophet sallallahu alayhi wa sallam said,
06:59That was taking them as lords.
07:01Let us not skip this point.
07:03In the past, Christians also prayed at specific times during the day, just like Muslims.
07:10The earliest record about daily prayer in early Christianity
07:13shows a practice of praying three times a day.
07:17In a text called the Didasha, written at the end of the first century,
07:21it says that the Lord s prayer should be read three times daily.
07:25This tradition was inspired by the phrase,
07:28Evening, morning, and noon, in the Psalms, 55.17,
07:33and also from Daniel praying three times a day, Daniel 6.10.
07:38Early Christians began praying at around nine in the morning,
07:42twelve at noon, and three in the afternoon.
07:45Later, as our prophet said, churches and priests became involved,
07:49and they increased these three obligations to seven fixed daily prayers.
07:55Around the year 215 A.D.,
07:59Hippolytus, in his work Apostolic Tradition,
08:03instructed Christians to pray at these times.
08:06At waking, at the lighting of the evening lamp,
08:09before sleep at midnight,
08:11and also at the third, sixth, and ninth hours.
08:15These last three were connected to the crucifixion of Esa.
08:19In the early sixth century, in the rule of Benedict,
08:23this system was changed to eight prayer times.
08:26These times became the foundation of monastic life.
08:30In the Middle Ages,
08:31priests believed that ordinary people could not keep up with these fixed prayers,
08:36so the Church reduced the obligation to zero,
08:40saying that priests and monks would perform these prayers on behalf of the people,
08:44and that this duty was no longer required from them.
08:48As mentioned in Hadith,
08:50first they created new forbidden rules,
08:53and declared it sinful not to pray at certain times.
08:57Then, when they saw that things were not working,
09:00and thinking that times had changed,
09:02they removed these prayer times completely from being obligatory.
09:06In other words,
09:07they made decisions in place of rub.
09:10This is exactly what the Quran shows.
09:13Destroying Tauhid is not only by worshipping idols,
09:17but also by raising religious authority above human level.
09:21And this reality is still true today.
09:24Especially in the Catholic understanding,
09:26the fact that sins and prohibitions have changed
09:29many times over the centuries is a clear example of this.
09:34Let us return to the story.
09:37To understand the person at the center of this event,
09:40Uzair alayhis salaam,
09:42we go to a destroyed city,
09:44the ruins of Jerusalem.
09:46To that moment where blood was flowing,
09:49people were exiled,
09:50and the direction of history changed.
09:53There, everything will begin.
09:55The time when Uzair alayhis salaam came into this world
09:59was one of the darkest periods in the history of Bani Israel.
10:03Historical sources and Islamic narrations
10:06describe both the greatness and the disaster of this time.
10:10In the early 6th century BCE,
10:13the ruler of the Babylonian Empire,
10:15Nebuchadnezzar,
10:16known in Islamic sources as Bukhtun Nasa,
10:19invaded the regions of Sham and Jordan,
10:23and then reached the gates of the holy city, Jerusalem.
10:27In Islamic narrations,
10:29the arrival of Nebuchadnezzar
10:30is described almost like a tool of punishment from Allah.
10:35Bani Israel had repeatedly ignored
10:37the warnings of their prophets.
10:39They left the commands of Allah
10:40and fell into idol worship and moral corruption.
10:44The scholars who knew the Taurat
10:45had either died
10:47or lost their respect among the people.
10:50Spiritual collapse had spread
10:52through all levels of society.
10:54Allah sent many prophets to warn them
10:57and turn them back,
10:58but these warnings were mostly ignored.
11:00Then, by divine decree,
11:03Nebuchadnezzar was sent to these lands as a punishment.
11:06The fall of Jerusalem
11:07was not just an ordinary military defeat.
11:10The city was not only made of stone and mud.
11:14It carried the breath of prophets,
11:16the trace of revelation,
11:17and the weight of a sacred history.
11:20Masjid al-Aqsa was burned and destroyed.
11:24The great temple built by Sulaiman,
11:26was set on fire.
11:29The streets were filled with blood.
11:31Children, young people, and the elderly.
11:33There was a massacre with no distinction between civilians.
11:37Most of those who survived
11:39were chained and taken to Babylon.
11:41The social order that Bani Israel had built
11:44collapsed in a moment.
11:46The deepest wound of this destruction
11:48was the loss of the Taurat.
11:51Nebuchadnezzar and his army
11:52destroyed the copies of the Taurat
11:54that Bani Israel had.
11:56According to some narrations,
11:58as the scholars were killed,
12:00the living memory of the Taurat
12:02also disappeared one by one.
12:04It is also reported that Allah
12:06removed the knowledge of the Taurat
12:08from their hearts
12:09because of their rebellion.
12:11In the end,
12:12both the written copies of the Taurat
12:14and the Tabut,
12:15the ark that contained sacred items,
12:18were lost.
12:20Uzair alayhi salam
12:21was a person who was born into this chaos
12:24or lived during this time of disaster.
12:28According to Islamic sources,
12:30he was from the lineage
12:31of Harun alayhi salam.
12:34From a young age,
12:35he showed strong ability
12:36and deep connection
12:37to the knowledge of the Taurat.
12:39He was one of the few people
12:41who knew the Taurat by heart.
12:44During the Babylonian invasion,
12:46he was very young.
12:47Some narrations say that he survived
12:50because he was still a small child.
12:52Other narrations say
12:54that he was among those
12:55taken as captives to Babylon
12:56and after a long period of captivity,
12:59he returned to his homeland
13:01at around the age of 50.
13:03Fifty years of captivity
13:05means the imprisonment
13:07of a whole generation.
13:09While Uzair alayhi salam
13:11was in Babylon,
13:12he closely witnessed
13:13how Bani Israel
13:14slowly weakened day by day
13:17and how the culture
13:18and idol worship of Babylon
13:19swallowed them.
13:21He knew that the only way
13:22for a new hope to rise again
13:24was through the Taurat.
13:27Because the Taurat
13:28was not just a book,
13:29it was the identity
13:31of Bani Israel,
13:32their covenant
13:33and their guide for existence.
