Ali 'Imran 187: Allah has said to those who were given a Book; “You will proclaim it to people and you will not hide it!” However, they disregarded this and exchanged it for a small worldly return. How bad a trade theirs is.

This is one of the wrongly explained verses too. I do not know how it got explained wrongly, but we have written the right version here. Since that Quran is not here, they have taken from here the one with the translation; it will come, God willing.

What does it say? We read the correct one. Allah had said to those who were given the Book: you will certainly explain it to people, you will not conceal it. But they turned a deaf ear to this and exchanged it for a little worldly gain. How evil is the trade they made, it says. Now, when we read this here, we read this verse normally. But there is a place written in red here.

How they explained this verse is very important. If in your hands, in your hands, or if Ender is listening to us, in Ender's hands, the text as it is explained in the other books were written here, it would be better. It would be better.

Then you would understand the difference between the two very well. Which is right, which is bound by superstitions, how they have given Allah attributes, you will see better.

To those who were given the Book Allah Almighty said: you will explain these to people. You will not conceal these.

Although He said this, because Allah Almighty's commands went against their own interests, they changed the verses in the Book without fearing Allah.

Allah Almighty had said to those who were given the Book: you will certainly explain it to people, you will not conceal it. But they turned a deaf ear to this and exchanged it for a little worldly gain; how evil is the trade they made, it says.

People, changing Allah's verses for their own interests, saying Allah said this, and deciding in Allah's place, is of course because they cannot understand Allah as is due, or because they are spoilt, saying the punishment will not touch us for more than three days, because they say this.

Because they say: we are Allah's close ones. People who go this far.

So, to those who were given the Book Allah Almighty said: you will explain these to people, you will not conceal these; although He said this, because Allah Almighty's commands went against their own interests, they changed the verses in the Book without fearing Allah. They turned a deaf ear to Allah's word; they did not listen. In return for worldly interest, they exchanged it for a little worldly gain. Who are they? The rabbis. By giving the rabbis a few pennies, they had the rabbis change these.

What is meant by a little worldly gain in this verse: that Allah's word cannot be compared with the world or anything else, that the word of Allah the Creator comes from His Being and created beings cannot be held equal to His word, that what He created is under His own power, that He has no need of them; it is little, in another sense than worldly gain, it means that He gives no value to the world. If value had been given to the world, on the Day of Resurrection the world would not be rolled up like a rag and thrown into Hell. Yes. (?) once Allah had taken from the People of the Book the assurance: you will certainly explain and tell the Book to people.

You will never conceal it. He had taken an assurance. But they this covenant they disregarded, turning a deaf ear to it. They sold it for a price. Look, what an evil trade, it says.

Now, in this verse, how close the verse we explained is to it, more or less. But how opposite it is, too. To the one who knows. To the one who knows. Now, together: Allah, from those who were given the Book. This one, too: once Allah, from the People of the Book; no difference. You will certainly explain and tell the Book to people. We wrote it that way too. You will certainly explain it to people. We had said: you will not conceal it. He had said. Well: you will explain it, you will tell it. You will never conceal it. Right. He had taken an assurance, it says.

Do you know what this means? He took an assurance, He made a covenant with them this way, and they broke this covenant. They broke this covenant; that is, this goes back to the address Elestü bi-Rabbiküm: although He took a covenant on that destiny, when that person comes to the world, he is able to break this destiny. Is there such a brave man? I am saying it now: is there such a brave man? Is there a brave man who can change his own destiny? According to the verse: unless We will, you do not will. If the covenant we made earlier became our destiny, is there a brave man who can change this destiny of ours?

Allah took an assurance from them, and they broke that assurance. They went outside the assurance.

That is, they overrode Allah Almighty's judgement over them. They were able to change their destinies. What does it say now? He had taken a pledge. If He took a pledge, if Allah Almighty took a pledge from them this way, He must give them a character accordingly. Then Allah is blamed here. Allah Almighty could not give them such a character, and since they act, outside these characters, with their own wishes and desires, since our Lord could not give them the character within these people's own wishes and desires, because they act this way, what more does Allah Almighty want from them? Allah is being blamed here.

Whereas what do we say? People's wishes and desires, their aims, became their destiny. If wish, desire and aim are a person's destiny, if people are free in their own limited free will, and if people are to prove in this world of possession what kind of people they are, if Allah Almighty took a pledge from them here, if in return for that pledge He could not instil these characters in them, then here Allah Almighty, from these people, what does He want?

When these people act this way, why does He count them as sinners? Now do you understand? The errors in the verse, their sophistries; but at first glance it looks the same, but He took a pledge, did He not? He took a pledge, and there it settles the matter anyway; after that these change; He took it. But look what we say: Allah, to those who were given the Book: you will certainly explain it to people, you will not conceal it, He had said, He said. (?) in the Quran too, does He not say: you will pray, you will fast, you will not commit adultery, you will not gamble? If you do it, it is against yourself.

Then it says: but they turned a deaf ear to this. That is, they turned a deaf ear to Allah's word. But what does it say here? He had taken a pledge, it says. Now, His saying is one thing, His taking a pledge is another. His taking a pledge (?), that is how it is written, (?). He took a pledge. He took a pledge, and could not give a character according to that pledge. But His saying is His sending the Book; whether they keep His command or not. Can you understand the difference between them? How great a difference there is here. With a single word, a single word, people (?); you see this here.

