An-Nisa 115: Those who oppose the Messenger and follow a path other than that of the believers (mu’min) after the right path has become obvious to them, We will let them continue on the path they have chosen and admit them to Hell. How evil a destination it is.

Surah An-Nisa, verse 115, the verse, yes, After the right path has become clear

to him, whoever opposes the Prophet and follows a path other than the path of the believers, We leave him in that direction and put him into Hell, it says. This part is wrong.

Now, the verse is not wrong, God forbid. The meaning is wrong. The meaning. Now we read it once more. Once more. After the right path has become clear to him: this part is right. Whoever opposes the Prophet and follows a path other than the path of the believers: this part is right too. Now the wrong part begins. We leave him in that direction and put him into Hell, it says. Here it removes Allah Almighty's attribute of Tawwab. Listen well. Wasn't your mind incomplete? Wasn't it that, after making a mistake, after committing a sin, if one repents, there was no repentance that Allah Almighty would not forgive?

Well then, if it happened like this in a period of ignorance, could Allah Almighty leave him in that period of ignorance and still not accept his repentance? So what do we say now?

After the right path has become clear to him, whoever opposes the Prophet and follows a path other than the path of the believers, instead of We leave him in that direction, he enters Hell because he stays in that direction. Because he stays in that direction by his own wish and will. Because he stays in that direction, because he does not turn back, because he does not repent, he enters Hell. We showed the way and did not take the way. Of course. You have partial free will. You will use that will.

You cannot ascribe attributes to Allah, can you?

You know, as in: in everyone's (?) destiny good, and in (?) destiny evil will be written. Then, one poor soul says the following now. I said it last week. Now it has become necessary to say it again. Saruhan Efendi has no Arabic. He writes the translation of the Quran's verses. Then he turns around. As far as his own knowledge of Arabic goes, he says, as far as his grammar goes, he gives Arabic, that is, the verses, a meaning. And the others, according to their own Arabic grammar, he says. Look, first he says no Arabic. Then he brings Arabic grammar into the matter. He gives it a meaning. And he, he says, gives it this meaning because he understands it so.

However, he says, there is a difference between them, he says. That is, there is a difference in meaning, he says. Oh, poor man, oh. How he traps himself with his own words! How with his own words he (?) himself into denial! How so? Here it is not a difference in meaning. Here there is ascribing attributes to Allah. Ascribing attributes. That is how we address that poor man. Here there is ascribing attributes to Allah.

Is this a difference of Arabic, a difference of grammar? Yes. One: here you remove Allah's attribute of Tawwab. That person's will itself: Allah should both create his mind incomplete and, when he commits a crime, when he commits a crime, leave him there. Not send him back again. But I was incomplete anyway, I committed a crime.

In the time of (?), those who fought the Muslims and killed Muslims and then turned and became Muslims were forgiven, like Wahshi, who killed Hamza and afterwards regretted it and became a Muslim; these were forgiven, and here you have removed Allah's forgiveness and called this kind of thing a difference in meaning? What difference in meaning! Look at that understanding. Yes. Listen to the verses well. Listen well. After the right path has become clear to him, whoever opposes the Prophet and follows a path other than the path of the believers, he enters Hell because he stays in that direction; what an evil place it is, it says. Because he stays in that direction, because he does not use his will, because with the vain desire of his nafs he likes what comes from them, although he knows that with His attribute of Tawwab Allah will forgive him when he turns back, because the right becomes clear, although he knows, out of obstinacy toward Allah, because he stays on that path of his own accord, he drags himself along. You know, what each earned was the return for his own hand's deeds.

The verses are understood, aren't they? May Allah be pleased with you.

I say it again: what I say, you know, are the counterparts of the verses. If you cannot bring a verse against what I say, and you set out to deny what I say, claiming he speaks wrongly, you wrong your own selves.

And to me, if I speak wrongly and you do not show the truth in the light of the verses, again you wrong your own selves. And after this is shown to me in the light of the verses, if I, out of obstinacy against what you say, see the truth and do not come, I wrong my own self.

So I say: O man, we are all human. We are servants Allah created. If, following the vain desire of the nafs, out of that obstinacy against Allah's verses, out of the vain desire of our nafs, imagining we have some knowledge, you defend those falsehoods and superstitions, and knowingly set out to throw falsehood upon the truth, you wrong your own selves.

After the right path has become clear to him: in the verse, the meaning: We do not hold anyone responsible for what We have not made heard.

Verses are supported by verses. According to the verse, those who have not heard are excepted, though today on earth there are no people left who have not heard of the existence of Islam. If there are any, they live primitive lives in remote corners. So, after the right path has become clear to those who heard, that is, people whose mind is in a state to tell truth from falsehood, who grasp with their mind that the truth is Islam and yet do not depart from the path shown by their nafs and Satan, these, although they know the right path, if they oppose the Prophet and follow a path other than the path of the believers, Allah, into the Hell where they remain eternally, puts them.

