Al-Mu'minun 49: Vow to that; We have given the Book to Moses so that they shall be guided.

There is a verse here that is interpreted wrongly, let's look at the correct one.

Where is the correct one? Surah Al-Mu'minun.

Well, let's open it from what we have written, we can look here, we can look there.

Yes, Surah Al-Mu'min.

Surah Al-Mu'minun, well, (?)

Yes. Verse 49. Surah Al-Mu'minun, verse 49.

We read the wrong one. The wrong one. Indeed, We gave Moses a book so that perhaps they would come to the right path. What does this mean? What does this mean? Indeed, to Moses, perhaps, perhaps so that they would come to the right path, the Book We gave. Oh, blessed one. In verse 172 of Surah Al-A'raf, Allah Almighty's covenant with people, with the descendants to come from the offspring of the sons of Adam — where did you hide it? Where did this covenant go? 'There is no (?) coming until the Day of Judgment that We would not know what it will not do' — where did that verse go? 'We know the secrets of your hearts' — where did that verse go? You say 'perhaps'.

You ascribe attributes to Allah; that is, with this superstitious head, with your limited mind, you set out to ascribe attributes to Allah. Like what? You (?) Allah to your own mind: just as you don't know the next moment, Allah too — not unaware of the future — thinks like yourself; trying to fit that Allah's greatness into your own head, a pitiful person. A pitiful person. Whereas the meaning of this verse is this: Indeed, We gave Moses the Book so that they, that is, those within it, within that people, might attain guidance; so that they — that is, a unit of time He allowed them — Allah Almighty's knowing what the people to come until the Day of Judgment will do.

Yes.

Verse 49 of Surah Al-Mu'minun — we repeat it.

Indeed, We gave Moses the Book. So that they might attain guidance. The expression 'they' in the verse refers to the people of the Children of Israel. Yes.

We have lost the page here. Let's find the page. Page 2115. Yes, found 2115.

The expression 'they' in the verse refers to the people of the Children of Israel. Because in Pharaoh's time there was no Torah. Yes. But Allah showed His miracles to Pharaoh. Now we will ask: why was there no Torah?

After Moses crossed the Red Sea, Pharaoh and his army drown in the Red Sea. (?), Allah Almighty and Moses — that conversation takes place. Then the Torah is given. So for this reason Pharaoh was not there when the Torah was given. There was no Torah, but Allah showed His miracles to Pharaoh. But Pharaoh did not believe. Moses (peace be upon him) migrates from Egypt with his people and in the Sinai desert takes up residence. When he ascends Mount Sinai, he speaks with Allah Almighty as Kalimullah. From Allah Almighty he receives the Torah writings called the Ten Commandments. Now something like this may come to your mind.

'Did He speak there and give him a book He wrote by hand?' — such a thing may come to your mind. Let us clarify it like this. Allah Almighty, on a piece of rock, on a tablet, with a thunderbolt, with those flashes of lightning, writes that command.

Moses takes those stones and comes back, with that command. In this respect, Allah says the expression 'they' about the people of the Children of Israel. Indeed, among this people, when Moses (peace be upon him) went up Mount Sinai, one called Samiri, a Copt, by making a calf, caused the people of Israel to worship this calf.

Although Allah Almighty showed so many miracles and truths, these people still ignored these truths and continued to associate partners with Allah. Indeed, even after the Torah writings came, they rebelled against their prophet; so they remained imprisoned for forty years in the Sinai desert. Their descendants left Sinai and came to possess certain lands. The details have been explained at length in previous volumes, we say. What are these broad details like? When Moses went up Mount Sinai, Samiri the Copt, well, says of Moses: 'He could not know that god of his,' he says. Melting the gold of the Children of Israel, who had brought jewellery along, he makes a calf. One narration.

Satan enters into it and it starts to low. This is one narration. But the stronger narration is that this Copt was a craftsman, that when the wind blew, a sound came from that calf, reflecting it and making it sound. In this way he says: this is your god. However much Aaron wanted to stop them, his people rebel against Aaron. And Aaron is unable to prevent them. Moses comes to his people and, when he sees they worship the calf Samiri made, he seizes Aaron by his beard. And Aaron says: 'O son of my mother, they did not listen to me; whatever I did,' 'they opposed me,' he says. Upon this, Moses (peace be upon him) breaks that calf, lifts it and throws it away, and an affliction seizes the Copt.

An affliction, and within that affliction he perishes.