And then people say (?).

He said: this man writes things on his own. He writes what he himself knows, his own ideology. This is not an ideology. This is the knowledge of the Quran's verses that they do not know. This is something they do not know either: a person whom Allah Almighty sent to the world with a duty, the person being raised by Allah, drawing out the subtleties in those verses, telling people the truth and removing superstitions from religion. The superstitions that have entered religion since the founding of the Republic, and those before it as well, we are removing, trying to remove, we are working on it.

We are preparing for the future. Whether one believes or not. We are not going to change anyone's destiny.

Of course, in many commentaries and translations it has been written wrongly in the same way, Hodja. Of course, they are copies of one another, my child. They are all copies of one another. All on the same matter, they have given Allah attributes. Whoever Allah took a pledge from, it is not possible for that person to change that pledge. Because it becomes his destiny, that, his. It becomes his destiny. But look what Allah says to them: to those given the Book, you will certainly explain it to people. His saying the verses. His saying: you will not conceal it, is one thing. He took a pledge from them is another.

If He takes a pledge, it enters their destiny. Then it comes to their changing that destiny. If Allah Almighty took a pledge, it leads to His not being able to instil those characters in them (?) of His pledge, that is where it goes. This gives Allah attributes.

And then when they write it this way, they become scholars, glorious, famous people.

Yes.

For example, it says: once Allah, from the People of the Book, does this thing to them. In Göksel it says: Allah took a pledge from those He gave the Book, saying: you will certainly explain it to people, you will not conceal it, it says. The same verses. All the same. Wherever you look. They are copies of one another. Copies of one another. So, there are more than 400 such words that give Allah attributes. There are verses. Close to 400. More than 400. We put 389 of them here, but the situation is the same. The situation is the same. The others, this. Anyway, when you read 150 of them, 200 of them, the others are all on the same subject. They have closed off a few subjects.

A few subjects. Here they have made Allah helpless.

If Allah Almighty took a pledge, from him: Ahmet gave Me a pledge. I made a covenant with him that way. I will give him such a character that he does not go outside that pledge. The moment he goes outside the pledge, I will have failed to instil the characters in him. I am going to write his destiny, you see; I will give him a character the way he gave Me the pledge, I will know what he will do according to that character, what he aimed for, and according to that I will write his destiny, and within that destiny I will test him. And he will have wishes and desires within that destiny. If I cannot give him this, I am given attributes.

That is how they have given Allah attributes. Now the situation is understood, is it not? In the words, in one small word, the difference: He had taken a pledge. Yes.

We come to its commentary.

To those who were given the Book Allah Almighty said: you will explain these to people. This is what the verse says. Although He said: you will not conceal these, because Allah Almighty's commands went against their own interests, they changed the verses in the Book without fearing Allah. Why? They changed them. My beloved, do not mind their denying you. In their time they betrayed Me too, He says. That is, against Allah Almighty: You are not my Lord. How are You my Lord? How do You create me? Because, as we said, created close to His Being; He gave from His spirit. Such a resemblance, you see. In this case, he expects the Lord of his imagination.

Hence the verse: they will not be able to see their Lord. Yes. Is there a god other than Allah? They will see their Lord. Allah's word they turned a deaf ear to, they did not listen; in return for worldly interest they exchanged it for a little worldly gain. In this verse, what is meant by a little worldly gain: that Allah's word cannot be compared with the world or anything else, that the word of Allah the Creator comes from His Being and to His word created beings cannot be held equal, that what He created is under His own power, that He has no need of them; His saying: a little worldly gain.

In another sense it means that He gives no value to the world. If value had been given to the world, on the Day of Resurrection the world would not be rolled up like a rag and thrown into Hell. A little worldly gain, in another sense: that a person's lifetime, compared with a day of the world of the hereafter, is like one or one and a half hours of worldly life, that in the end, according to the verse all souls will taste death, a person dies and goes to the world of the hereafter, that for a person who will enjoy himself a short time in worldly life, compared with the eternal life of the world of the hereafter, the world has little value: that is what it means.

The meaning changes from meaning to meaning. These are those who, turning a deaf ear to Allah, make light of His word, who feel desire for Allah's creations, who abandon Allah Almighty. Those who believe what they see with their eyes, who forget Allah who created them.

They are those who forget Allah who created them. Those who, not using the blessing of reason upon them, act on the path that their selves or Satan show them. Those who, without thinking that they will be called to account on the Day of Resurrection in the divine presence, all their being exchange for this world. Those who commit every kind of wickedness. Every kind of wickedness. When we say every kind of wickedness, whatever comes to your mind is there. Outside the religion of Islam. Whatever comes to your mind is there.

I (?) to list them.

So, they are like four-legged animals roaming the earth. Even more astray in their ways.

The human being, filth, wickedness that would not even come to mind, they commit.

If he is a Muslim, up to a point he goes, he does not go beyond that. Faith protects him. Yes. So Allah Almighty, by addressing this people, is actually, until the Day of Resurrection, addressing the people who will come with this understanding: O people, if, deceived by My creations, you forget Me and abandon Me, take the blessings I gave and enjoy them, (?) forget, and change My verses, or deliberately, although Allah and His Messenger did not say it, saying Allah and His Messenger said so, attribute (?) to Allah and His Messenger, then the trade you have made will have been very evil, and such people, while still in this worldly life, will have tasted the punishment of the world of the hereafter.

Surely.