13:36Among those taken into exile
13:38was also Daniel alayhi salam.
13:41In Islamic narrations,
13:43he is described
13:44as a great scholar
13:45and a beloved servant of Allah.
13:47The presence of these two figures
13:49in Babylon
13:50became a symbol
13:51of spiritual resistance
13:53even during captivity.
13:55It is known
13:56that Daniel alayhi salam
13:58is buried in Tarsus.
14:00When Uzair alayhi salam
14:02returned to Jerusalem,
14:04he could not recognize the city.
14:06The streets he had left years ago
14:08had turned into ruins.
14:10The neighborhoods
14:11where he once played
14:12as a child
14:12were now nothing
14:13but broken walls
14:15and scattered bones.
14:16There was no greenery left.
14:18The gardens had dried
14:19and disappeared.
14:21The large courtyard
14:22where scholars
14:23of the Taurat once taught
14:25was completely empty.
14:26This scene
14:27did not only show
14:28an external disaster,
14:30but a much deeper
14:31spiritual collapse.
14:33For those who wanted to see,
14:35every stone in front of him
14:37was like a clear example
14:38of how the punishment
14:39of Allah upon a people
14:41can happen.
14:42Yet,
14:43while looking at this destruction,
14:46Uzair alayhi salam
14:47was still someone
14:48who carried hope inside him.
14:51In the middle of a ruined city,
14:54he was not only someone
14:55who cried over the past,
14:56but someone who thought
14:58about the future.
14:59He was asking,
15:01how will Allah bring this city
15:03back to life?
15:04And this question
15:06would trigger
15:06one of the greatest miracles
15:08in history.
15:09If you do not understand
15:11a person,
15:12you cannot understand
15:13the biggest mistake
15:14made about them.
15:16And Uzair alayhi salam
15:17is exactly such a person
15:19because what is told about him
15:21is not only history.
15:23Through him,
15:24a matter of belief
15:25is being discussed.
15:26A boundary is being drawn.
15:28A warning is being given.
15:30But first,
15:31let us begin
15:32with this question.
15:33Who was Uzair alayhi salam?
15:37In the Quran,
15:38his name is mentioned
15:39only once,
15:40in Surah At-Tawbah,
15:41verse 30.
15:42But interestingly,
15:44the Quran
15:45does not explain
15:46his life in detail.
15:48It does not speak
15:49about his birth,
15:50his struggle,
15:51or clearly say
15:52that he is a prophet.
15:53Because of this,
15:55an important disagreement
15:56appeared among
15:57Islamic scholars.
15:58Was Uzair alayhi salam
16:01a prophet,
16:01or was he a righteous
16:03servant of Allah
16:03and a great scholar.
16:05This is actually
16:06a very old discussion.
16:08In classical tafsir,
16:09this issue is explained
16:10in detail.
16:12Most scholars say
16:13that he was a great scholar
16:14and a righteous servant.
16:16But there are also
16:17many scholars
16:18who believe
16:19that he was a prophet.
16:20In the sources,
16:21this statement
16:22is especially important.
16:24It is not known
16:25with certainty
16:26whether Uzair
16:27was a prophet.
16:28So then,
16:29why is he so important?
16:31because Uzair alayhi salam
16:33stands at a very critical point
16:35in the history
16:36of Bani Israel.
16:37This man,
16:38who comes from
16:39the lineage of Harun alayhi salam,
16:41was born in Jerusalem.
16:43From a young age,
16:44he learned the Taurat
16:45and became one of the rare people
16:47who knew it by heart.
16:49During the Babylonian exile,
16:51he survived either
16:52among the captives
16:53or by being protected
16:55in a special way.
16:57After the exile,
16:58he returned to Jerusalem
17:00and dedicated his life
17:01to restoring the Taurat.
17:03His father's name
17:04is reported as Shurai.
17:07According to many
17:08Islamic scholars,
17:09Uzair is the same person
17:11known as Ezra
17:12in Jewish history.
17:14This view
17:15is widely accepted
17:16in Tafsir
17:17and Ezra
17:18is not an ordinary figure
17:20in Jewish history.
17:21After the exile,
17:22in the rebuilding
17:23of Jewish identity
17:25and the restoration
17:26of the Taurat,
17:27he is one of
17:28the most important figures.
17:30So he is a central figure
17:32in the rebirth of a nation.
17:34But here is something
17:35very interesting.
17:36Jews do not accept him
17:38as a prophet,
17:39but they give him
17:40a role even greater
17:41than many prophets.
17:43This is a very dangerous line.
17:45In Islam,
17:46the highest level
17:47a human can reach
17:48is prophethood.
17:49But if a society
17:50does not accept
17:51a person as a prophet,
17:52yet gives him
17:53a meaning greater
17:54than a prophet,
17:55then there is a problem.
17:57And this is exactly
17:58what happened
17:59with Uzair,
18:00aleyhis salaam.
18:01The sources
18:02clearly describe him.
18:04He is from the lineage
18:05of Harun,
18:06aleyhis salaam.
18:08He is a man of knowledge.
18:09From a young age,
18:10he learned the Taurat.
18:12He is among the few
18:13who knew it by heart.
18:15So he is not just a scholar.
18:17He is living knowledge.
18:18But what makes him different
18:20is not only this.
18:21What makes him different
18:23is his time.
18:24He lived during
18:25one of the darkest periods
18:26of Bani Israel.
18:28A time when the Taurat
18:30was lost,
18:30when people did not know
18:32what to believe,
18:32and when society
18:34was collapsing.
18:35And here is the critical point.
18:37When a society
18:38loses everything,
18:39it looks for a savior.
18:41And if that society
18:43finds a solution
18:44in a person,
18:45it begins to raise him
18:46higher and higher.
18:48Uzair, aleyhis salaam,
18:50appeared in exactly
18:51such a time.
18:52But in his life,
18:54something would happen,
18:55something so powerful
18:56that it would draw
18:57the attention
18:58of all humanity.
18:59A miracle.
19:01But not an ordinary miracle,
19:03a miracle that breaks time,
19:05a miracle that goes
19:06beyond death.
19:07A man will die,
19:09and after 100 years,
19:12he will be brought
19:13back to life.
