Al-Qasas 56: (Oh My Messenger!) You cannot guide those that you love. But those who desire from Allah find guidance. Allah knows the best, those who will attain guidance.

Surah Al-Qasas, verse 56, verse 56: we are reading the wrong version. My Messenger, you cannot guide whom you love. Correct; had he been able to guide — what does Abraham (peace be upon him) say to his father Azar? I will pray for you, he says. Then Allah Almighty says to Abraham: Do not be among the ignorant; he was not of you. Then, by Allah Almighty's word, he separates. Peace be upon you, he says. He parts and leaves his father. Even though he too loved him: in the Hereafter, for one from whom Allah Almighty has cut off His mercy, no prophet will intercede for anyone of his people. They are alone and without anyone, says Allah Almighty.

for them. Yes, now the wrong version we read: My Messenger, you cannot guide whom you love. These are correct. Rather, Allah guides whom He wills. Here Allah would be discriminating among His servants, since it says whom He wills. Now people understand this like this: this man prays, he fasts. He will put him into Paradise. And this one is an unbeliever, bound for Hell. Those He wills are the Muslims. Are there no unbelievers among Muslims? There are. Plenty. Today, among people who call themselves enlightened, are there no enemies of Allah? First let me show you something. To Yaşar Nuri. He died and is gone. We don't believe in Allah, but, he says.

He says this: that's how we learned it, that's how we taught it.

With whom — while sitting and chatting with someone. With Müjdat Gezen. With Müjdat Gezen. These are the words he said when they sat and talked. And he is a Muslim. He learned the Quran. The words of a hafiz. A deviant who teaches people. Yes.

Rather, Allah guides whom He wills. Those who will be guided, He knows best, best. Look, this part is nice. And now look what it says here. Look, don't these words contradict each other? Or am I understanding it wrong? What does it say? Rather, Allah guides whom He wills. Whom He wills. And then it says: He knows best those who will be guided. Those who will be guided — of course Allah knows those who will be guided. This is right; how does He know? At the address Elestü bi-Rabbiküm, when He said 'your Lord', He made a covenant with them. As a result of the covenant, He wrote each one's own fate, his own wish, as fate for him.

So, although we had our own fate, our own wishes and desires, our aim, written for ourselves as fate, we don't know what we will do a moment later. So He has given us the entire essence of our life as characters. Within these characters, in a unit of time, when we reach that unit of time, from time moment by moment, Allah Almighty makes what is to happen appear before us. And we, by carrying out those acts, those deeds, earn reward and sin. He does this not only for Ahmet and Mehmet. For all beings in the universe. For the living things He created. To Allah Almighty, who gives them their sustenance, to the Almighty (?).

This is beyond our mind. Now in this case, although He knows this: rather Allah guides whom He wills, it says. Well then, a meaning like this also comes out here: Since Allah Almighty knows my worship, that is, He knows best, it says; since He knows, He won't like me either, He won't guide me either, or He'll throw me into Hell. You'd say: do as much as you like, I don't accept you. Of course. His word is between His two lips. He does what He wills. No one can go against His lips. In this case the word is not 'whom He wills'. What do we say here? Rather, whoever asks Allah finds guidance. Whoever asks Allah finds guidance.

And Allah Almighty, with His attribute of justice, never lets a person's deeds come to nothing.

What does it say? When you come into My presence today, so that no one is wronged, by the deeds and acts you have done, your due, it says, will be given to you in full, it says. In full. So where does 'whom He wills' come from, according to this verse?

Words like 'whom He wills', 'whom He chose' — in the Quran such wording ascribes a flaw to Allah. Allah chooses no one. Nor does He put anyone He wills into Paradise or Hell. Nor does He guide anyone He wills. It is always those who will. The will is in man. The time comes. We say the will is twofold. Everyone knows this. What does it say? The universal will. What is it? Allah Almighty. He creates what He wants. Look, He creates what He wants. He does what He wants. And there is also the partial will. He set apart from His essence a bearer of will. That is in the soul. A partial one in his soul.

That is why man is the noblest of creatures. In this case this will belongs to man alone. He left it free. Whatever you want, I will give you, He says. If you want, deny. If you want, know Me. Whatever you want, I will give you, He says. Because He gives it great value. Some deny. And some know. That is why they are divided into three. In the seventh verse of Surah Al-Waqi'ah, all (?), coming from one another, all of them, it says, are classes, it says. In this case: those who know, those who don't know, and the class of those brought near. He makes a covenant with them one by one. He can know the most (?) secrets passing through their hearts.

Hodja, is there a heart there? What is in his soul?

His soul is the exact replica of the body.

Is there no brain there? He will load you anew. Now in this case, if Allah Almighty created man noble, in man's own hands is finding the truth or not, denying it, or turning to the truth. The choice is in his own hands. No one can blame Allah. Why then did He send us here? In the world of the Hereafter, when we were created in the realm of lahut and Allah Almighty said, I am your Lord, all of them see Allah Almighty. Does Allah, in an invisible form, say to people 'am I your Lord'? Does your mind accept that? If someone invisible said 'I am your Lord', where would I turn, where would I look? Where would I look? Whom would I see before me?

Who is saying this?

(?) Efendi, you are going too far. How do you know this? I know it from the verse and from what I have seen.

What was the verse?

About the Prophet (peace be upon him), what he saw, it says, what he saw with his heart, what he saw with his eyes — his heart did not deceive him, it says. He rose once more in his true form, it says. Where? At Sidrat al-Muntaha. Allah revealed to His servant, it says, what He revealed. What is the true form? The form at the address Elestü bi-Rabbiküm, the form of the essence.

Yes. All of it is (?) here in the verses. But since the human mind of course hasn't seen those places, it can't know; it only tries to extract something from the outward words it reads. And when we explain in such depth, since the person's mind can't grasp it, this one too is a deviant, they have concluded.

If he thought just a little, the person calling me a deviant denies the verse. And heads towards kufr. Heads towards kufr. Because he speaks without knowing, he is a sinner.

Yes.

How deep it goes, doesn't it?

If you don't see these, you can't explain them. Nor can you find the errors in these verses. Not in the verse. In the verses people have rendered wrongly, because they rendered them wrongly. Where — you can't find them easily.