Al-Ma'idah 7: Remember the blessing Allah has bestowed on you. Listen to Allah’s covenant (Commands) and obey, fear Allah. Surely, Allah knows it all, what is inside the hearts.

Yes, at verse 7 of Surah Al-Ma'idah we left off.

(?) says in the verse as follows. This verse is one of the wrongly interpreted verses; of course we corrected it in our other books. 'Remember Allah's favour to you when you said: we heard and we accepted, with which He bound you, and the promise you gave Him. And fear Allah; surely Allah knows the secrets of all hearts,' it says.

The correct version, however: Remember Allah's favour upon you. Not 'Allah's favour to you when you said: we heard and we accepted', it says. Not like that, but: Remember Allah's favour upon you. Listen to Allah's command. And obey. Fear Allah. Surely Allah knows the secrets of all hearts. Yes.

Surah Al-A'raf, verse 172. He spoke of it in 172. From the offspring of the children of Adam, their (?) before bringing them out, that is, while in the world of spirits, We made a covenant with them.

If we are to correct the verse: since I wrote according to the old version, these verses we write like this. This we are correcting here anyway. 'Remember Allah's favour to you when you said: we heard and we accepted, with which He bound you, and the promise you gave Him, and fear Allah. Surely Allah knows the secrets of all hearts,' it says. It is written like this in all the copies of the Quran. So that we could bring this out to people as soon as possible, without looking at these errors, but since we gave their meanings correctly in the book, we are correcting them. What do we say? 'When it was said: we heard and we accepted Allah's favour to you, the promise you gave Him remember.' By this is meant, we said.

By this is meant. Um, He spoke of it in Surah Al-A'raf, verse 172. 'We... We made a covenant with them, lest they say: we had no knowledge of this.' Allah's favour to people is the word with which Allah Almighty addressed people. It is His saying: I am your Lord. And how did we write the correct version anyway? What do we say here? Remember Allah's favour upon you. Listen to Allah's command and obey. Listen to His command and obey. In a finer sense: His command in the address 'Elestü bi-Rabbiküm', His saying 'I am your Lord', that we know it, and then our obedience to Allah Almighty. That is 'listen to His command and obey'.

It is His saying 'I am your Lord'; the intellect upon the spirits, which we call ma'at, this favour of intellect given to every spirit, since it was created (?) its Lord first, is that people, before their Lord, when He said 'I created you', said no to the Allah they saw, out of their stubbornness. But Allah, that they denied His Essence out of stubbornness, did not take into account, the intellects deep within, called akl-i mağat, being witnesses over themselves, His saying 'you said yes, because it knew its Lord' is His reminding them of it in the world of possession too with this verse. His giving that favour of intellect, and with that favour of intellect they say yes, that is, 'we were created', they say.

They bear witness to their own creation. But because they see Allah as (?), because they see Him like themselves, (?). In this case they, out of that pride and arrogance, out of their stubbornness, Allah Almighty do not recognise.

To Mary too her Lord appeared in the form of a complete human being.

Mary said: if you fear Allah, do not touch me. She said. And: 'By the command of our Lord I have been charged, sent, to give you the good news of a pure boy,' he said. The command of our Lord. What does it say? 'They ask you about the spirit; say: it is a command of your Lord.' That is, as we explained in earlier lessons too, from that part of a part, that is, if from a part of the spirit He gave to the Prophet He created all these people, then our Lord, who is the whole, is present and watching everywhere through His part. Yes. Everywhere He is also seen by man in human form, but man cannot understand Him.

Otherwise the worlds are not left alone.

Would any business man leave a factory he has made, set up, alone? He appoints managers to it, foremen, checks information in between, how is it working, how is it going, he says. He takes instructions from them and acts on those instructions, goes, sees, looks. Allah, who created the worlds, does not leave people alone either. Because the worlds are His. If, He says, these created things were for a moment far from His gaze, these worlds would collapse into each other.

On the state in which He created them, upon the desires and wishes of these created ones, the worlds were programmed, and within that program He makes these worlds run their course. In this case we correct these places in this way. Against the verses we have written. Otherwise, we did it like this so that we could bring out the tafsir quickly. Because I see the Prophet.

As we will explain later, I mean as we explained before, a kind of absent-mindedness came over me when we first started writing these tafsirs. All the verses gathered, became one verse, and what am I going to write? All the verses are one; since they support each other, we look and I say I will write the next verse just like this too. But when I come to the verse, the meaning changes, the writing gets written. Then, in distress, I drifted off like this, I see the Prophet, spiritually he comes, I am in front of the blessed Rawdah. I say: O Messenger of Allah, I love this place very much. 'You love it very much?' he says.

'There is nothing between your place and here,' he says. I look: from my study in between to the blessed Rawdah the distance is 5-6 metres, it comes closer at intervals. He tells me: bring out this book quickly. People need it, he says. When I came to myself, that state lifted from me, and truly this is a book written spiritually. Before the verses come out corrected, we give their meanings here in Turkish. But the verses were changed. We have already put the verses on our website. We have also published the books. We have our translations. Together with those translations, these written tafsirs are the same.

