Al-Ma'idah 41: Oh My Messenger! Those who talk (and say; “we believe”) while their hearts don’t believe, and the ones among the Jews who compete in denial should not sadden you. They continuously listen to lies, listen to people who don’t come to you and change and swap the words from their places. They say, “if this is given to you, take it immediately, but if it is not given, abstain”. If someone desires to be ignorant about Allah, you will not be able to do anything in favor of this person against Allah. Those are the ones who do not desire their hearts to be purified by Allah. On this earth, there is disgrace for them and in the hereafter, there is great punishment for them.

Verse forty-one — we have come to verse forty-one, to verse forty-one; this too is one of the wrongly explained verses, this too is one of the wrongly explained verses, and we will show you, sir, where the mistake is.

In verse 41 of Surah Al-Ma'idah — no, it is not wrong. Let us show it.

Now, it is Allah's grace and generosity that, as I always say, He sends those He loves here. Those He loves.

Because those He loves are cleansed of superstitions, and truly, from people who would deny Allah's verses or be ruled by superstitions, they will come to a state free, so that those people may be our Lord's beloved people. And these, at once grasping the mistakes in the verses, say: yes, it really was wrong. Knowing this, at once ruling themselves by the truth, people striving to earn Allah's mercy upon us — Allah's beloved, of course. Now, let us pay attention to the verse. We will now explain it.

Up to the point he called right, it is right. When you read it, up to here it is right. Now, when you say the wrong begins, we will first read the wrong, then we will read that wrong with the correct one. Now we read the correct part. O Messenger, among those who say with their mouths 'we believe' while their hearts do not believe, and among the Jews, let not the state of those who rush about in kufr grieve you. They constantly listen to lies, and they listen to some people who have not come to you. They shift words from their places and change them. They say: if you are given this, take it at once; if that is not given, beware, beware.

Up to here it is right. Now the wrong begins. We will read the wrong from here.

Verse forty-one.

Yes.

If you are given this, take it at once. If that is not given, beware, they say. Now the wrong begins. 'If Allah wants to throw someone into confusion, into fitna,' it says — Allah forbid. Look, would Allah ever throw His servants into confusion, into fitna? Wasn't He abundant in forgiveness, abundant in pardon, a merciful sovereign who loves people very much? How is it that they can say this with these tongues of theirs? What does it say? 'If Allah wants to throw someone into confusion, into fitna, against Allah you can do nothing for him,' it says.

Allah will throw His servant into confusion. 'They are those whose hearts Allah does not want to purify.' Look, Allah supposedly does not want to purify their hearts. Where is His pardon and forgiveness? Use your reason. Where is our Lord's attribute At-Tawwab? Yes, now can you see here how people, those who know Arabic, ascribe attributes to Allah? These know Arabic. What does it say? 'If Allah wants to throw someone into confusion, into fitna, against Allah, for him you can do nothing. They are those whose hearts Allah does not want to purify. For them there is disgrace in this world, and in the hereafter a great punishment reserved for them.' By reason these are right.

Who is this? The disbelievers, Allah Almighty says. But if you do away with Allah's attribute At-Tawwab — Allah supposedly does not want to purify their hearts — that is how the words you say come out. Allah sends whom He wills to hell, whom He wills to paradise. Huh? Yes. Now look how we write that part. If someone wants to fall away from Allah into confusion and fitna — himself, by himself, you know, there were the actions he invents with his own hands — what do we say? If someone wants to fall away from Allah into confusion and fitna, against Allah, for him you can do nothing. Against Allah, for him.

Why? Because the person does not listen to anyone, you see. He will get the recompense of what he did with his own invented actions. They are those who do not want to make their hearts pure for Allah, it says. They. That is, those who have no return to their Lord, who do not want to return, it says. Those who do not want to make their hearts pure. How can you say that Allah does not want to purify his heart? Yes. That is the knowledge of the Quran. The Quran — after that a person, according to his own reason, says it there like that, you know: they are disbelievers, and disbelievers do this and do that, of course that is right, they do; but you — Allah's attribute At-Tawwab — you do away with it; you make Allah discriminate among the servants He created; purifying their hearts you do not want — but, sir, weren't they Allah's servants? In this case, are you ascribing attributes to Allah?

Yes.

Since the Prophet has a majestic power, Allah Almighty, from the light of the worlds — and people, from the spirit of the Prophet (peace be upon him) — created them. Therefore, by Allah Almighty saying to the Prophet (peace be upon him), 'Had you not been, I would not have created these worlds,' the Prophet (peace be upon him) became, for people and created beings, ve mâ erselnâke illâ rahmeten li'l-âlemîn. Is there, it asks, a verse 'Had you not been, I would not have created these worlds'? And ve mâ erselnâke illâ rahmeten li'l-âlemîn — what does it mean? And I created you as a mercy to the worlds.

So if he is the mercy of all the worlds, and all the worlds began from him, then without him the worlds would not have been. It is this simple. That is, let a person never bear a grudge against his Lord; under that grudge, from then on, he searches and searches, searches and searches. And if he finds nothing more, out of his fury the person comes to the point where the clouds in the sky would burst, and he leaves that place. These are people who make their own nafs deserving of punishment.

