Yunus 107: If Allah gives you a calamity, there is no one other than Allah to make it disappear. And if Allah desires goodness for you, there is no one to make Allah’s grace disappear. Allah makes Allah’s grace reach those servants who desire. Allah is Ghafoor (Most Forgiving) and Raheem (the One Who very generously accepts repentance).

There is a surah, right.

Yes, we wrote it correctly.

Surah Yunus. Here we are.

Verse 107. Let's first read the wrong one. "If Allah touches you with harm, there is none to remove it but Him. And if He wills good for you, there is none to turn back His bounty. He causes His good to reach whomever He wills of His servants. And He is the Forgiving, the Merciful." Now, gentlemen, I'm reading this last verse. Would Allah say this? By my limited mind, He would not, I say. The Prophet also says, consult among yourselves. I may understand it wrongly. Doesn't this verse I read contradict itself? I'll read it now.

He causes His good to reach whomever He wills of His servants. Of His servants, He causes His good to reach whomever He wills. Here it goes to His willing. That is, He selects people. He causes it to reach whomever He wills. And He is the Forgiving, the Merciful. If He is the Forgiving, the Merciful, why does He do it for whomever He wills? Am I misunderstanding?

It runs against the attribute of justice. The attribute of justice disappears. Because it's whomever He wills. Whomever He wills. That's one. Second, if He is very forgiving and merciful, He should will it for all of them. Isn't it so here? That's how I understand it. You're a lawyer, aren't you? What do you say? It runs against His mercy too, Hodja. He causes His good to reach whomever He wills of His servants. Of His servants, He causes it to reach whomever He wills. Fine. We understood that. Fine, let it reach the good ones. He is very forgiving and merciful, it says. He is very forgiving, merciful, it says.

If He is very forgiving and merciful, if all creatures are Your servants, if You are very forgiving and merciful, then will it for all of them. For all of them. Because You are very forgiving and merciful. You are the one who created us too. Then give Your good to all of us.

Am I thinking wrongly? Yes, Hodja. Then how should the correct version of this be? We've written it. He causes His good to reach those of His servants who wish for it. On the one who wishes, good rains down, good. Rain is falling, falling. Rain. Whoever opens his vessel fills it. Whoever opens his vessel fills it. He causes His good to reach the one who wishes. And He is the Forgiving, the Merciful. Even if you didn't open your vessel, didn't fill it, when you turn back I will forgive you, says Allah Almighty. Just turn back, He says. Isn't that the meaning? Yes.

And then they explain it nonsensically. Nonsensically.

If you don't know the meaning of the verse, of course you'll explain it nonsensically.

If within people's destinies some harm comes to them from Allah — within their destinies — we said that verses which need explaining, which in the Arabic wording have no (?) equivalent of their full meaning — since it is a verse that can only be explained in this way, as far as possible it is explained like this. For instance: if Allah touches you with harm, makes it touch you, there is none but Him to remove it, it says. Now here this verse needs to be mentioned. Here: We do not place on your backs a burden you cannot bear.

So when it says "if Allah touches you with harm," it could also be other than a burden he cannot bear. Come on, now explain this as it stands. Yes, Allah will touch you with harm, but within your world, within the covenant you can bear, He will touch you with harm. This is how we open it up in the tafsir.

When we try to explain it: if He touches you with good, it says, none can turn it back. Again within his destiny. Because if our wishes and desires, our will, became our destiny, Allah Almighty, within that will of ours, within our wishes and desires, gave us those characters; if outside those characters He were to touch us with a calamity or a good, we would be bewildered. What is this like? This glass is my capacity. The capacity I can take is as much as this glass full. That is, both the calamity He gives me and the good He gives me will be within this. If He makes this overflow, I overflow.

Just as this overflows. Then I would go beyond my own (?). Again Allah (?). For this reason Allah Almighty says, We do not place on your backs what you cannot bear. Look how beautiful the verses are. Yes.

So here too the essential meaning of this verse is this, but how does it say it? If Allah touches you with harm, there is none but Him to remove it. So it is. After every climb there is a descent, and after every descent a climb, it says. Yes. Only the disbelievers lose hope in Allah, it says. If harm has touched you, surely you are being tested. If doors have closed in your face, Allah Almighty's unknown doors (?). He opens them to you and you enter through those doors. So it is. If within people's destinies harm comes to them from Allah — now we come to this point here. None but Allah can prevent this.

And if He wills good for people, there is none to turn back His bounty. Because all these worlds have been programmed. Allah has written people's destinies according to their wishes and wills. Just as only Allah knows the good and evil that will touch people within these destinies, no one other than Allah can either remove this calamity or turn back the good that will touch them. Yes.

Allah causes His good to reach those of His servants who wish for it. Those who wish.

Now one must know these parts very well. What is willing? What is Allah's willing? What is man's willing?

Here knowledge is needed. To know this well, knowledge is needed. What is this knowledge? You must know the partial will (irade-i cüz'iye). Allah Almighty left you free in your partial will. Your wishes and desires, your will — you had your own destiny written yourself, you had your destiny written. With the partial will. So if within this partial will your wishes and desires are your will, your destiny, this is your willing. Because He left you free in your will according to your willing, Allah Almighty, whatever you wish, gives you that. Whatever you wish. In this case, in this case — Allah forbid — if I had willed kufr, did Allah, over me, use His will and say to me, "I choose whom I will, I made you one of the people of kufr"?

