Al-Baqarah 251: Thus, they defeated them with the permission of Allah. And David killed Jaloot. Allah gave him (David) kingship and wisdom and taught him from whatever (knowledge) Allah wanted. Surely, if Allah would not repel some people’s (evilness) with others’ (goodness), the world surely would be full with mischief. However, Allah is graceful towards all mankind.

In the end, by Allah's leave. Verse 251. They defeated them, and David killed Goliath; Allah gave him, David, kingship and wisdom. Look, he gave kingship and wisdom. Wisdom is given to the one who has knowledge. In wisdom many things lie.

Some illnesses lie in it.

If we let you taste it in some (?), part of a delicious knowledge lies in it. In wisdom. Yes. He gives him wisdom.

Here there is a wrongly interpreted verse.

First let us read here the wrongly interpreted verse. Then let us read it in its corrected form.

In verse 251 of Surah Al-Baqarah, what does it say?

In the end, by Allah's leave, they defeated them. Yes, in the end, by Allah's leave, they defeated them. Correct. And David killed Goliath. That is correct too.

Allah gave him, David, kingship and wisdom. That is correct too. Where is the mistake? Now the mistake begins. He taught him of the knowledge he willed.

It says our Lord taught him of the knowledge He willed. Yet there is a question there.

As much as he willed. When it says that, it is not as much as the one who wills wills either. Look. It is not as much as the one who wills wills either. Because since a person does not know his destiny, he may also know something more. Now the true meaning here: Turkish has no exact equivalent of the Arabic. And a person cannot understand it. To understand this, wisdom is needed. Wisdom. It speaks of such wisdoms, doesn't it; we will come to that now. What do we say? In brackets, that is its meaning. As much as is in his fitra, that is, in his destiny. He taught him of the knowledge he willed. What David willed. As much as is in his fitra.

That is the meaning here. Yes. Had Allah not repelled the evil of some people by others, the rest of the verse is correct, the earth would surely have been turned upside down. But Allah is gracious and generous toward all mankind, it says. Now, when we come to the commentary of the verse:

In the end a small group, gaining the upper hand over a large group by Allah's leave, defeated Goliath's army. David killed Goliath; the strife and those who did injustice on earth he stopped. Along with this, Allah gave David, who killed Goliath, within his destiny the kingship and wisdom that were there. Within his destiny. That is upon David's wish and desire. Sir, from before, those wishes from before. Now, if we pay attention, here of what we have explained, none, so far, with knowledge, since we have explained it with verses, you see that no verse contradicts any other verse. You see that in nothing we have said does any verse contradict another.

So this is not a book that could be written with human words. And so it is also proven from this that it is a miraculous book, beyond human reason, which our Lord wrote with inspiration. Why? No verse contradicts any other verse. And all the verses confirm one another. Everything explained, among the wrong interpretations of the verses, with the most beautiful truth, Allah's (?) holds a light before us with the verses He told us, and we too explain these to you openly, in the best way. What was it? Within David's own destiny. He gives him kingship and also wisdom. Wisdom. Look what you say in it, after that.

Sir, had there not been the fighting of the evil of some by others, the earth would surely have been turned upside down. But Allah is gracious and generous toward all mankind.

Allah Almighty also says in a verse: to whomever we gave knowledge, to him we gave wisdom. We give wisdom, he says. So within the (?) of that knowledge, that person of knowledge, because he is within our Lord's knowledge with the other verses, because He raised him with that knowledge, so that he does not speak wrongly, He gives him the ability of insight, the ability to grasp the subtlety of that verse. And the person understands this. When he speaks that way, all the verses always confirm one another. That is wisdom. Being able to sense the subtlety in the verses, in the words our Lord spoke.

This is called wisdom.

Allah Almighty, according to the strength of the work in David's fitra, taught him on earth as much as He willed of the knowledge that would be needed. As much as He willed. Speaking about the work he would do on earth; pay good attention. That is, within his destiny and by his willing, that is, in his fitra, and accordingly He taught him knowledge.

Had Allah not repelled the evil of some people by others, that is, had there not been, when some people stir up strife on earth, other people, in order to spread right and justice, Allah's justice on earth, preventing their oppression, the earth would have drowned in strife. It is arranged so that Allah Almighty, those who know and those who don't, those who obey and those who don't, those who say 'Allah' and those who turn their backs on Allah, how beautifully He proves them through one another here. Yes. Had Allah not repelled the evil of some people by others, the earth would surely have been turned upside down.