The tafsirs for the verses are the same. The translations of the verse may differ. Look what we say anyway. 'Remember Allah's favour to you when you said: we heard and we accepted, the promise you gave Him.' By this is meant, I say. By this is meant. Now I write the correct version within this paragraph. As I explained. 'Then We bound you according to the covenants you gave, according to the promises you gave.' All of it here we write anyway. Your own desires and wishes, your intention, We gave you as destiny. What does it say? We bound you according to the covenants you gave, the promises you gave.

That these covenants were at Kalu Bela is established by verses. That is, that these covenants were at Kalu Bela is established by verses. In verse 72 of Surah Al-A'raf. Before people put on the garb of the body, in the world of spirits, of all created spirits, of the people to come until the Day of Judgement, that the covenants they gave were written for them as destiny, this verse proves. Yes. It is proven here.

If the Quran addresses those who will come until the Day of Judgement, look, what does Allah say in the verse? 'Remember, when you said we heard and we accepted, His word that He bound you with it', His saying saying, I am opening this place again. I was opening it according to a new state. People's covenant with Allah while in the world of spirits, before coming to the world of possession, that is, their contract, like a statement people give before a notary when they go to a notary, the promise man gave to Allah while in the world of spirits, and that Allah, according to each person's intention, the promise he gave, wrote his destiny for him and bound it: it is His reminding of this.

Yes. That is, in that way, to them He gives characters, to people. As a result of those characters, people, with actual deeds, engage in deeds that prove what kind of person they are. In this case they earn reward and sin. Yes.

Yes. Allah Almighty is free from deficient attributes. Since there can be no deficiency in Allah's word either, Allah Almighty, who sent us to a (?) world: this promise we gave in the world of the Hereafter being beyond death, that is, 'every soul shall taste death' and 'finally your return is to Me', in this word, being beyond death, that is, in the world of the Hereafter, when we have not gone to the world of the Hereafter and have not seen the place where we gave the promise, how does He tell us to remember this? Though we have not gone there. That is, these promises, we say, are promises beyond death.

That is, when the first spirits were created and He gave us life, the event when He made His Essence known to us, it says. How does He remind us, how will we see those places so that we remember these promises of ours? He says remember, doesn't He; how will we know, how will we remember? What does it say in the verse? 'Surely Allah knows the secrets of all hearts,' it says; remember the promise you gave. Remember the promise you gave. Yes, Allah's command, listen and obey. Fear Allah; surely Allah knows the secrets of all hearts, it says. We give the reminder here according to the meaning here. That is, we give it as it is opened in this verse, which is a more beautiful matter. The matter is this: I am explaining to people how we will remember the past here, the past. What do we say?

To explain this question to you completely, a separate book would need to be written, we say. Yes, this would require a book. People reforming the states of their nafs, by obeying the command of Allah Almighty, sir, cleansing the worldly attachments in their hearts, attaining Allah's mercy upon people, people turning, through their actual deeds, to good and charitable works, at night leaving their sleep at night to worship Allah more and praying, sir, remembering Allah abundantly; in this way we write their feelings to you as books, and in this way you too, following it step by step, in this way within love and affection, all that we say, applying it again and again, such states living through again and again, overcoming the states of the nafs, after the manifestations from there inside, the state of ilmel yakin will be attained, so that the subsequent states open to these people.

Even when you say 'we will do it, Hodja', since people's characters, desires and wishes are worked into them as characters, bound to people, at least what he will do, even one act of worship feels hard. For example, prayer. To the one who prays, some things seem very easy. Satan strikes a person (?). And with the things he strikes (?), he daunts him. In this respect, are they all like this? No. Among them there are, of course, certainly servants whom Allah loves very much. Why does Allah love them so much? Because that person loves Allah very much, Allah loves him very much too. In this respect their characters differ, of course.

They too seek and find. Yes, they seek and find. That is why, to truly explain this place to you, one needs (?) (?). That is, people rising from nafs-i ammara, nafs-i lawwama, nafs-i mulhima, to nafs-i mutmainna; from there to nafs-i radiya they will come to the door of ilmel yakin, and from there, sir, rise to nafs-i mardiya, and these are people who come one in 100 years, and even before rising to those worlds of mardiya, through the door of ilmel yakin they will go inside, and among the hereafters where Allah Almighty is heard (?) they will enter, and they too, to people, people, under the (?) of the hereafters will show the way.

They become scholars, and what does it say of their (?) to Allah Almighty? 'The passing of your scholars to the Hereafter is like the sun going and darkness coming,' it says.

Yes, to explain this question to you completely, a separate book would need to be written. For this I want to explain these a little with a few sentences and show the ways, I said. With a few sentences. That is how we always skim over the verses anyway. Now if these start to be opened up, I will have explained the other verse too. If we try to open that too, we try to explain the other verse, so that the Quran gathers. That is, one verse gathers and explains the whole Quran. Because since no verse contradicts another, since everything confirms each other, what do we do? We say this, we will explain it in a coming verse further on, we say, and we close it.

