Az-Zukhruf 32: Are they the ones to distribute your Lord’s blessings? It is We who distribute the means and provisions between them, in this worldly life. Some of them are superior to the others by ranks, so that some may command work from others. The mercy of your Lord is better than the things (wealth) they amass.

May He grant good deeds, amen, God willing, to all of us, sir; may Allah be pleased with you, he says, yes. In verse 32: Is it they who distribute your Lord's mercy? No one can distribute Allah's mercy, and no one can show mercy to anyone. Mercy rains down in Allah's name. Can you make rain fall from the sky? But Allah rains down His mercy, and everyone benefits. Allah's mercy rains on everyone like this. What does it say here? Is it they who distribute your Lord's mercy? How beautifully it puts it. In the life of this world, We distributed their livelihood among them, it says. How beautiful. So that they make use of one another, We raised some above others in degrees.

There is a mistake here.

This part — because they do not know verse 172 of Surah Al-A'raf, they interpret Allah Almighty by their own minds, by worldly reason, and write it this way. We are opening this part up. What does it say here? So that they make use of one another, We raised some above others in degrees, it says. Then one says: if only You had raised me up, and he worked under me. Would one say that? One would. I would say it. But no one will be able to say a single word to Allah.

Your Lord's mercy is better than what they amass, it says. Now look, how do we open that part up? Is it they who distribute your Lord's mercy? In the life of this world, We distributed their livelihood among them. So that they make use of one another, some are above others in degrees. Some are above others in degrees. What does it say here?

"Some above others in degree", We distributed. So that they make use of one another, We raised some above others in degrees, it says. That is, Allah Almighty made it so. What do we say here? Some are above others in degrees. According to what? According to their wishes and desires. That one wanted it so, and this one wanted it so. So you will work under this one and earn your living. And he will command you, make you work, and earn his living from that. He gave them according to their wishes and desires. No one can say: You will make me like this too. Those who come into the world blind also come having accepted blindness.

Those who come into the world disabled come having accepted disability, and they too become, in the best way, a test for one another, for their parents, and being a test for one another, they prove in this way what kind of people they are. Even if you opened that blind person's eyes, he would not accept it here. "Hodja, that is your opinion, not mine." In Germany there was Ayhan. His eyes saw poorly. Maybe you have heard of him. One of the old ones. When I explained this, he said: By Allah, Hodja, you are right.

I love this state of mine, because we pass over many things like this, we skip them, he says. He likes it. According to their covenants there. According to their covenants there. Otherwise Allah sends no one into this world blind. Everyone comes here according to their own wishes and desires. But there is a verse.

And, you know, those literalists who, because their minds can't grasp it, tell us to repent — the verse says, whoever is blind in this world is blind in the hereafter too, doesn't it? They take it in the literal sense: they are blind in this world, they will come there blind too, they say. May Allah reform you. May Allah grant you a good understanding. This blindness: hatemallahu ala kulubihim ve ala sem'ihim ve ala ebsarihim gışave ve lehüm azâbün azîm, the verse; in this world and the hereafter, Allah Almighty as a denier, then even if you explain Allah to him in this world a thousand times, a hundred thousand times, he will not turn to Allah, because his heart is sealed, there is a veil over his eyes, (?) in his ears. Such people, in this world, in this way, when they pass on to the hereafter, are still blind there, even though they see Allah.

Still they cannot say: this One created me. Because in the covenant they gave in their hearts, in his covenant, he will wait for the Allah who created him. And when he enters Hell, too: O Malik, to your Allah, tell your Lord to lighten the punishment on us a little, he says. Look, he says "tell your Lord", he cannot say "our Lord". And they have this feeling: according to that fantasy of the one they worship, the Allah, the god they worship, will come and, on the Allah who created them, take revenge, and they will get out of there and destroy Allah. I lived this feeling in this world too, with my own ears: someone from Mardin worships Satan.

We will take revenge on Allah, he says.

Allah makes me experience the same feeling here. We will take revenge. I am a witness to this with my own ears.

I've finished, haven't I? Yes.

And what does it say at the end? Your Lord's mercy is better than what they amass, what they amass, it says. True. There, amass the world, amass, amass. Leave all of it behind you, here. Go to the hereafter without owning any of the things you called "mine". But with the good deeds you did in the world, it is better than what he amassed.

It does not say that everything you amassed is without good. Among those savings you made, there is good. If it had said all of those savings are without good, they would be of no use at all. Because from them you also give zakat, you do good (?) with them. But for those savings to be better, you must give them their full due to the very end. It does not say don't save, because zakat is involved. And it does not say don't save, because the provision your children have given you is also in it.

How beautifully, how gracefully it puts it. What does it say? Your Lord's mercy is better than what they amass, it says. Of course, better with mercy.