Therefore, by Allah Almighty saying to the Prophet (peace be upon him), 'Had you not been, I would not have created these worlds,' the Prophet (peace be upon him), for people and created beings, ve mâ erselnâke illâ rahmeten li'l-âlemîn — that is what he became. He was sent as a mercy to the worlds. With people being created indirectly from the spirit of the Prophet (peace be upon him), the Prophet (peace be upon him), embracing all people, because he wished them to find the truth, grieved over those who raised objections to him and went the way of kufr. Those who insulted the Prophet, and those who did not want to enter Islam, those who stood against him like Abu Jahl, those who slapped him, like his uncle Abu Lahab — Allah forbid.

The tongue cannot even bring itself to say it. The tongue cannot even bring itself to what Abu Lahab did, to what he did. And Allah Almighty says: may his hand wither. And his wife is a carrier of firewood, He says. Yes, Allah forbid. His grief, and also, out of fear of not carrying out Allah's command, aware of his responsibility toward our Lord, because of those who persist in kufr, who do not follow the truth, since he felt responsibility in Allah's hand — Allah Almighty, addressing His Beloved, saying: 'O Messenger, let not the state of the hypocrites and of the Jews who rush about in kufr grieve you,' is a consolation to the Prophet.

There were people who with their mouths said 'we believe' while in their hearts they were enemies of Islam. These are the hypocrites. These are the ones who are hypocrites. Apart from them, the Jews, since by not accepting Islam they are people of kufr, going among those who did not go to the Prophet, who did not accept Islam, listening to these people's lies, with them they unite in agreement. They busy themselves with lies about the Prophet and against Islam. With lies. They even say: 'in the evening say we believe' — that is, 'in the daytime say we believe,' it says, 'in the evening deny,' it says.

Deny. That is, to degenerate the religion so much, or to do away with it, they stand against the Prophet. They make people talk this way. Didn't they stand against us too, in their time?

They did. Although we told the truth, what things they tried to say. Well, of course, they probably did not know us then. We forgave them too. As long as a person knows the truth. Yes, over time a person sees that from this Hodja, so far we have not seen a single word that does not agree with the others, he says. Or he says: he truly tells the truth — and they fall silent. It is also not right to speak about a person without knowing him. What does it say? Do not mock any people, that is, do not ridicule them. It may be that that people is better than you. Then, it says, you will regret what you did.

Yes.

Apart from them, the Jews, since by not accepting Islam they are people of kufr, going among those who did not go to the Prophet, who did not accept Islam, listening to these people's lies, in agreement with them they unite. They busy themselves with lies about the Prophet and against Islam. Also, by changing the places of words, with wordplay they slander people. Being unjust to their own selves, they leave the right path. Allah Almighty commands: do not grieve over the state of such people, it says. That is: We know their situation, We know what they do, We know the secrets of all hearts, We know you too.

So there is no need at all for you to grieve, He says. He consoles the Prophet. If you are given this, take it at once — that is, if he says what is in your favor, take it, they say.

If that is not given, beware, they say. That is, if they say something that does not suit you, contrary to our belief, do not take that either, it says. Beware of them, it says. When they get into dead ends, when rulings are to be given against them, go to the Prophet. They got into dead ends, you see; this time they are ruling against themselves. Then what does it say? Go to the Prophet. Perhaps he will give a ruling in your favor. Then you will say (?), it says. If not, if it is against you, again do not believe it, it says. Yes. If he gives a ruling in your favor, accept it at once. On the Day of Judgment you will have your proof in hand, it says.

But if a ruling is given against you, beware of it, that is, do not accept it, they say. Although these people know the truth, how much they put forth their own kufr. How Allah Almighty informs us of their states. The way this verse was revealed: in Medina the Illuminated, among the Jewish tradesmen, a married woman from respected people and a likewise married man commit adultery. Adultery. According to the crime, stoning. So they say: perhaps, it says, go to him and consult, and he, it says, may pardon for your sake; then in your hands, it says, you will have a proof on the Day of Judgment. If not, if he rules the same way, beware, it says.

Sir,

they commit adultery, and in the ruling of the Torah too the punishment is stoning. (?) In this situation the Jews say: go to the Prophet; if he applies a light punishment to you, consent at once, so that tomorrow at the Resurrection you have evidence in hand. But if he is going to apply the stoning punishment to you, do not accept it, they say. Upon this they come to the Prophet. And the Prophet says: will you consent to the punishment I give? And the Jews say they will consent. Upon this the verse of stoning is revealed to the Prophet. The verse of stoning. According to this verse the Prophet presses the Jewish community with questions — the Jewish community.

He has them give the ruling themselves that they too will be stoned. By pressing them. Because, the Prophet says, what is written in your book? Isn't this written in your book, he says. (?), why did you come to me, he says. Yes, in this way the Jews fall into the trap they themselves set. If a person wants to fall away from Allah into confusion and fitna — from Allah, if he turns his back on Him, against Allah, for him, nothing can you do. Why? Because no one, to change anyone's destiny, is authorized. Is not authorized. And Allah Almighty gives His word. (?) I do not interfere, He says. Why? Why, He says? (?) I do not interfere either, He says. Because with Us there is a Book, He says, which in the Preserved Tablet is preserved. To it afterwards, He says, nothing is added and nothing is taken away, He says.

Because a word has come from Us. Paradise and hell, it says. Yes. Therefore no one, to change anyone's destiny, is authorized; no one has the authority.

If a person wants to fall away from Allah into confusion and fitna, against Allah, for him you can do nothing. The reason for this is that every person is free in his own will. Probably, too, in people's covenant with Allah, Allah Almighty wrote for them their own aims, wishes and desires as destiny. Their wishes and desires are to move away from Allah, not to remember Allah, and...