That is, it would have drowned in strife. Allah, who created the universe, since He knows what people will do on earth, by bringing a good one against an evil one to repel it, has had the evil repelled by the good.

This, what we have explained, we say. We need to open up this place a little. That is, we say we need to open up what we explained a little. We are trying to open it up. We said that by bringing a good one against an evil one, He has the evil repelled by the good. We said before that every person lives his own fitra. Allah has no willing over people. Had Allah had a wish over people, people's partial will would have been taken from them, we said. Here people, perhaps there are those who have just started listening to us.

When we say Allah Almighty has no wish over man, if Allah had no wish over man, where would man have come from? So He wished it and created him. Not in this sense. Not in this sense. I will create such a being that... this is our Lord's wish. It will program itself in the universe. That is what is called partial will. Listen well: partial will. Leaving the person free in the ability to decide for himself, and the person thinking, deciding by his own judgment: the person's own will. That is partial will. Partial will; the universal will is Allah Almighty. Partial will: giving a trace of His spirit, so that spirit, with that part of it which is in the universal will, that partial spirit, with that part, governs itself, directs itself, decides for itself and shows its own ability, proves what kind of person it is.

Partial will. In this, Allah does not interfere with that person. He only created. What was it? He would create. He would create man. That man would be left free to know his Lord, or not, by his own will. So our Lord created man with that 'kun', that is, 'be', wish. Then He left him free with partial will.

Here we said that by bringing a good one against an evil one, He has the evil repelled by the good. So, did He take people's partial will out of their hands and have the evil repelled by the good? Had it repelled. Doesn't that work? we say. No. This rests on the address Elestü bi-Rabbiküm. Elestü bi-Rabbiküm. That is, leaving everyone free in their own will, knowing Allah Almighty or not by one's own will. The place I opened a moment ago was exactly this. When He said 'I am your Lord', it is the parting of those who know Allah and those who don't. With their coming to earth, those who submit to Allah's commands and those who don't stand up against each other.

So in this situation, it is His having the evil repelled by the good. The evil by the good. The good, that is, those who gave Allah a good covenant, how will they find their rank?

And if the evil gave Allah an evil covenant, how will they find their rank? The evil, that is, those who rebel against Allah, who deify their own nafs, will act outside Allah's commands. They will do injustice, seize property, kill people unjustly, oppress people. And what will the good do? They will abide by Allah's commands, do what Allah says, prevent injustice, and for Allah's sake stop the oppression done to people. So a good one will stand up against an evil one. Allah has programmed these according to future times, within people's own wishes: with the values of the good, the evil's, the good's, the good preventing the evil of the others, both sides, with their actual deeds, committing good and bad deeds in proportion to their own wishes; the good will stand against evil.

And the evil, to carry out its own wish and desire, sir, its wish, will stand against the good, and one of them for right and justice. The other, because he deified his nafs; they will struggle with each other. One will find Allah's wrath, and the other Allah's mercy. Wa man ya'mal mithqala dharratin khayran yarah. The atom's weight of good he did will be written. Wa man ya'mal mithqala dharratin sharran yarah. The atom's weight of evil will be written too, it says. What you have earned, the return of your two hands, is enough, it says. Yes.

At the same time, the meanings of Allah Almighty's verses come to be manifested. Through their acting this way, our Lord tells us these things in this way. So, had Allah Almighty, with the good, not repelled the evils, the earth would be turned upside down, the balance would be broken, and mankind would fall into the hands of a few tyrants. To satisfy the nafs of these tyrants, oppressing people would never have stopped. The lives of the oppressed people would have become unlivable in the hands of these tyrants. Like what? To give an example: in the time of Pharaoh, like the Children of Israel, life had become unlivable.

The heaviest work was given to them, to the Children of Israel. They used to work them as slaves. What they earned working until evening just about matched the tax they paid the state. If they had earned a little more, then they fed themselves with it. They lived in oppression like this. Then they killed their sons and let their daughters live. These are oppression upon oppression, of course. Yes. Is this a life? Is this any way to live? If it had always fallen into the hands of tyrants, this state. So against the tyrant, Allah Almighty set up the one who would prevent oppression, (?). Whose messenger? Moses.

How beautiful. The verses always confirm one another. Against the tyrant He set up Moses, who would prevent oppression and (?) right on earth. Yes.