19:14And this event
19:15will take him
19:16beyond being
19:16just a scholar.
19:17It will turn him
19:19into a legend.
19:19And at that point,
19:21people will begin
19:22to say,
19:23this cannot be
19:24a normal human.
19:25But before that day,
19:27there is a scene,
19:28a destroyed city,
19:30silent streets,
19:31scattered bones,
19:33and one man.
19:34That man
19:35is Uzair, aleyhis salaam.
19:38And in that moment,
19:39one of the most critical
19:41questions in history
19:42will be asked.
19:43How will Allah
19:44bring this place
19:45back to life?
19:46And Allah will answer
19:47that question
19:48not with words,
19:49but with a miracle.
19:51Surah Al-Baqarah,
19:52verse 259,
19:54contains one of the most
19:55striking miracle narratives
19:57in the Quran.
19:58In fact,
19:59this verse is considered
20:01one of the strongest
20:01proofs of belief
20:02in resurrection.
20:04Its meaning
20:05is as follows.
20:06All like the one
20:08who passed by a town
20:09which had fallen
20:10into ruins.
20:11He said,
20:12how will Allah
20:13bring this back to life
20:14after its death?
20:16So Allah caused him
20:17to die for 100 years,
20:19then brought him
20:20back to life.
20:21He said,
20:22how long did you remain?
20:24He said,
20:25a day or part of a day.
20:27He said,
20:28no, you remained 100 years.
20:30Look at your food
20:31and your drink.
20:32They have not changed.
20:33And look at your donkey,
20:35and we will make you
20:36a sign for the people.
20:37And look at the bones,
20:39how we bring them together,
20:41then we cover them
20:42with flesh.
20:42When it became clear to him,
20:45he said,
20:45I know that Allah
20:47has power over all things.
20:49Al-Baqarah 259.
20:52Although no name
20:53is mentioned in this verse,
20:55the majority of early
20:57and later scholars believe
20:58that it refers to
20:59Uzair alayhis salam.
21:02Some scholars said
21:03it could refer
21:04to the Prophet Irmiyyah,
21:05but this is a minority opinion.
21:08Most narrations show
21:10that the details match
21:12Uzair alayhis salam.
21:13The event begins like this.
21:15After a long period of captivity,
21:18Uzair alayhis salam
21:19returns to Jerusalem.
21:21He is traveling on a donkey,
21:23and he has figs and grapes
21:25with him as food.
21:26When he approaches
21:27the destroyed city,
21:28tired and hungry,
21:29he sits under a tree
21:31in the ruins.
21:32After eating and drinking a little,
21:34he looks around
21:35and sees a terrifying scene.
21:37Collapsed walls,
21:38broken roofs,
21:39bones mixed with the earth,
21:41and a deep silence.
21:42At that moment,
21:43a thought comes to his mind.
21:45This is not doubt,
21:46but deep reflection.
21:48In the Quran,
21:49Ibrahim alayhis salam
21:50also asked to see
21:51how the dead
21:52are brought back to life.
21:53And Allah showed him
21:55Al-Baqarah 260.
21:57In a similar way,
21:59Uzair alayhis salam thinks,
22:01how will Allah bring this city
22:02back to life after its death?
22:04Some narrations say
22:06he said this out loud,
22:07while others say
22:08he only thought it in his heart.
22:09In both cases,
22:10this was not disbelief,
22:12but a deep wonder
22:13and reflection.
22:14And Allah answered
22:16this reflection
22:16with a miracle
22:17that lasted 100 years.
22:20While Uzair alayhis salam
22:22was under that tree,
22:23Allah took his soul.
22:25His donkey remained beside him.
22:27The figs and grapes
22:28in his basket did not spoil.
22:30They stayed fresh.
22:31It was as if that place
22:33was taken out of time.
22:34Years passed.
22:36Decades passed.
22:37Jerusalem was rebuilt.
22:39Nebuchadnezzar died.
22:40The Bani Israel,
22:42who had been taken as captives,
22:44slowly began to be freed.
22:46New generations were born.
22:48Those who knew Uzair alayhis salam
22:50passed away one by one.
22:53For 100 years,
22:55this man remained under that tree,
22:57protected outside of time.
22:59After exactly 100 years,
23:02Allah brought him back to life.
23:04When he opened his eyes,
23:05everything seemed the same.
23:07The figs were still fresh.
23:08The grapes were still unchanged.
23:10But his donkey had become
23:12only white bones.
23:13Its flesh had decayed,
23:15and its skin had disappeared.
23:17In front of him was a scene
23:19where life and death
23:20existed at the same time.
23:21This was a clear and deliberate sign
23:24from Allah.
23:26Allah asked him,
23:28How long did you remain?
23:30Uzair alayhis salam answered in surprise,
23:33A day or part of a day,
23:35because he had fallen asleep in the morning
23:37and the sun had not yet set.
23:39But in reality,
23:41100 years had passed.
23:43Then Allah showed him the truth
23:44step by step.
23:46First,
23:47look at your food,
23:48unchanged.
23:49Then look at your donkey,
23:50only bones.
23:52Then those bones came together
23:53before his eyes.
23:55Flesh covered them.
23:56Skin formed.
23:58And the donkey stood up again.
24:00This miracle carries a meaning
24:01far greater than just bringing
24:03one person back to life.
24:05Allah says in the verse,
24:06We will make you a sign
24:08for the people.
24:09This means that this event
24:10is a proof for all humanity
24:12until the day of judgment.
24:14Resurrection is possible.
24:16The power of Allah
24:17goes beyond time and space.
24:19What the human mind
24:21cannot fully understand,
24:22Allah can bring into reality.
24:24After seeing this miracle,
24:27Uzair alayhis salam said
24:28with full certainty in his heart,
24:31I know that Allah
24:32has power over all things.
24:34This was not just
24:35a statement of belief.
24:37It was the expression
24:38of something he had
24:39personally witnessed.
24:41The story of Uzair alayhis salam
24:44was not alone in history.
24:46Centuries later,
24:47in a different land
24:48and under a different oppression,
24:50Allah showed the same miracle
24:52once again.
24:53This time, not one man,
24:54but a group of young people.