Yes, the believers' if he follows a path other than the path of: its saying this, saying this, here believer means those who are heirs of the Prophet, who are at the station of the nafs al-mutmainna and do not depart from the path of Allah and His Messenger. If we cite a hadith: the people of whom he said, The wali of my ummah is like the prophet of the people of Israel, are meant. So those who act outside the path these follow, if they follow another path, if they follow another path, there is a subtlety here.

What is this subtlety?

We said it above but we did not open up the meaning. The meaning was not opened up. What do we say? Here believer means those who are heirs of the Prophet, who are at the station of the nafs al-mutmainna and do not depart from the path of Allah and His Messenger. If we cite a hadith: the people of whom he said, The wali of my ummah is like the prophet of the people of Israel, are meant. Believer. Believers are people who do not step outside Allah's verses. Believers.

Had it said Muslim, people of faith, had it said Muslim, Islam, among those of Islam there is even an unbeliever's way of life. Look at the Word now. Had Allah's Word said departed from the path of Islam, perhaps it would have gone one degree further; but those living within Islam, that is, had it said stepped outside the path the Muslims follow, many Muslims too live outside Islam. Don't they? It says do not commit adultery; he does. It says do not gamble; he gambles. It says do not drink alcohol; he drinks. It says interest; he takes it. A dry, bare word: Ashhadu an la ilaha illallah wa ashhadu anna Muhammadan abduhu wa rasuluh. Get a tattoo, don't, it says.

They get tattoos like the unbelievers. You, it says, cover yourselves, it says. They dress so openly they outdo the unbelievers.

Well then, in this case, had it not said the path of the believers but something like the path of Islam, oh, they would have said, there are such people within Islam too. They would have rushed there. Look at the subtlety of the Word here. The path of the believers. What does it say? Here believer means those who are heirs of the Prophet. That is, those who live Islam. Those who make no concessions on the verses. Sir, they are people who are at the station of the nafs al-mutmainna and do not depart from the path of Allah and His Messenger. If we cite a hadith: the people of whom he said, The wali of my ummah is like the prophet of the people of Israel, are meant.

Yes. The subtlety has been taken in, understood, I suppose: that the believers are not outside Allah's verses. Sir, if he follows a path other than the path of the believers; for example, had it said if he follows a path other than the path of the Muslims: a Muslim commits adultery, I follow his path, he would say; a Muslim takes interest, I follow his path, he would say; a Muslim walks around naked, I follow his path, he would say; things would be different. But when it says believer, things are different. A believer never does these things. Because his nafs is perfected. He is aware of the manifestations.

He fears Allah. For him there is no turning back again. Yes. The believer here is a believer, but a righteous person above those believers. Righteous. The person is righteous. What do we say? The wali of my ummah is like the prophet of the people of Israel. That is why it says, if he follows a path other than the path of the believers. They are the believers who will never step outside the verses. Who are they? Scholars. Those whom Allah has raised. Truly righteous, righteous people. Yes. This part is understood, I suppose.

So those who act outside the path these follow, if they follow another path, not recognizing Allah and His Messenger, not obeying him, and choose (?), We leave them in that direction, it says. If he does not obey Allah and His Messenger. That is, We leave them in that direction as long as they do not come; surely, after they commit this deed, Allah Almighty is not going to say to us, forgive him too, is He? Everyone's earnings, with justice, on that day, it says, as judgment belongs to Allah alone, Alaysallahu bi-ahkami'l-hakimin, as Judge of judges, it says, We will decide between them. We will send everyone to the place they deserve, it says.

In this case, since he does not come, Allah Almighty of course leaves him in that direction. So, My mercy in the universe gives everyone their provision, feeds them, gives them drink, and throughout a lifetime protects him outside his destiny, protects him from events outside his destiny, and after he has proven himself, when the command of the Truth comes to pass, when he passes to the hereafter: My mercy is only for the believer, it says; so from them mercy is cut off; so there they are without anyone and alone, says Allah Almighty, you see. Yes. Here too the meaning is: every person, within his will, since they ask Allah for what they wish, by the acts they do with their partial free will they earn reward or sin.

So those who go on the path Allah has shown, who obey Him, are with Allah because they hold to what Allah says. The others, since they do not hold to Allah's command, by doing what Allah does not want, by following the opposite of Allah's path, enter the path of kufr, and if they continue on that path, since Allah will not help the one who enters a path Allah does not want, they remain on that path on their own. So these We put into Hell. That is, We leave them subject to punishment. That place He calls an evil place is Hell. They have neither a helper nor an intercessor. May Allah protect us all from such an end.

Amen. Yes.