An-Nisa 112: Whoever commits a sin or a fault and then accuses an innocent person of it, has surely burdened oneself with slander and a clear sin.

Whoever earns a sin, intentionally or unintentionally, and then casts it upon an innocent person, has surely burdened himself with a great slander and a manifest sin. People, as long as people have not brought their souls to perfection, whether religious or irreligious, these, in worldly desire, when they commit sins, by pinning their own sins on an innocent person, are people who want to clear themselves. If you, where people cannot see you, load your sin onto an innocent person, a helpless stranger, is there no one who sees you? Are you in an unseen world? Allah Almighty, at every moment — even if you are in the most hidden corners of a cell, even if you are inside strong, fortified castles, even if you are in the remotest corner of the universe, the One who will find you there, Allah — did you think He was unaware of you?

Yes, when you scheme at night in your houses, He says, when you scheme and prepare certain traps against this one and that one, We were with them, He says. That is also a verse from Allah. Is there a hidden place for Him? Yes, these will have committed a great sin. Whoever commits a sin knowingly or unknowingly and then casts it upon an innocent person — such people will have taken on a great sin. Is this what corresponds to the verse? Its meaning. That is what Allah Almighty says too. On earth, among people, slander both sets people against one another, stirs up discord, and by making innocent people victims, causes their wives and children to suffer.

Do these correspond to a verse too? Of course. They, it says, on earth say, 'We will cause corruption, we will set things right.' But they are not aware; they are the ones who cause corruption, it says. For those unaware ones. So if people commit a sin too, and load that sin, knowingly or unknowingly, onto a wronged person, this verse applies to it too. Whoever earns a sin, intentionally or unintentionally, and then casts it upon an innocent person has surely burdened himself with a great slander and a manifest sin. A manifest sin in Allah's sight. There is no place Allah Almighty does not see.

There is not a single particle where He does not see man or does not see His creatures, of which He is unaware. Yes.

What do we say?

You cannot escape from Allah. Allah is Watcher over His creatures. This is a verse. A verse. Allah is Watcher over His creatures.

Yes. Such people, without fearing Allah, the crime they committed, onto the person they planned it against — making it look as if he had committed this crime means taking on a manifest sin. In whose sight? In Allah's sight, because Allah sees it. Allah Almighty sees. In the end we will go before Him. What does it say? Every soul shall taste death, and in the end your return is to Me. What Allah Almighty means by saying 'manifest' in this verse is: O people, fear Allah. Because Allah is Watcher over you. Yes, here too we write: Allah is Watcher over you. All the affairs you contrived and planned, thinking no one sees you, Allah Almighty is aware of.

As I said earlier, they, it says, prepare those plans, contrive them. They prepare traps. And We were with them. But Allah, it says, is the best of those who plan, it says. Yes. Before Allah Almighty there is no hidden or concealed event. Why? Since He is the Watcher. Since He is aware of His creatures. If Allah withdrew His gaze from His creatures for a moment, the universe would collapse into chaos. Because, because Allah, at every moment, creates causes according to the wishes and desires of His creatures. Causes. He creates causes. With the causes He creates, the beings He created, through those deeds, (?) life.

Yes. Or else they lose their lives. Animals, for example. Some eat others, some escape from others. That is, they are all connected to one another. These things.

Yes.

In this respect: do not be heedless that Allah watches you, thinking no one sees you — that is the meaning. Of His saying 'a manifest sin'. 'Manifest'.

So, that means, that means, 'Well, where is this manifest?

Sure, how many sins have I committed, come on, let us see' — if you say that, if you say that — hidden from Allah, you cannot hide anything of yours. And with such talk, because you ascribe attributes to Allah, you go into unbelief. You will have denied the verses. Yes.

People are not separate from error. Whoever makes a mistake and then, because he fears Allah, does not care that people will mock him, or without fearing people tells of this mistake he made, accepts his own punishment, voices his regret — even if among people he is sentenced to punishment, since this person has turned to Allah in repentance and asked forgiveness, Allah forgives this person's sins. Several verses come up here. This sentence corresponds to the verses. Look, people are not separate from error. 'If We had created you free of error, We would destroy you and create servants who make mistakes.' That is one.

Whoever makes a mistake and then, when he fears Allah, does not care that people will mock him, or without fearing people tells of this mistake he made, accepts his own punishment, voices his regret — even if among people he is sentenced to punishment, since this person has turned to Allah in repentance and asked forgiveness, Allah forgives this person's sins. What happened? 'We forgive those who repent much,' He says. Allah is Tawwab, He says. Tawwab indeed. He is the One who accepts repentance much, He says. He is the One who accepts repentance much. According to this verse, the hadith too says: even if your sins have reached the clouds in the sky, when you repent with a (?) heart, Allah Almighty turns those bad deeds into good deeds.