24:56Not under a tree,
24:57but inside a dark cave.
24:59And not 100 years,
25:01but 300 years.
25:03During the time of the Roman
25:04idol-worshipping king,
25:06Decius,
25:07these young people
25:08were living in the city of Ephesus.
25:09They were facing death
25:11for only one reason.
25:12They believed that Allah is one.
25:14Everyone around them
25:16was worshipping idols.
25:17The king ordered it,
25:18and those who refused
25:19were punished with death.
25:21These young people escaped.
25:23They took refuge in a cave
25:24outside the city,
25:26and Allah caused them
25:27to sleep there
25:28for 309 years.
25:30In the Quran,
25:31in Surah al-Kaf,
25:32this story is told,
25:34including their conversation
25:36when they woke up.
25:37They asked each other,
25:38How long did you stay?
25:41The answer was familiar,
25:42almost the same
25:43as the answer of Uzer alayhis salaam.
25:46A day,
25:47or part of a day.
25:50Al-Kaf, 19.
25:53But outside,
25:54three centuries had passed.
25:56The city they knew had changed.
25:58The names they knew were gone.
26:00The king who oppressed them
26:02had long returned to dust.
26:04But the most important point is this.
26:06This awakening was not random.
26:09Allah did not show
26:10these two miracles,
26:11the 100-year sleep
26:13of Uzer alayhis salaam
26:15and the 300-year sleep
26:17of the people of the cave,
26:18without purpose.
26:19In both cases,
26:21the people of that time
26:22were suffering
26:23from the same problem.
26:24Their belief in resurrection
26:26had weakened.
26:27Life after death
26:28was no longer a strong belief.
26:30It had fallen under doubt and denial.
26:33People could not believe
26:34without seeing.
26:36And Allah showed them.
26:38Just as the bones of the donkey
26:41of Uzer alayhis salaam
26:42were brought back together
26:44and covered with flesh
26:45before his eyes,
26:47the people of the cave
26:48came out of the cave
26:50after three centuries
26:51with young and living bodies.
26:54Different places,
26:56different times,
26:57but one message.
26:59Death is not the end.
27:03Allah brings back to life
27:04whoever he wills,
27:06whenever he wills.
27:08Uzer alayhis salaam
27:09returned from a death
27:11of 100 years.
27:13He was no longer just a witness,
27:15but a living miracle himself.
27:16He had personally seen
27:18the revival of his donkey
27:19and the preservation of his food.
27:22But the real test
27:23was only beginning.
27:24He would go into a city
27:26he no longer recognized,
27:27among people he did not know.
27:30Everything he had left behind
27:31a hundred years ago
27:32had changed.
27:33The houses were new,
27:35the roads were different,
27:36and the faces were unfamiliar.
27:39Islamic narrations
27:40describe his entry into Jerusalem
27:43in a dramatic way.
27:45He searched for his old neighborhood
27:47and tried to find the place
27:48where his house once stood.
27:50Finally,
27:51he reached a house
27:52where a very old woman
27:54was sitting at the door.
27:55She was blind and physically weak.
27:58This woman had once been
27:59his servant a hundred years ago.
28:02Uzer alayhis salaam asked her,
28:04Is this the house of Uzer?
28:07The old woman began to cry.
28:09She said,
28:10Yes, but Uzer is gone.
28:12It has been more than
28:13one hundred years
28:14and there has been
28:15no news of him.
28:17I was his servant.
28:19Uzer alayhis salaam
28:20told her who he was.
28:22The woman felt something
28:23in her heart
28:24when she heard his voice,
28:25but she wanted to be sure.
28:27She said,
28:28Allah used to accept
28:29the dua of Uzer.
28:31If you are really him,
28:33then make dua
28:34so that my eyes can see
28:36and my body becomes healthy.
28:38Uzer alayhis salaam
28:39made dua.
28:40He placed his hands
28:41on her eyes
28:42and said,
28:43Stand up
28:44by the permission of Allah.
28:46The miracle happened.
28:48The woman could see
28:49and she could walk.
28:51This moment of recognition
28:52became one of the most
28:53emotional scenes
28:55in the narrations.
28:56The old woman,
28:57full of excitement,
28:59took him to the gathering
29:00of Bani Israel.
29:02There,
29:02his son,
29:03now 118 years old,
29:06was leading a meeting.
29:07His grandchildren
29:08were also there.
29:10No one recognized him.
29:11Could this really
29:12be their father?
29:14Finally,
29:15his son said,
29:16My father had a black mark
29:18between his shoulders.
29:19Show it to us.
29:21Uzer alayhis salaam
29:22showed it.
29:23At that moment,
29:24both his own family
29:26and the people
29:26gathered there
29:27witnessed
29:27something never seen before.
29:30The father looked younger
29:31than his own son,
29:32but this meeting
29:34was not only
29:35a personal reunion.
29:36It was a collective awakening.
29:38After returning
29:40from the Babylonian exile,
29:42Bani Israel
29:42were facing
29:43a deep identity crisis.
29:45There was no one
29:46left among them
29:47who knew the Tarat.
29:48Either they had been killed
29:50or the knowledge
29:51had disappeared.
29:53The divine book,
29:55which was the soul
29:56of their community
29:57and what made them
29:58different from other people,
30:00was gone.
30:03Nebuchadnezzar
30:03had not only
30:04destroyed buildings,
30:05but also identity,
30:07and Uzer alayhis salaam
30:09came to fill this gap.
30:12There are two main
30:13narrations about the Taurat.
30:15According to the first narration,
30:17Allah placed the Taurat
30:19back into the heart
30:20of Uzer alayhis salaam.
30:22He wrote it down
30:23from memory
30:24and taught it to the people.
30:25After his death,
30:27some old copies
30:28of the Taurat
30:29were found buried
30:30in the ground.
30:31When Bani Israel
30:32compared those copies
30:33with what Uzer
30:34had written from memory,
30:36they found
30:36not a single difference.
30:39According to the second narration,
30:41Uzer alayhis salaam
30:43had memorized the Taurat
30:45in his childhood.
30:46During the exile,
30:48while everyone else forgot,
30:49he kept it alive
30:50in his memory.