Allah forbid. If He touches with good whomever He wills, then if I too chose kufr, He would not have touched me with it, by His willing. Why? I was Your servant too. You should have touched me with it. I too would have been among Your good servants. So: leaving people free within their own wills without interfering at all, so that, according to their wishes and desires, those who know their Lord and those who don't are separated, and that with their own wishes and desires they have their destinies written and programmed, have their scenarios written, and man, in worldly life, as an actor, plays out that scenario.

So Allah causes His good to reach those of His servants who wish for it. Man is constantly in a state of asking from Allah. To people who know Allah and His Messenger and believe in the hereafter, and who, seeking these, want to earn Allah's pleasure — Allah gives His good. Look: partial will. The hereafter belongs to these. Whatever man asks of Allah, Allah gives it to people. Because partial will is in people's hands. Man himself asks for evil, and for good too. Whichever path man continues on, he finds that before him. By his own wish. Allah's good, as with the passing breeze He lets touch people in this world — likewise, the meaning of good here: to those who, seeking the hereafter, believe in Allah and His Messenger, the Paradise He will give.

This is the real good. And there is none to turn back its bounty either. Because to one who seeks Allah and is (?) to Him, who lives by Allah's commands, fulfils what Allah says — according to the verse "Who is more faithful to His word than Allah?" — since the Quran's word is valid in the hereafter too, we said. Not only until the Day of Judgment. Since His word is valid in the hereafter too, He grants His Paradise to such people, Allah Almighty.

Allah is the Forgiving. The Merciful. Allah Almighty knows the destinies of all people. Although He knows what people will do in this world and how they will go to the hereafter, He sent people to a world of loss. Why? "If You know, You should have taken us there, sent us there." One of the secrets — that is, on the side those people object to without knowing — since Allah Almighty created man as a portion of His essence — man. Man — at the covenant of Elestü bi-Rabbiküm, our Lord appearing to people in His true form — out of people's pride and arrogance, not recognizing the Lord who created him, he waited for the Lord of his own imagination.

Pride and arrogance made him turn his back on Allah who created him. And in the verse: My Beloved, do not mind their denying you. In their time they betrayed Me too, He says.

When I was first being trained in spirituality, being trained, many worlds we watched. When unveiling (kashf) opens like this, it is as if people are each a lahut god walking about on earth. As if people were walking the earth like gods, god after god. My Allah, close it, I said, close it. Otherwise you can't go on. It passed. Man is this valuable. Valuable. He created him as a likeness of His essence. A likeness of His essence.

That's why I'm very afraid of one who says "I am ummi." I say it again. "I am ummi" — if it is in the light of the verses, he is ummi. If he has gone outside the verses, outside the sharia ruling, he is not ummi. But if people who seem to be outside the sharia ruling are bound by the verses, since a person cannot perceive it within his own capacity, that person seems to him like a zindiq. Those scholars, those Sufi batini (esoteric) scholars appear like that. For example, those who come to visit us here — Gabriel's, well, just as (?) — still, this Friday in the sermon the Hodja Efendi says this: "May Allah — who will cross the Sirat Bridge, and who will know they crossed it from the Sirat Bridge, he says — among His servants include us," he says.

That is, a person in a position to cross the Sirat Bridge. Saying "I will cross the Sirat Bridge," they still keep the Sirat Bridge going. The Sirat Bridge. But believe this: just as you see and know yourselves, one day this Sirat Bridge will come to an end too.

Yes. Because it is superstition itself. Superstition. Sirat means straight. Sirat is a perfectly straight path. Upon the sirat al-mustaqim. If you stray from it, of course you fall into Hell. Over time this has become a bridge. In which verse is it? A Sirat Bridge. In which hadith is it? A Sirat Bridge. In hadith and superstitions, in the light of the verses. You, not believing the verse — as you always say — the enemies of religion, so as to lead you astray, filled your religion with contradictions, with superstitions filled it, made it look pleasant to you over time, made their own mind a mortgage on your mind and made you follow them; and unaware that you live by superstitions, over the truth of the religion of Islam you try to (?). Do you not fear the verses at all?

And you even say "I am a Hodja."

Fine, one person might say it.

Sixty-seven verses (?) — and there are more still — that there is no Sirat Bridge. Aren't you ashamed, still saying there is a Sirat Bridge? He still says, "Among those who will cross the Sirat Bridge, who know themselves, may He make us." Yes. The earth — if not another place — another place; when the world is brought there completely flat, with neither descent nor climb, it says, everyone, with Israfil, without swerving, it says, together with him, to the place of reckoning, to the place of gathering (mahshar), they will come — the place of gathering. Well, in that verse, from Israfil there is no swerving — or is Israfil taking them across the Sirat Bridge?

When Israfil crosses that Sirat Bridge, does he cross together with the hooks? Shameless fellows. They still say it without shame. They can speak without shame. They can speak superstitions, and to one who tells the truth, who tells it in the light of the verses, they shamelessly make remarks. If it were me, I'd say (?), let the earth swallow us.

If anyone, in the light of a verse, these words of mine (?), by Allah and by Allah, I pledge to Allah, let the earth swallow us. For having told you wrongly. Or I'd stop explaining. It's not possible that I wouldn't explain. Not possible. Yes. Shameless people. In the guise of a Hodja, plus, mentalities, dark ambitions — people who serve them.