Where topics come up, we go on closing those places. Yes, think well about what I have written and reflect. Allah Almighty is also free from the attribute of deficiency. He does not tell people something that will not be. Because He does not speak in vain. The Prophet, in a hadith, says: die before you die. The Prophet says this according to this very verse. To draw near to Allah with your acts of worship, struggle against the evils of your nafs, erase those evils from your nafs, cast them away. Overcoming the steps of your nafs stage by stage, if you become a servant as Allah wishes, Allah will grant you the worlds you covenanted for as well.

He will also grant you the worlds you covenanted for. You will see; for Allah there is no 'there isn't'. And in a hadith: if the worship you do does not keep you from evil, it is a burden to you, he says. While performing our worship, if there is no improvement in our characters, we cannot enter among Allah's (?). Yes. And today I see people, maybe they have more worship than me. But we see that they are marking time, in place. I mean more worship than me, and (?), anyway what is worship? Say I pray 40-50 rak'ahs a day, with the supererogatory ones included. He maybe prays 100 rak'ahs. That is what I mean, more than this.

Otherwise, in maybe 2 rak'ahs of prayer that I will pray, even if he prays 1000 rak'ahs, you cannot find the virtue of those 2 rak'ahs. In the reckoning, what does the Prophet say? 'For the two rak'ahs you (?) by mistake, all the prayers of my life I would sacrifice,' he says. Yes. 'And I have such servants,' He says, 'that neither shopping nor trade keeps them from My remembrance,' He says. That is, like this, the person who remembers Allah and applies the things, the qualities upon himself; that is, whoever acts on what he knows, according to the verse 'I will teach him what he does not know', if a person acts on what he knows, nobody can surpass this person's worship.

However much they worship. Now I look at such people, in their prayer and supplication, like this, never missing Mondays and Thursdays, they keep their fasts, but there is no progress at all. Why? There is no change in their (?). No change in their nafs. Yes, on one side it fills the (?). Sand, that is, it has a flow, it sets the time, the sand flow. It fills from one place, from one place this sand flows from here to the other side. That is, it rains down mercy, but the worldly attachments in the heart cannot be removed.

Those traits remain in the heart. Sir, he says, put stones in a bucket. Sir, let me say, let's say put coal dust, put copper, put sediments. Then fill it up with water. This water in that bucket, mercy rains down, but because it cannot carry the minerals, the stones there, the sediments, and throw them out, that is, because the evils of the nafs stay in that heart, the flowing mercy does not fit in the bucket, it overflows and goes. It overflows and goes. Those (?) have stayed there. Those evils have stayed there. But if an acidic substance that will dissolve those sediments you pour in there, that acidic substance acts on the molecules of those substances and dissolves them, and the continuously raining mercy throws those sediments out.

And then you see that the mercy itself has stayed there. That heart is cleansed. Into such hearts We put Our light, He says. In the verse 'Allah is the light of the heavens'. Then We put Our light. And they, He says, see with that light. On that light falls the shadow of neither east nor west. He says; that is, the sun rises in the east: outward knowledge. And in the west the sun sets: (?). Neither outward knowledge affects it, He says, nor the inward. On that path of truth, in the light of the verses, with the mercy of his Lord, people, with as much knowledge as Allah has given, people he tries to enlighten. Yes.

If, when we perform our worship, there is no improvement in our characters, Allah's (?) we cannot enter among. Surely Allah knows the secrets of all hearts. By what does He know? In this verse that was made known: when we said we heard and we accepted, remember His word that He bound you with it. That is, we are reminding you of the verse above. In fact, Allah Almighty's making of the covenant. According to that covenant, what people feel, what feelings they are in, what their degrees of nearness to Allah Almighty are, our Lord knows. Within those feelings of his, He places those characters in him.

According to those characters, He writes the object of his desire and wish for him as destiny. So He knows the secret of our character. However much we hide ourselves, and perhaps because we cannot be aware of our states, while we have life, our Lord (?) (?), it says. Yes, in this case man, of man, Allah Almighty, the secrets of their hearts, that is, knows the secrets in their (?) places. What does it say? 'What you need but cannot know, what lies in the farthest corner of your heart, We know,' it says. Yes, His saying 'the word We bound you with it, remember', Allah, who writes our destinies for us according to the promise we gave, whatever He wrote according to our covenant, Allah knows, but we cannot know.

That is, we have no knowledge of the future, of the unseen; within the covenants we gave, only Allah knows our destiny; within our destiny, even one second later we cannot know.

But in the course of time, of what will come from people's destinies, what will befall them, He makes known piece by piece, as much as He wills. From the future, what will befall them, of what He programmed in the world of the unseen, to some, within that unit of time, whatever will happen, He shows them. And in this way Allah Almighty's (?), of the (?) verses the miracles of the proof, the saints' wonders, in this way partially, to people He gives to taste. Since the program and rule of the whole universe is in Allah's power, even what a person will need, though the person himself does not know it, Allah knows.

In this respect, Allah Almighty knows the secrets of all hearts.