Al-Mu'minun 118: (Oh My Messenger!) Say; “Forgive us, and show mercy! Oh my Dear Lord! You are the Most Merciful!”

Surah Al-Mu'minun, verse 118. My Messenger, say: "Forgive and have mercy, my Lord. Forgive and have mercy, my Lord. You are the best of the merciful." Allah Almighty gives mercy to people too. Don't people have mercy? They do. Because in that spirit, in that part, there is mercy too. It says: You are the most merciful of the merciful. Because He is the whole spirit. If one percent of His mercy is sent to the world, ninety-nine percent to Himself (?), it says there.

What does it say? My Messenger, say: forgive. So Allah Almighty will forgive. And have mercy. O my Lord, You are the best of the merciful. O My Beloved, O glorious Prophet, say: My Allah, You are the most merciful of the merciful. Forgive us. Pardon us. Allah Almighty — the Beloved of the Almighty, the Seal of the Prophets, Muhammad (peace be upon him), our master, He raised him Himself, personally. For this reason the Prophet (peace be upon him), in one of his hadiths, says: "My Lord educated me, and educated me well." Now, in this situation, some people who don't know themselves say Gabriel taught the Prophet.

May Allah reform them. Yes. Those who say these things, too, are superstition-mongers who learned from one another and pass themselves off as scholars. Yes. In this respect too, the Prophet (peace be upon him) is, toward the worlds, flawless. Why flawless? It says: I sent you to perfect good morals. It says: I sent you as a mercy to the worlds. In this case, flawless toward the worlds as he is, some people who again don't know themselves, about the Prophet (peace be upon him), our master, say "he frowned".

"Who told you? Perhaps he would be purified." Their saying "who told you" even reflects on Allah Almighty. According to their thinking. Because Allah told him to explain to people. Because Allah raised His Beloved. So as not to frown at people. It says: if you had not been forgiving toward them, today you would not find a single one of them beside you, it says.

Where did they hide these verses? "Even if it is a slip," they say — wherever they got it from — "the prophet does this." He does, but not toward people, toward the worlds. Toward Allah Almighty.

What does Allah Almighty say? In the second verse of Surah Al-Fath: I have forgiven your past, bygone and future sins. Toward whom? Toward Allah Almighty. Toward the worlds he is complete. Whoever sees the Prophet (peace be upon him), toward the worlds, as lacking, such a person I divide into groups. First: the poor soul who heard it from here and there, who has faith, a believing person. Second: deliberate. To lower the honour of the Prophet (peace be upon him), to serve non-Muslims, he says such things. Third: because he himself commits errors, out of a craving to be the head, a craving to be the head, with pride coming to his ego, as if to say: look, he erred too, if I do it as well, it's nothing. That is, they are getting people used to error.

The Prophet is complete toward the worlds.

No one can find in him an error, even a slip, toward the worlds.

But his slip is a slip toward Allah Almighty. Yes. That is why in a hadith he says this: me too, address me as I deserve, he says. Value me, he says. That is, do not hold me equal to my Lord. We have seen these people too. We have also seen those who held him above Him. "Where there is a hadith, the verse counts for nothing," they say, "it has no say," they say. Who says this? The FETÖ followers. Why do they say it? Because they are also the Pope's lackeys.

Yes. In this respect too, the Prophet (peace be upon him) is, toward the worlds, flawless; since he erred toward the essence of Allah Almighty, Allah Almighty, regarding the Prophet (peace be upon him), says: I have forgiven your past, bygone and future sins as well.

Allah, who created every person fallible and lacking in reason, so that, through the errors and shortcomings they make, people know their helplessness and turn to Allah, Allah has opened the doors of repentance for people.

