At-Tawbah 93: Responsibility is only upon those who ask for permission from you despite their wealth, because they became content with sitting with the women who stayed behind. Those who have made their hearts sealed by this behavior (in the covenant of Alastu bi Rabbikum), they will not realize (what is right and wrong).

Surah At-Tawbah, verse 93 — we have come to it. This verse too is one of the wrongly explained verses.

First, let us read the wrong one. Responsibility lies only on those who ask your permission although they are rich; this responsibility is on those who are rich. Because they were content to be with the women who stayed behind. And Allah sealed their hearts. Now they cannot know what is right. Yes, in verse 93: responsibility is only on those who, although they are rich, ask your permission. Because they were content to be with the women who stayed behind. And Allah sealed their hearts. Now they cannot know what is right. Now, when we say here that Allah sealed their hearts, then Allah Almighty — because they did not come, because they did not come to war, Allah got angry with them.

And when He got angry, like people do, He promptly sealed their hearts. This is the wrong part. We will understand it like this. This responsibility is only on those who, although they are rich, ask your permission. Because they were content to be with the women who stayed behind. Now we explain this part by clarifying it. Earlier, at the stage of Elestü bi Rabbiküm, those who with these characters had their hearts sealed by Allah, earlier. Those who had their hearts sealed by Allah. That is, those who made a covenant toward Allah not to do what He says. Now they cannot know what is right.

The verse says so too, you see — Allah Almighty here: Bismillahirrahmanirrahim. So, because in the wrongly explained verses errors have arisen all in the same way, supporting one another, we are reading it. Allah has sealed their hearts and their ears. Over their eyes a kind of veil is drawn. And for them there is a great punishment in this world and the Hereafter. Now this person could say this: If You had not sealed my heart and had not drawn veils over my eyes and ears, I too would have been like Your other servants. Here, Allah is given an attribute. Whereas all events go back to Elestü bi Rabbiküm.

There, since He made a covenant with each soul, words are needed in return for this covenant. What are we saying? Because at the time of Elestü bi Rabbiküm they denied Allah — we put this part in parentheses, now we come to the verse. They had their hearts sealed by Allah there. As we said before, you know: they had the script written. Here, as actors, people are playing their scripts. Yes. They had weights put in their ears and had veils drawn over their eyes. For them there is a great punishment. That is, according to their covenant, toward Allah Almighty, toward the promises they gave, their having themselves sealed. Yes.

Yes, after explaining to you our wrong parts in verse 93 as well, we continue. Responsibility lies with the one who has property and wealth, whose health is sound, (?) who can. Then one may be rich but sickly. He is ill. He is not in a state to take part in war. Or he is lame; in war he is not in a state to be useful. For these there is no burden of sin. Indeed, in the earlier verses too, the situations of the people who can take part in war were written. Yes, for the old, the aged, the sick, the disabled, the blind, those in need of protection, and children there is no responsibility, even if they are rich.

Those in a state to bear responsibility: if, regarding jihad — an obligatory command of Allah Almighty — people do not heed Allah's command out of fear for their property and lives, then such people are ones who prove that they have no faith in Allah and the Hereafter and that, preferring Allah and the Hereafter to the world, they are content to be with the women sitting at home — that kind of people.

Because they have such bad traits, they come to have an inability to tell good from bad — a lack of understanding. Since they themselves desired this state, and since Allah writes each person's wish for him as destiny, these, with this state, had Allah Almighty seal their hearts. That is: this is who we are. This is my character. I cannot go. I cannot go to war. Command as much as You like. With those characters a situation of going against Allah's command arises. So these are people who, in Muslim guise, in the end will be in a state of preferring Islam to unbelief — people; that is, a person who could prefer it to being a non-Muslim.

It is not what matters that a person lives as a Muslim. There are such people who lived Islam. They came, at very advanced stages, to Allah's (?) state, and entered the state of His valued people. But in the end this person departed as a disbeliever. If you say, “Is there such a person, Hodja?” — there is. Who? A friend of Mevlana's father — which place were they in? (?). His friend dies, and when he goes to perform his funeral prayer, they say: You cannot perform his prayer. Why? He went as a disbeliever. After that he hides in his room. Hacı Bayram Veli asks his mother, “Why doesn't father come out of his room?” She says, “(?), my child, I don't know; ask him.” And when he asks his father, his father explains the situation and says, “This is what I fear, my son,” he says.

Yes. Therefore, in this situation, since Allah Almighty writes people's destinies for them — their desires and wishes, their aims — a person may live as a Muslim. His last moment weighs very heavily. His last moment. Indeed, as someone was dying, they asked him: How is it? Not yet clear, he says. And people think that, well, it's the illness, he is ill, you know; his condition hasn't been diagnosed by the doctors yet. A while longer passes. They ask, how is it? Not yet clear, he says. When some more time passes, now it is clear, he says. Now it is clear. That is, how he will depart — when Allah Almighty shows him that moment of death, now it can become clear; and indeed he dies.

This moment of death is very important. They say the last breath, the last breath. That last breath is very important. If at the last breath, affirming the truth, that is, saying “Allah”, you can depart — how blessed. That is why: keep up the prayer. Keep up remembrance of Allah. That is, keep to truth, right and honesty. Not to lies. Keep to honesty. You will accustom this tongue to the truth. And you will not let your ears hear bad words. And you will not look at the forbidden with your eyes. You will not hold the forbidden with your hand. You will not walk the bad path with your feet. You will not. At the moment of death these traits of yours will protect you.

As long as you are a Muslim, these traits will make you speak the truth and carry you to the Hereafter. So those who are in this state cannot find the truth, do not know Allah and His Messenger, and, denying the Hereafter, wronging their own selves, they pass from this world of possessions to the Hereafter. Those who had their hearts sealed. Who, so as not to heed Allah's commands, follow the feelings of the nafs — such people.

The (?) and torment of the life of Hell, they buy while living in the world of possessions — those people.