Of the verses — all counterparts of the verses. Since such people do not cast the crimes they committed upon anyone, they will not have slandered anyone; this corresponds to the verse above. But if a person is ashamed among people of the crime he committed and casts it upon another innocent person — a person who does not fear Allah and is not ashamed before Him, a person who does not fear Allah and is not ashamed before Him, if before a servant Allah created he feels fear or shame, his faith has not reached perfection, and at the same time a great burden of sin he has taken on. These, for the sins they committed, onto an innocent person, either out of shame or out of fear, by putting someone else, sir, in the position of the guilty.

Now here a proverb comes to my mind. A proverb — it is not a proverb, it actually happened. Harun al-Rashid's brother, Behlül Dânâ. What was it? Harun al-Rashid's brother, Behlül Dânâ, stays as a guest somewhere, at an inn. A guest. The innkeeper says, 'I have no room, but,' he says, 'you sleep in that room,' he says. 'Sleep next to that man,' he says. Well. Behlül Dânâ sleeps next to the man. In the same room. A bed for two. I mean, separate beds. Behlül Dânâ sleeps in one. The innkeeper brings him a bed there. And the man sleeps in his own bed. He sleeps. And the sleeping man is a very rich, moneyed person, very rich. A robber following him stays at the same inn. When this Behlül Dânâ is asleep, he stabs the man to death, and takes his money too. Thereupon, when Behlül wakes up, he sees blood on the floor and a knife there.

He lifts the man up, wondering, did he fall ill? Did he vomit blood? What happened? When he picks up the knife from there, the robber who sees this goes straight to the innkeeper. He says, 'That man,' he says, 'the man beside him killed the man,' he says. At once they look, with the innkeeper: Behlül Dânâ has a knife in his hand. The man is lying there dead, covered in blood. They seize him at once. They bring him before the Shaykh al-Islam of the time. The Shaykh al-Islam says, 'Do you have a witness that you did not kill him?' No. 'But these are witnesses,' they say. 'He saw the knife in your hand too.

And the man is there in his blood. Who else would do it but you? You sleep in the same room,' he says. 'Sir, you too will be executed,' he says. Thereupon

they, er, tell the judge, 'This is Harun al-Rashid's brother, Behlül. Surely he would not do such a thing.' 'He would not, but is there a witness?' he says. A witness. None. There is no witness.

Harun al-Rashid also sends his men. 'My brother would not do such a thing. Search thoroughly, listen, and decide accordingly. If he did it, of course,' he says, 'we bow our necks to the laws.' In this situation there is not a sound. It has all fallen on Behlül. Behlül Dânâ quietly climbs onto the gallows. They say, 'Do you have anything to say?' His eyes fix on that killer. His eyes. The killer was there.

He looks at him, looks, looks, looks, and turns: 'To the men who will hang me I have nothing to say,' he says. The killer, disturbed by that look, suddenly bursts forward. 'Stop,' he says, 'stop. I did that deed. I did that deed. I pinned it on him. But his looks pierced my heart,' he says. 'And although he knew this,' he says, 'he did not give me away. (?)', he says. (?) Thereupon, when they were about to hang him, because he confessed his crime, sir, the side of the dead man forgives this. And the king of that place says, 'Never come to this state again, that is, to this land of mine. Get out of here,' he says.

Yes. So, a slander against an innocent person. But when he later confessed his crime, what a fine recompense. And he is freed from the sin too.

So it is.

Thus Allah has granted people life through Islam. Life. Whoever continues on the path of Islam that Allah has shown and is governed by His judgement, they find life in this world and the hereafter. Both in this world and in the hereafter. 'How does one find life in this world, Hodja? I am writhing (?), in want, in poverty (?), in calamity.' If you say, 'What kind of life is this?', I tell you: your faith has not reached perfection. If your faith had reached perfection — peace is in Islam. Do not forget this. You would submit to your Lord and be content with what comes from Him. 'O soul at peace, with your Lord pleased with you and you pleased with your Lord, enter among My servants, enter My Paradise' — you would enter among the people of whom He says this.

You could not have a faith that would be content with what comes from your Lord. Therefore, because you could not live Islam fully, even if it is that poverty, poverty, even if it is calamities, you could not submit to your Lord. Because faith did not reach perfection. And so you could not find peace. Yes.

There are many (?) words here; we move on. We move on. If people, without (?), the crimes they did or committed, sincerely and wholeheartedly apologized to the other side and confessed, we believe that the people who were harmed would forgive these people who committed the crime. That is why Allah, since He wants this from people, has made His laws known to people. Yes, but people, unable to master their nafs, setting their eyes on passing worldly interests, do not refrain from hurting others. Therefore they become sinners, wrongdoers to their own souls.