So because Allah is very gracious to people, in His verses Allah Almighty says: Allah is gracious and generous toward all mankind. Toward all mankind. That is, He never says: this one is obedient to me on earth, this one is rebellious to me on earth, and treats him with enmity. What does He say? My mercy is for everyone in the universe, look. In the hereafter only (?). So He will give everyone their sustenance. He will feed them and provide for them. He will have them prove to Him what kind of person they are. So what do we say? Because Allah is very gracious to people, in His verses Allah Almighty: Allah is gracious and generous toward all mankind.

Let us pay attention to this verse. This meaning in this verse: when we say Allah is gracious and generous toward all mankind, Allah Almighty means the people living on earth. The people living on earth. Otherwise, if He were gracious and generous toward all mankind, then in the hereafter too, toward the same people, all of them being freed from hell would have been necessary. Don't be mistaken here. This verse concerns the people living on earth. Just as with the attribute Rahman His mercy is for everyone in the universe, with the attribute Rahim in the hereafter only (?); so that is its continuation.

The continuation of that verse. Not its continuation, rather its support. Why does Allah here say He is gracious and generous toward all mankind, and not that He is gracious only to those who obey Him, (?), to those who listen to me? How beautiful, look, how beautiful. Now we open that place for you too. Allah Almighty has the attributes Rahman and Rahim. We explained these in the section on the Basmala. Let us touch on it briefly here too. The attribute Rahman is for everyone in the universe; the attribute Rahim in the hereafter is only for the believer. Accordingly, when each person made a covenant with Allah Almighty, so that people, as a result of the covenant they gave, could do good and bad deeds, to them, within their fitra, a lifetime long enough to prove what kind of person they are He has given.

We have explained this lifetime to you as well. We said: how did people's lifespans come to be what they are? Why were they not all equal together? According to each person's wish and desire, according to his wish, in the world, with how many breaths will he complete that wish? Our Lord knows this. That number of breaths is what the person gets. It becomes a lifetime. That is how a person has a lifetime. Yes.

Within this lifetime, for appearing with their bodies, for the bodies given to them in trust to eat and drink, so that a person can bring out his covenant with his actual deeds in proportion to the covenant he gave, Allah, with His justice, to these bodies He gave in trust on earth, without doing injustice to anyone, whether idolater, whether (?), whether religious or irreligious, in the material world all are equal before Him. In the material world. In this respect, for the sake of the bodies and in view of the good and bad deeds they will do, Allah Almighty is gracious toward the people whose will is in their own hands.

To all of them, bismillah. He even says in a verse: I divided even the earth equally among you. Yes. That is, He did not say: this one was a Muslim, I put the Muslim in the best place; this one was a disbeliever, and your place was here.

In this respect Allah is very merciful to all people.

Why is He very merciful in this respect? As we wrote above in our words, in our commentary, for the sake of these bodies, for their outward appearance, Allah Almighty, who gave these bodies to that spirit in trust, for the sake of these bodies feeds them and gives them drink. He treats them with justice and equally. The attribute Rahim in the hereafter is only for the believer. The reason is this: when a person who gave Allah a good covenant abides by what Allah says, with the attributes that correspond to it, when Allah takes care of him in the hereafter, the attribute Rahim is only for the believer.

Yes. Think of a factory owner, to the managers in his departments he says: go to such-and-such town, there do your purchasing for the factory, or do business on my account, he says. He sends them.

The factory owner watches this with cameras. These managers. The person who comes to that town, with the capital the factory owner gave, shops for his own benefit.

The other, according to the trust the factory owner gave, shops in the factory owner's favour. When they return, when both of them return, one of them is bankrupt. Because all his wealth had been given to him by the factory owner. Because he did business against himself, since he did not do what the factory owner said, he is (?).

The other is praised because he did the factory owner's work. He is rewarded. Every comparison falls short, of course. The owner of this whole world is Allah Almighty. We too are people doing business in this world factory. Some of us for Allah, and some of us, in the feelings of the nafs, only for the world, forgetting Allah, for our own benefit. Have you not seen the one who deifies his nafs? Yes. In this case, when we return to the hereafter, of course the state of the two people will never be the same.

In this respect, when He says Allah is gracious toward all mankind, in the material world, with no nation, no religion or irreligion (?), toward everyone His justice is equal.

In the hereafter, (?) are made content.