30:52When he returned,
30:53he taught it to the people.
30:55The common point
30:56in both narrations
30:57is this.
30:58The Taurat
31:00was brought back
31:00to life through him.
31:02This extraordinary event
31:04had a powerful effect
31:05on Bani Israel.
31:07How could a person
31:08be like this?
31:09He had died
31:10100 years ago,
31:12returned,
31:13and was reciting
31:14the entire Taurat
31:15from memory.
31:16It did not feel
31:17like a normal human action.
31:19It felt like
31:20a direct intervention
31:21from Allah.
31:21And at this point,
31:23the feelings of admiration
31:25and gratitude
31:25in society
31:26began to move
31:27in a dangerous direction.
31:30Human psychology
31:31tries to understand
31:32what it cannot explain.
31:33The question,
31:34how is this possible,
31:36first turns into amazement
31:38at divine power.
31:40But sometimes,
31:41it shifts toward
31:42raising the person
31:44through whom
31:44that power appears.
31:46Uzair alayhis salaam
31:48was the one
31:49who brought
31:49the Taurat back.
31:51And for some people,
31:52this was not something
31:53an ordinary servant
31:54could do.
31:54So they said,
31:56this must be
31:57because he is
31:58the son of Allah.
32:00This sentence
32:01became the beginning
32:02of a historical deviation
32:03and the violation
32:05mentioned in
32:05Surah At-Tawbah,
32:06verse 30.
32:07The role of Uzair
32:09alayhis salaam
32:10in restoring the Taurat
32:12has been compared
32:13to the role of those
32:14who memorize the Quran.
32:16Some scholars
32:17give this example.
32:18If all written copies
32:20of the Quran
32:20disappeared today,
32:22those who have memorized it
32:24would rewrite it again.
32:26Uzair alayhis salaam
32:28played exactly this role
32:29for Bani Israel.
32:31And this also explains
32:32why he was raised
32:33to such a high level
32:34by some people.
32:36The most important
32:38apocryphal source
32:39is the Book of Four Ezra.
32:41This text is not accepted
32:43as canonical
32:43in Jewish tradition,
32:45but it has been read
32:47in some circles.
32:48In this book,
32:49Ezra is given
32:50extraordinary roles
32:51and abilities.
32:52He is described
32:53as someone specially chosen
32:55by Allah,
32:56given access
32:57to hidden knowledge
32:58and raised to a level
33:00that even many prophets
33:01did not reach.
33:03Among medieval
33:04Islamic scholars,
33:05one of the most active
33:06researchers on this issue
33:08was Ibn Hazm.
33:09He states that the Sadducees
33:11living around Yemen
33:12believed that Ezra
33:14was the son of Allah,
33:16Al-Fasil 99.
33:18The Sadducees
33:19were a sect within Judaism
33:21that appeared especially
33:22in the Hellenistic period.
33:24Even though they were
33:25outside mainstream Judaism,
33:28they had a strong theological system
33:30within their own group.
33:32The status they gave to Ezra
33:34matches the deviation
33:35described in the Quran.
33:36As for the Karaitis,
33:39the Jewish origin scholar
33:41Iskandarani reports
33:42that Karaiti Jews
33:44in the Hijaz region
33:45held this belief,
33:47Lazarus Yaffe,
33:48page 53.
33:49The Karaitis
33:51are a Jewish sect
33:52that rejects the authority
33:54of the Talmud
33:54and follows only the Tanakh.
33:57This group became stronger
33:59between the 8th and 10th centuries,
34:01but its roots go further back.
34:03The report shows
34:05that Karaiti groups
34:06in the Hijaz
34:07may have existed
34:08during the time
34:09of the Prophet
34:10sallallahu alayhi wa sallam
34:12and held this belief.
34:14All these historical data
34:16point to one conclusion.
34:18The belief that
34:19Uzair is the son of Allah
34:21appeared in some Jewish groups
34:23over time,
34:24especially among smaller communities
34:26in regions like the Hijaz,
34:28Yemen and Palestine.
34:29It is true
34:30that not all Jews
34:32held this belief,
34:33but the claim
34:34that no group ever said this
34:36does not match
34:37historical evidence.
34:39The claim that the Quran
34:40made a mistake
34:42is one of the most common arguments
34:44used in criticism of Islam,
34:46especially among Western Orientalists
34:49and in the modern Internet age.
34:51The Uzair issue
34:52is one of the most used examples
34:54of this claim.
34:55The argument is simple
34:57and seems strong.
34:58Today,
34:59no Jew says that Uzair
35:01is the son of Allah,
35:03so the information
35:04in the Quran
35:05must be wrong.
35:06Muhammad must have taken this
35:07from a false source
35:09or made it up.
35:10This claim may look logical
35:12at first,
35:13but it contains
35:14five major errors.
35:15The first error
35:16is a backward thinking mistake.
35:19It assumes that
35:20if a belief
35:20does not exist today,
35:22then it never existed
35:23in the past.
35:24This is a historical fallacy.
35:27Beliefs are born,
35:28they live,
35:29and they disappear.
35:31In Jewish history,
35:32many sects and belief systems
35:33appeared and later vanished.
35:35The Sadducees do not exist today.
35:38The Essenes do not exist today.
35:40The Karaites have mostly disappeared.
35:43The beliefs of these groups
35:44may not exist in mainstream Judaism today,
35:47but this does not mean
35:49they never existed.
35:51The second error
35:51is not understanding
35:53the language of the Quran.
35:54When the Quran says,
35:56Al-Yahud,
35:57it does not mean all Jews.
35:59As explained before,
36:01this expression refers
36:02to a specific group,
36:03those Jews,
36:05who said this
36:05during the time and place
36:07of the Prophet
36:07sallallahu alayhi wa sallam.
36:09Those who miss this detail
36:11start from a wrong assumption
36:13and reach a wrong conclusion.
36:15The third error
36:16is the lack of academic honesty.
36:18This criticism ignores sources
36:21such as Ibn Hazm,
36:22al-Makdisi,
36:23and Iskandarani.
36:25It is based on selective reading.