Yes, no one, for anyone else's sin, is questioned. If you are deceived by the rosy life of this passing world and trade this world for the hereafter, you will wrong your own soul, you will wrong yourself. 'What is it to you, Hodja? I will do whatever I do. Is it any concern of yours?' I am doing my duty. Our Lord says so too. Out of His mercy He holds a light before people with the verses. He holds it out of His mercy. He knows what they will do, yet He holds it out of His mercy. So that they cannot say, 'You did not make Your verses known to us.' According to the verse 'We do not call anyone to account for what We have not made heard', just as Allah Almighty holds the Holy Quran before people as a proof, a light, in that Quran Allah Almighty also says this to those He has raised: Enjoin the good.

Inform My servants. My servants. Why does Allah Almighty send prophets? Look what it says in the verse. They, it says, approached their peoples from in front, from behind, from the right, from the left. Why? To save them from punishment. So they are (?) human. Human. They are people full of compassion, those prophets. They are righteous servants, people whose souls have been reformed; they took pity on people. And the scholars Allah Almighty raises, being in the same state as the righteous, because they pity people and do not want them to fall into the fire, explain the truth to them. I say now: O man, you as a human being — even if it is your enemy, he has fallen into the fire before your eyes, is burning fiercely and screaming — would you save him or not?

I believe you would save him. You would save him. Unless you are a person of great hatred. And that does not become a human being anyway. So, because we know the hereafter like the state of the people burning before your eyes, those people burning fiercely, we explain the truth to people. So never say, 'What is it to you, Hodja? I will do whatever I do.' Well, whatever you do, I am not going to turn you from your path, but we are obliged to explain.

Had it not been for Allah's grace and mercy upon you, a group of them had set out to lead you astray. A group of those unbelievers.

Yet people misunderstand this verse. They misunderstand it like this. Had it not been for Allah's grace and mercy upon you, a group of them had set out to lead you astray. They think Allah protected him in this world. Whereas Allah Almighty raised him in the first barzakh. So, had it not been for Allah's grace and favour upon you — that is, had He not raised you there with fine character and fine knowledge — here you would have fallen into these people's traps, He says. Yes. It does not mean that here the Prophet went astray or was about to go astray and Allah saved him. Because he came as a mercy to the worlds.

Because he does not speak idly either. Had it not been for Allah's grace and mercy upon you, a group of them had set out to lead you astray. They lead only themselves astray.

Now, if I had sevenfold armour and you shot one bullet at that armour with an ordinary child's pistol, could that armour be (?), is it possible? Allah's verses are just such armour. The weapons people have made in the universe cannot pierce that armour. That is not possible. That is not possible. Therefore that faith, that spirituality, those people who yearn for their Lord, those righteous believers, people have clad themselves in armour with their Lord's verses. They cannot lead them astray. Look what it says in the verse. 'To My servant who knows Me, the temptation Satan gives is (?),' He says.

(?) Well, two-legged taghuts are Satan too, you see; the temptations they give are (?) too. Yes.

They lead only themselves astray. Because they have turned their backs on the verses. Because with their short reason their carnal feelings make themselves seem right to them, and because Satan works together with their nafs, because the world looks rosy to them, these have mortgaged their minds to the world, to Satan and to two-legged taghuts like themselves. They cannot part from following them.

They can do you no harm. It says so. How beautiful this is. They can do you no harm. Allah has sent down to you the Book and wisdom and taught you what you did not know.

Allah's grace upon you has truly been great, it says. Of course. Why? Allah Almighty's grace is truly very great upon the Prophet, but upon the others it is not very great.

He says it to (?). What does He say? Allah's grace upon you has truly been great, it says. As much grace as Allah Almighty bestowed upon the Prophet, upon no created being has He bestowed. The reason: His Essence was an unknown treasure. He willed that it be known. From His light, the light of Muhammad; then He gave him of His spirit. He created him first, made him a mirror to His Essence. And the one He would send as a mercy to the worlds, the Beloved of the Almighty — do you know what he is like? Imagine a king, a king. And the king's favourite. That is, his vizier. His vizier. Who would be as close to the king as his vizier?

Or whose word would carry as much weight with the king as that vizier's word?

So, Allah, the Owner of the worlds — the Beloved of the Almighty, the Seal of the Prophets, Muhammad (peace be upon him), as His Messenger and servant, is that close to Him, and Allah Almighty is that compassionate toward His Beloved, and His Beloved yearns for Him that much. Yes. Therefore, because he is the first created, of course He will love him very much. Allah educated him. What does he say? 'My Lord educated me, and educated me well.' Yes.