An-Nisa 106: And seek forgiveness from Allah. Indeed, Allah is Oft-Forgiving (Ghafoor) and Most Merciful (Raheem).

Surah An-Nisa, verse 106 And ask forgiveness of Allah. For Allah is Most Forgiving and abundantly Merciful.

Look what He says regarding the Prophet. And ask forgiveness of Allah. The meaning here is very different. They think it is like this; of course the meaning varies: first meaning, second meaning, third meaning, it goes on to a fifth meaning. In the first meaning: since people were created deficient, since you too are deficient before your Lord, ask your Lord forgiveness for your own self. Right. Right. And ask forgiveness of Allah.

O My Beloved, I sent you as a mercy to the two worlds. Ask forgiveness for that community of yours too. Look how beautiful. Ask forgiveness for your community too. Doesn't he say: until not a single one of my community remains in hell, until none remains, I will intercede for them with my Lord, he says. Well, what is this if not asking forgiveness of Allah? The one who insists, my community, for his community, the Beloved of the Majestic, Muhammad (peace be upon him), would he leave that community of his alone? So, how beautifully Allah Almighty, in the verse here, says: I have given your community to you as well.

That is how the verse is. Your community is yours as well, He says. Look what He says: And ask forgiveness of Allah. Only for himself? That one imagines it is for himself. He came as a mercy to the worlds. He will intercede for his community. He will ask forgiveness for his community. What is He saying now? Again Surah Al-Kawthar comes to my mind. You know, the Prophet had come out of the prayer and was going home; because his sons had died, among the Arabs one who has no son is called without offspring. They call him (?). They look down on him, they despise him. Because it is not so, to show that it is not so, the Prophet's children Allah Almighty takes while he is still alive.

And the polytheists, to mock the Prophet, say: today we saw an abtar. Abtar, that is, without offspring. Now the other one asks him. Where did you see him? When did you see him? Just now, he says, he passed by us, he says. The Prophet is very saddened. When he comes home, Allah Almighty sends down the verse. Innâ a'taynâke'l-kevser: I have given you al-Kawthar, He says. They think al-Kawthar is a pool in paradise. Let them lick their palms. Of course, the meaning of Kawthar also goes to the outward. I have given you all good things, He says, good things. I have given you the chief of all good things.

I sent you as a mercy to the two worlds. What does He say? Ask forgiveness of Allah for them. I have given you those good things.

Pray, He says. Offer a sacrifice.

Those who call you abtar are themselves abtar, He says. I have given you your community, He says. I have given you your community. So it is they who are without offspring and abtar. Shall I tell you one more verse? (?). I mean, let me tell a verse. About their being abtar. In the hereafter, He says, they will remain without anyone and alone, He says. Without anyone and alone. Those are the real abtar. They are the truly offspringless. Those are the eternal people of hell. Look how beautiful, the verses always support one another. Yes. And now, am I interpreting? When I explain these, am I interpreting?

I explain the verses with verses. But that head that cannot understand it (?) is apparently angry that I do it. I just laugh too. (?) Look, let me read my sentences here. I will read my sentences. If any of them goes against the verses, whichever it may be, whichever sentence of mine, let him find, in all the surahs, I mean in the commentaries, a single letter outside the verses. What does it say now? They are human, but they need to find pardon and (?) from Allah Almighty. According to what did I write it? Allah created man (?) deficient. He did not create him free of error. If We had created servants who err, He says.

If We had created them as servants who do not err, We would destroy them and create servants who err. Why does He say it this way here? Because He created man close to His essence, because He gave him of His spirit, man, He says, will err and know his helplessness. He will ask his Lord for pardon and forgiveness. That way he will fit the purpose of creation, He says. And this is that sentence. We come to it. Because Allah created man deficient and fallible. We open it up here anyway. Because of this fallible creation, people commit sins. And Allah Almighty, being Most Forgiving, for what man has done, for what he has done, will give either reward or punishment in return, He says.

This too corresponds to the verses. Let me explain this too. We earn reward and sin through our actual deeds. Did you think you would die without proving what kind of person you are: according to this verse are the sentences written. If, with the whims of the nafs, we say of our error, we did well, we earn sin. If we regret that rebellion, that error of ours and ask our Lord for pardon and forgiveness, we find our Lord Most Forgiving. Here is a verse for you. Allah is Tawwab, He says. He is very forgiving, He says. That is, He is pardoning, He says. Yes. Look, do you see the sentences? None of them is outside the verses.

I do not interpret. I open the verses with verses. That tiny (?) thinks it is interpretation. This is not interpretation. It is not interpretation. I will say all of it in view of the verses. In view of the verses.