36:28Historical evidence
36:29that shows the existence
36:30of such groups is ignored,
36:32and then the claim
36:33no one ever said this
36:35is presented.
36:37This is not an objective argument.
36:40The fourth error
36:41is not understanding
36:42the role of the Quran
36:43as a historical record.
36:45The Quran records events,
36:47statements,
36:48and conditions of people
36:49at the time it was revealed,
36:51but it is not a history book
36:52with full documentation.
36:54It is a selective record
36:56meant for guidance and lessons.
36:58When the Quran says,
37:00they said,
37:01it does not mean
37:02everyone in every time said this.
37:04It means
37:05some people in that time
37:07and place said this.
37:09The fifth and deepest error
37:11is the assumption
37:12that the Quran
37:13is a human work.
37:15If someone assumes
37:17that the Quran
37:17was written by Muhammad
37:19sallallahu alayhi wa sallam,
37:21then recording
37:22what some Jews said
37:23at that time
37:24would not weaken that claim.
37:26It would actually support it,
37:28because a human
37:29writes what he hears around him,
37:32and what was said around him
37:33matches with historical data.
37:35As for the method
37:37of generalization
37:38in the Quran,
37:39the Quran
37:40often speaks
37:41about different groups
37:43in history
37:43using the phrase
37:45they said.
37:46This includes
37:47Pharaoh
37:48and his people,
37:49the people of Thamud
37:51and the people of Nuh.
37:53In all these cases,
37:54it does not mean
37:55every single individual
37:57in those groups.
37:58It refers to those
38:00who were known
38:00for certain actions
38:01and beliefs.
38:02This is an essential part
38:04of the language
38:05and style of the Quran.
38:07Another important point
38:09must be noticed,
38:10the challenge of the Quran.
38:12If the Quran
38:13had made a false claim,
38:14the Jews of that time
38:16would have objected.
38:17In fact,
38:18during the time
38:19of the Prophet
38:19sallallahu alayhi wa sallam,
38:21there were many debates
38:23with Jewish groups,
38:24and they objected
38:25to the Quran
38:26on many issues.
38:27But regarding this verse,
38:29according to narrations,
38:31there was no clear
38:32denial.
38:33El-Malili Hamdi Yazir
38:35explains this point clearly.
38:38When this verse
38:39was revealed,
38:40the Jews did not say,
38:42we do not say this,
38:43this has no basis.
38:45They made no objection
38:46or denial.
38:47This silence
38:48is very meaningful.
38:50If someone is falsely accused,
38:53they clearly object.
38:54If the statement is true,
38:56they may remain silent
38:58or accept it.
38:59The silence of the Jews
39:01shows that this belief
39:02existed at least
39:03among some groups.
39:05In conclusion,
39:06the claims of atheists
39:08and orientalists
39:09on this issue
39:10are weak from linguistic,
39:12historical,
39:13and logical perspectives.
39:16The Quran did not
39:17make a mistake.
39:18The mistake
39:19is made by the reader.
39:21And this mistake
39:22mostly comes from
39:23not having the necessary tools
39:25to understand the Quran.
39:27So why does this belief
39:29not exist today?
39:30No belief system
39:31remains exactly the same forever.
39:34This is true
39:35not only for worldly ideologies,
39:37but also for religious groups
39:39and sects.
39:40Understanding why
39:41the Jewish groups
39:42who said,
39:42Uzair is the son of Allah,
39:44no longer exist today
39:46is important
39:47from both historical
39:48and sociological perspectives.
39:50The first and most basic reason
39:52is the historical influence
39:54of Islam.
39:56Al-Malili Hamdi Yazir
39:57states clearly,
39:58In this matter,
40:00the pressure of Islam
40:01had a strong effect on them,
40:02and later,
40:03this statement
40:04was no longer heard
40:05among Jews.
40:07From the time
40:08of the Prophet
40:08sallallahu alayhi wa sallam,
40:10Jewish communities
40:11in the Hijaz
40:12went through serious
40:13political and social changes.
40:15During this process,
40:17smaller belief groups
40:18either accepted Islam,
40:20disappeared,
40:21or were forced
40:22to join mainstream Judaism.
40:25The second reason
40:26is internal consolidation.
40:29In Jewish history,
40:30especially during
40:31the medieval period,
40:32different sects
40:33slowly came together,
40:35and a more unified
40:36orthodox belief system formed.
40:38During this process,
40:40the idea that Uzair
40:42is the son of Allah
40:43directly conflicted
40:44with core Jewish beliefs,
40:46especially the belief
40:48in the oneness of Allah
40:49and the rejection
40:50of any divine status
40:52for humans.
40:53Because of this,
40:54groups holding such beliefs
40:56were either pushed out
40:57or collapsed over time.
40:59The third reason
41:00is geographical
41:01and demographic change.
41:03These groups
41:04mainly lived in regions
41:05such as the Hijaz,
41:07Yemen,
41:07and Palestine.
41:08With the spread of Islam
41:10in these areas,
41:11the social structure
41:12changed deeply.
41:14Some Jews accepted Islam
41:16while others migrated
41:18to different lands.
41:19With this movement,
41:20local beliefs
41:21either disappeared
41:22or changed.
41:24The fourth reason
41:25is theological pressure.
41:27In Jewish belief,
41:29accepting the idea
41:30of the son of Allah
41:31is very close
41:32to Christian theology.
41:34For many Jews,
41:36especially in the medieval period,
41:38Christianity became
41:39a symbol of oppression,
41:40so any belief
41:42that resembled Christian ideas
41:43was seen as a threat
41:45to Jewish identity.
41:47This created strong pressure
41:49against such beliefs
41:50and pushed them
41:51to disappear.
41:52When we look at all
41:54these points together,
41:55one clear conclusion appears.
41:57Just because a belief
41:58does not exist today
42:00does not mean
42:01it never existed.
42:03In history,
42:04belief systems
42:05usually end in two ways.
42:07either they become
42:08part of the mainstream
42:09and lose their unique features,
42:12or they disappear
42:13completely due to pressure,
42:14assimilation,
42:15or migration.
42:17The exaggerated belief
42:19about Uzair,
42:20a.s.
42:20followed the second path.
