Ali 'Imran 110: You are the best community that came out for the goodness of mankind. You order the good and forbid the wrong and believe in Allah. If the People of the Book would have believed, it would have been good for them. There are some among them who believe, but most of them have gone astray.

Yes.

We stopped at verse one hundred ten, he says. In verse one hundred ten of Surah Al Imran.

You are the best community brought forth for the good of people. Now you find it. Where is the mistake? What does it say? You are the best community brought forth for the good of people. You enjoin good, forbid evil and believe in Allah. Had the People of the Book believed too, it would surely have been very good for them. Some of them do believe, but most of them have strayed from the path, it says. Right at the start, Hodja, it says "a community brought forth", doesn't it. Yes. Mashallah. Good. Now why? We have to find that too. Why is there a mistake in "brought forth"? One, the word "brought forth".

You are the best community brought forth for the good of people. By whom were we brought forth? When you say "brought forth" — this is a verse. If it is a verse, when Allah Almighty says "brought forth for you people and for their good", it means brought forth by someone else as well. Here: "you emerged for the good of people"; "emerged" — look, "brought forth" is one thing, "emerged" is another. Now when you say "emerged", Allah Almighty sends the Holy Quran to the worlds, to the worlds. Those in the worlds who believe in the Quran, that is, who believe in Allah's verses, who take their place in that rank, enjoin good on people and forbid evil.

It becomes: good to people — "you are the best community that emerged for the good of people". But when you say "brought forth for the good of people", this time it's as if there is a picking out one by one, that is, a separation among people as well; it goes to many meanings. But when you say the meaning "emerged", this is a definite command. In many places mistakes are made. For example there is a mistake in Elestü bi Rabbiküm too. What mistake? Elestü is a definite command. He says: I am your Lord, of you. Look. Alastu bi-Rabbikum. I am your Lord, of you. Now it appears everywhere as "Am I not your Lord?" When He says "Am I not your Lord?", here there is completely, under the influence of that realm, a statement someone shaped (?) after his own mind and said.

What is this? Allah Almighty creating our souls there, suddenly giving them life, suddenly men around 23 years old, my dear, in companies (?), all of them, when He says "I am your Lord", suddenly before them they see Allah Almighty and the Prophet. In this situation, "I am your Lord", Allah Almighty addresses them. "I am your Lord." Now when He says "Am I not your Lord?": when Allah Almighty was creating our souls, we were to be witnesses to it, witnesses. After being witnesses, if we deny Allah, if we deny Allah, then: "Am I not your Lord? That is, am I not your Creator? Did you not witness yourself too?" That's what it means.

Now I will support what I said with a verse. I will support that it was like this with a verse. (?) Surah Taha, verse 134. Surah Taha, verse 134 proves this. And Surah Al-Qasas proves it too. Now let me tell you here. We're going a bit outside the lesson, but never mind. We'll learn it here, God willing.

Look. Surah Al-Qasas, verse 47. When a calamity befalls them because of what they themselves did, if they were not going to say "Our Lord, if only You had sent us a prophet so that we would follow Your verses and be among the believers", We would not have sent you, it says. The Prophet. That is, He would not have sent us to these worlds. Now Surah Taha, verse 134. If We, before this, before the Quran, that is, before people came into the world, while still in the realm of Lahut, if We had destroyed them with a punishment before this, before the Quran. that is, We knew what you were. Deniers or believers. Or Muslims.

We knew what you were. If We had destroyed you with a punishment, they would say (?) as follows. "O Lord, if only You had sent us a messenger, so that before falling into this lowly (?) we had followed Your verses." So the human who suddenly there sensed his creation, on seeing Allah Almighty before him in human form like himself, out of pride and arrogance denies Allah. He waits for the Lord of his own imagination. And since Allah Almighty is free of deficient attributes, He creates these worlds and sends us to a world where He is not seen, where His essence is not seen. Here now, in Alastu, is 'am I not' important, is 'I am not' important, 'am I not' it makes people deny the verse. It drags the verse into superstition, it changes the meaning of the verse. Here too, one word, "emerged", "brought forth", that is, the meaning changes a lot here.

Here you have to pay attention to the science of kalam. Without the science of kalam you can't (?) anyway. Those sciences you will have to know. Yes, what (?) — some of them do believe, but most of them have strayed from the path, it says. My dear, correct. Because here it says "most". This part is correct to the end. My dear,