Yes. The meaning of Most Forgiving is: since an atom's weight of good and an atom's weight of evil that man does is written down, since it is written down, the one who calls these to account, who is aware of what is done, from whom nothing in it is hidden, who sees everything and forgives much: that is its meaning. Forgives much, when one asks for pardon and forgiveness. Yes. So if people, for the errors they have made, (?) from Allah Almighty and ask forgiveness for their sins, and the verse says you are constantly engaged in repentance, they will find Allah Almighty Most Forgiving. Why? This too: Allah is Tawwab, He says.

We rely on that here too. Allah is Tawwab. He is very forgiving, He says. The Prophet (peace be upon him) says: even if your sins reached the clouds in the sky, when you repent once, he says, repentance, them, he says, Allah Almighty changes into good deeds, he says. Look, I am opening it sentence by sentence now. Word by word. All of these are words written in the light of verses and hadiths. If one of them had gone outside a verse or a hadith, our heart would darken. Allah Almighty would at once say what is right, in the light of the verses. These are written with inspiration. We say so at the beginning anyway.

These are writings written with inspiration. These do not fit into the mind of a human being. If Allah had not helped.

Yes.

What does it say? Now they will find Allah Almighty Most Forgiving. Just as Allah Almighty forgives people's sins, in the sins they have committed the reward, He changes into reward, He says. As I said a moment ago. What does he say? The Prophet (peace be upon him): even if it reached the clouds in the sky, He forgives it and changes you into good. He changes your sins into good deeds. Allah Almighty is Ghaffar to you. He is pardoning. With the attribute Sattar, He is also the one who covers. He covers sins. Yes. That is why he says: mark your sins, he says. Look, these are all words written as counterparts of verses.

If your head does not take this in, if it does not grasp these verses, if you can call this interpretation, then I cannot say anything to you. If you call it interpretation. What kind of understanding is this in you, under the (?) of these verses, if you can call this interpretation.

Yes.

We have also cited the hadith here. In a noble hadith the Prophet (peace be upon him) says: if your sins reached the clouds in the sky, when you repent, Allah Almighty changes your sins into good deeds. So man does not lose hope in Allah, and if he always turns to Allah, the absolute power besides whom there is no other god, shall I tell a verse for this too? Only the disbelievers lose hope in Allah, He says. Look, everything I say corresponds to the verses: only the disbelievers lose hope in Allah. Yes, what do we say in ours? So man does not lose hope in Allah, and if he always turns to Allah, the absolute power, besides whom there is no other god, then, since Allah is toward His creatures Ghafur and Rahim, He protects and forgives people.

Blessed person, is there any interpretation here?

If this seems like interpretation to you, what more can I tell you? Do you have knowledge, that you speak to me like this? I will open the verses below sentence by sentence too. I said the verses; I will also open my commentaries sentence by sentence. I will open them too in the light of the verses. Always in the light of the verses. The whole Quran is like this. The commentary is like this. The whole commentary (?). From the first volume to the end of the eighth volume. The verses were always explained with verses. Yes. Will you be able to find another commentary like this? This is Asr-ı Saadet.

A step toward the Asr-ı Saadet that is to come.

I am not the one saying this. People say it. All those commentaries will disappear. And it will be cited as the source. Those who chase fame and glory, who have much wealth, and those who tag along behind them, those who follow what the Taghut says, who bankrupt their hereafter for worldly gain, who wrong their own souls, for a passing world they will be deceived by this pompous world, and in the end they will journey to the hereafter in loss. Do not join such people.

Do not become anyone's slave, do not become anyone's servant. Use your minds, compare, compare. Have the ability to make comparisons.

If you cannot compare, they will put a mortgage on your minds. Hodja, I go to them, I go for (?). Even just being with them is enough. Just your being there with them is enough; so be honest, do not seek your provision from him, seek your provision from Allah, turn to your Lord, ask Him; He is the best of provisions, the best of providers.

Both from the lawful and without question or account, He gives you your provision. But ask Him for it. Yes, if you take it from someone else, if you gather without regard to lawful or unlawful, then there is a painful punishment for you. My community will divide into three groups, he says. The first gathers without regard to lawful or unlawful; for him there is a painful punishment, he says. The second gathers worldly goods, he says. For him there is a fine reckoning, he says. A fine reckoning. That is: your neighbour went to bed hungry, did you go to bed full? While the people around you were in need, did you, in pleasure and enjoyment, lean back on your (?), turn your back on them and, within your own wealth, go to bed thinking only of yourself? He will ask.

Weren't you brothers? Weren't you responsible for one another? Weren't you together? He will say. What use will worldly goods be to you? You only eat as much as you eat, drink as much as you drink; that is your provision. If you use only as much as you use, that too is your provision. (?) an inheritance that will remain.

So you will take your own measures and leave the decree to Allah. The third, he says, even if he does not have food from evening to morning, he too says, he says, (?) Allah. Allah is the giver of provisions, he says. He is patient. Yes, so man, among these three groups in Allah's hand, will himself choose his place.