42:22When we bring this reality
42:24into our present time,
42:26an important understanding appears.
42:29Today,
42:29some critics of Islam
42:30build an argument like this.
42:33Jews do not say,
42:35Uzair is the son of Allah today,
42:37so the Quran must be wrong.
42:40But this argument comes
42:41from a lack of historical knowledge.
42:44The Quran describes
42:45a specific time
42:46and a specific group.
42:48That time has passed
42:50and that group has disappeared.
42:51But what the Quran stated
42:54about that time
42:55remains strong
42:56from linguistic,
42:58historical,
42:58and sociological perspectives.
43:01A repeated pattern,
43:03raising messengers
43:04beyond their limits.
43:06When we look at the history
43:07of Bani Israel as a whole,
43:09a repeating pattern
43:11becomes clear.
43:12Raising prophets
43:13and messengers
43:14beyond the limits of Tauhid.
43:16This is not only
43:17a weakness of one group,
43:19it is a human tendency.
43:20But in this history,
43:22it appears in three clear waves.
43:24First wave,
43:26the golden calf
43:27during the time
43:28of Musa alayhis salaam.
43:30When Musa alayhis salaam
43:32went to Mount Tur
43:33to receive the commandments,
43:35the people made a golden calf
43:37and began to worship it.
43:39Taha 2088.
43:42At first,
43:43this may look like
43:44simple idol worship.
43:45But a deeper look shows
43:47that it was influenced
43:48by Egyptian culture,
43:50especially the Apis Bull belief.
43:53Bani Israel had lived in Egypt
43:54for many years
43:55and were affected by it.
43:57The lesson is clear.
43:59Cultural influence
44:00can slowly weaken Tauhid.
44:03A people may think
44:04they worship Allah,
44:05but hidden ideas of shirk
44:07can remain inside them.
44:09Second wave,
44:11the deification of Isa alayhis salaam.
44:14This time,
44:15the group was those
44:16who later became Christians.
44:19Isa alayhis salaam
44:21was truly a messenger of Allah.
44:23He showed miracles,
44:25healed the sick,
44:26and brought the dead back to life
44:27by the permission of Allah.
44:29But these miracles
44:30created great admiration.
44:33Over time,
44:34this admiration
44:34turned into a belief.
44:36First,
44:37he was loved.
44:38Then he was raised higher.
44:40Then he was called
44:41the son of Allah.
44:42And finally,
44:43he was called divine.
44:45The Quran explains this clearly.
44:48People left Allah
44:49and raised his messenger
44:50beyond his place.
44:52Third wave,
44:53Uzair alayhis salaam
44:55being called
44:55the son of Allah.
44:58This case follows
45:00the same pattern.
45:01Uzair alayhis salaam
45:03restored the Taurat.
45:04This was an extraordinary service.
45:07But instead of seeing it
45:08as a gift from Allah,
45:09some people saw it
45:11as proof of something
45:12beyond human.
45:13And this idea
45:14slowly turned into a belief.
45:17The common point
45:18in all three cases,
45:20in every case,
45:21there is a great event
45:22or service.
45:23In every case,
45:25people turn away from Allah
45:26and focus on the means.
45:28The calf,
45:29Isa,
45:30or Uzair.
45:31And in every case,
45:32the root problem
45:33is losing balance.
45:35The Prophet,
45:36sallallahu alayhi wasallam,
45:38explained this clearly.
45:40In a narration
45:41to Ali,
45:42radiallahu anhu,
45:43he said,
45:44O Ali,
45:46two groups will be destroyed
45:47because of you,
45:48those who love you too much
45:50and those who hate you too much.
45:52This is not only about Ali.
45:55It is a universal warning.
45:58Extreme love,
45:59like extreme hate,
46:01takes a person away
46:02from the truth.
46:03Some scholars summarize it like this.
46:06The problem of Bani Israel
46:08was falling into extremes,
46:10sometimes abandoning their prophets,
46:12sometimes raising them too high.
46:14These two tendencies
46:16appeared again and again
46:17in their history.
46:18The balance of Tawhid.
46:21Tawhid is not only saying
46:22Allah is one,
46:24it is also living with balance.
46:26To know Allah as Allah,
46:28to know his messengers as messengers,
46:31to know his righteous servants as servants.
46:33When this balance is protected,
46:36Tawhid remains.
46:37When it is broken,
46:38deviation begins.
46:40The Quran mentioning
46:42Uzair and the Messiah
46:43in the same verse
46:44is not random.
46:45It shows two examples
46:47of the same problem.
46:48And this is not only
46:50a historical statement,
46:51it is a warning that remains
46:53until the end of time.
46:55Human beings must be careful
46:57where they place their love.
46:59There is very limited information
47:01in Islamic sources
47:02about the final part of the life
47:05of Uzair, alayhi salam.
47:08Most narrations focus
47:09on his miracle of dying
47:11for 100 years
47:12and being brought back to life,
47:14then his mission of teaching
47:16the Tawrat again,
47:17and his reunion with his people.
47:19But details about his death
47:21are very few.
47:23In Islamic tradition,
47:25there is only one report
47:26about his age at death,
47:28and some narrations say
47:29that he died at the age of 40.
47:32In other sources,
47:33even this information is uncertain.
47:36What can be said is this.
47:38After returning from death
47:40and teaching the Tawrat again,
47:42Uzair, alayhi salam,
47:44lived for a short time.
47:46But he left a legacy
47:47that went far beyond
47:48his personal life.
47:50This legacy can be understood
47:52in three main parts.
47:55First, the restoration
47:56of the Tawrat.
47:58Through Uzair, alayhi salam,
48:00Bani Israel received
48:02the Tawrat again,
48:03either from his memory
48:05or through divine inspiration.
48:07This played a critical role
48:09in rebuilding
48:10their religious identity.
48:11But an important question
48:13appears here.
48:14Was this Tawrat
48:16later changed?
48:17Islamic scholars
48:19generally say yes.
48:20The Tawrat was not preserved
48:22in its original form
48:23as taught by Uzair, alayhi salam.
48:26Over time,
48:27changes happened
48:28through additions,
48:29removals,
48:30and interpretations.
48:32The exact time
48:33of this change
48:34is debated.
48:35But many scholars
48:36say it became clear
48:37in the first and second centuries
48:39after Isa.
48:40The Quran also warns
48:42in many verses
48:43that Bani Israel
48:44changed their scripture,
48:46Al-Baqarah 275,
48:48and Nisa 446.
48:51Second,
48:52the example of knowledge,
48:54Uzair, alayhi salam,
48:55became a model for scholars.
48:57He memorized the Tawrat,
49:00worked to revive his people,
49:02witnessed the power of Allah,
49:03and taught it to others.
49:05His life shows
49:06that knowledge
49:07is not only about learning,
49:09but also about responsibility.
49:12Third,
49:13the distortion
49:14of his legacy.
49:16This is the most serious part.
49:19After his death,
49:21the respect people had for him
49:22slowly turned into exaggeration.
49:24As explained before,
49:27this was not something
49:28he approved or took part in.
49:30It happened after him,
49:32by people who either
49:33did not truly understand him
49:35or went beyond limits
49:36in their admiration.
49:37This gives an important lesson.
49:41Throughout history,
49:42after great people pass away,
49:44movements appear
49:45that carry their name,
49:47but lose their true message.
49:50Uzair, alayhi salam,
49:51came to revive the Tawrat.
49:53But later,
49:54some people turned his name
49:56into a means of shirk.
49:58This tragedy
49:59is not limited to him.
50:01It also happened
50:02with Isa, alayhi salam,
50:04and in smaller ways
50:05with many scholars
50:06and righteous people.
50:08The true legacy
50:09of Uzair, alayhi salam,
50:11is not the myths
50:13built around him.
50:14It is his deep connection
50:15to Allah,
50:17his dedication to knowledge,
50:18and his complete trust
50:20in the power of Allah.
50:22The final sentence
50:24of Al-Baqarah 2, 259,
50:26summarizes this perfectly.
50:28I know that Allah
50:30has power
50:31over all things.
50:33This sentence
50:34is the essence
50:35of the lesson
50:35taken from a miracle
50:37that lasted 100 years.
50:39And protecting this meaning
50:41is the true way
50:42to preserve his legacy.
50:43The story of Uzair, alayhi salam,
50:47is not presented
50:48in the Quran
50:48as only a historical report.
50:51It is a living warning
50:52that speaks to every generation.
50:54The lesson in this story
50:56is not only about
50:57criticizing one group.
50:59It reflects a weakness
51:00found in all humanity.
51:02And this lesson
51:03has been proven
51:04many times in history.
51:06Extremes have two sides,
51:08one in love
51:09and one in hate.
51:10Both disturb the balance
51:12of the human soul
51:13and weaken the ability
51:15to judge correctly.
51:17When it comes to prophets,
51:18this balance
51:19is especially important.
51:21Raising a person
51:22beyond their place
51:24can slowly lead to building
51:26an alternative object
51:27of worship
51:28without even realizing it.
51:30The Quran establishes
51:32a universal rule.
51:34Worship belongs only to Allah.
51:37No created being,
51:39no matter how great,
51:40no matter how many miracles
51:41they show,
51:42can share the position of Allah.
51:44The phrase,
51:45the son of Allah,
51:47is not only a biological claim.
51:49It is a direct challenge
51:51to the absolute oneness
51:53and eternity of Allah
51:54because the idea of a son
51:56suggests that something
51:58comes from another being.
51:59But Allah is beyond this.
52:01As stated,
52:07If there were other gods
52:09besides Allah
52:10in the heavens and the earth,
52:11both would be destroyed.
52:13Al-Anbiya 21-22
52:15So why do people fall
52:17into this dangerous path?
52:19The answer is simple
52:20and very human.
52:22Gratitude,
52:23thankfulness,
52:25admiration.
52:26And when these feelings
52:27go beyond their limits,
52:29Uzair a.s. brought back
52:31a lost book.
52:31He restored the identity
52:33of a nation.
52:34He experienced
52:35a miracle of resurrection.
52:37Feeling admiration
52:38and gratitude for this
52:40is natural.
52:41The real question is,
52:42where are these feelings directed?
52:45If they are directed to Allah,
52:47faith becomes stronger.
52:49If they are directed
52:50to the person
52:51through whom the miracle happened,
52:53then a dangerous path begins.
52:56Islam sets a very clear boundary.
52:59The Prophet sallallahu alayhi wasallam said,
53:01Do not raise me too high
53:03like the Christians raised Issa.
53:05I am only a servant of Allah.
53:07So say,
53:08the servant of Allah
53:09and his messenger.
53:11Bukhari, Anbiya 48
53:13This hadith shows
53:14that the danger
53:15is not in love itself,
53:17but in excess.
53:19Loving is good,
53:20but love must stay
53:22within its limits.
53:23This lesson is still valid today.
53:25In some communities,
53:27people raise scholars,
53:28saints,
53:29and religious leaders
53:30too high.
53:31Statements like,
53:32the saint knows everything,
53:33or the sheikh acts
53:35with divine power,
53:36can move close
53:37to dangerous limits.
53:39Some of these
53:40may begin
53:40as respect and love.
53:42But when the limit
53:43is crossed,
53:44the same pattern
53:45seen in the story
53:46of Uzer alayhi salam
53:48appears again.
53:50On the other side,
53:51hate is also dangerous.
53:53Extreme hatred
53:55toward prophets,
53:56scholars,
53:56or religious figures
53:58also breaks balance
53:59and blinds a person
54:01from the truth.
54:02Extreme love
54:03and extreme hate
54:04are two sides
54:05of the same problem.
54:06The balance
54:07that Islam teaches
54:08is clear.
54:10Love the prophets
54:11as prophets,
54:12respect scholars
54:13as scholars,
54:14know the righteous
54:15as servants
54:16loved by Allah,
54:17and keep all of this
54:19within a limit
54:19that never harms
54:21the oneness of Allah.
54:22The Quran records
54:24the deviation
54:24in Surah At-Tawbah,
54:2630,
54:27not to condemn one group,
54:28but to teach
54:29all humanity.
54:31And this lesson
54:32will continue
54:33until the end of time.
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