Through these doors of repentance people, expressing their helplessness to Allah, seek forgiveness from Allah Almighty. And Allah Almighty accepts, of those who are thus in repentance and constantly reform their nafs, the repentance. So, "Oh, I wrote this on the shroud, you won't suffer the torment of the grave," "oh, if you say this so many times, you'll attain the highest station of Paradise," "oh, if you say this like that, you'll get so many tons of reward" — these, gentlemen, are superstition, superstition, superstition. If you have sins, return to Allah, ask Allah for forgiveness. Isn't that so?

If I commit a crime — this world is a likeness of the Hereafter, isn't it — if I commit a crime against the laws of the state, me neither Ahmet nor Mehmet can protect; the state, the state's law, when I come before the judge, gives me what my punishment deserves. Put as much money in my pocket as you like. Bring as many Ahmets and Mehmets as you like before the person. When you are governed with right and justice — and in Allah's presence there is right and justice — no one can forgive anyone. Let me give you an example from Fatih. The duty of our religion.

Fatih has the foundation of a mosque laid.

The engineer lays the foundation.

He disappears. The engineer. The engineer was a non-Muslim.

Wait a month, two months, three months — nothing.

No engineer. Finally, after some time has passed, to start building the mosque they want to. The engineer turns up, he comes.

The sultan says, "You took this on to finish it," he says. "All this time," he says, "you vanished, you were gone," he says.

"Whichever hand you drew with, I'll have that hand of yours cut off," he says. He has his hand cut off.

The engineer complains about this to the kadi.

About the sultan. Fatih, Fatih, the sultan.

The kadi summons the sultan. (?), he says; the sultan explains the situation.

"He dropped it and left," he says. "Because in building this mosque he kept so many people from opening the mosque soon and worshipping in it, I had his hand cut off," he says. As punishment.

He asks the engineer. "Why did you go?" he says.

"Sir," he says.

"When the mosque's foundation was laid, water came up there," he says. "Water.

I set its pillars. On these pillars, if I had built the building, this building would have collapsed," he says. "This mosque would have collapsed. For it to firm up, a certain time was needed," he says. "If I had stayed here, he would have pressured me," he says, "to build this mosque, just as he says now," he says.

"For this reason," he says, "I left," he says.

"Just when," he says, "the footings had grown strong, I came to build the mosque," he says, "he had my hand cut off," he says, "(?)," he says. Someone agrees with the engineer. Retaliation, qisas: Fatih's hand is to be cut off.

He says, people step in. "Let us give you money. Let us give you this much money." "No," he says. "Let us grant you this much of a salary." At that moment, "No," he says.

"Whatever you want, we will guarantee you for your whole life," they say. "No," he says. It was decided that Fatih's hand would be cut off. The engineer sees that Fatih's hand really is going to be cut off. Faithfulness in religion — he does this to see that. And he says, "Stop. I wanted to see your justice," he says. "But no matter how much you offer," he says. Upon this, Fatih says to the judge, to the judge: "If," he says, "you had given a wrong verdict, (?), look, judge. If you had given a wrong verdict, I would have set this lion upon you," he says. He shows it spiritually. Spiritually. The judge, too, was one of the saints: "If you too, because you are the sultan," he says, "had forced me into a wrong verdict" — he lifts it, under the stool is a beast — "I would have set this upon you," he says.

After that they embrace. Our religion is a religion of justice like this. Yes. Not a religion of superstition.

With fatwas given by this one and that one you cannot turn the religion of Islam into superstition. "Oh, recite this many verses, and you will do such-and-such." "Oh, recite this many prayers, and you will make it so." "Oh, I wrote a name on your shroud. You, sir, won't suffer the torment of the grave."

This is how they tore us apart. These superstition-mongers. Disguised as hodjas. People who exploit conscience, living inside a circle of ignorance.

People who sell their faith for money. Yes.

I have no other word to say. Yours, my daughter.

We haven't finished this verse, have we? We haven't.

Allah, who created every person, every person, fallible and lacking in reason, so that through the errors and shortcomings they make people know their helplessness and turn to Allah, Allah has opened the doors of repentance for people. Not, as these superstition-mongers do, writing texts and putting them into the grave, and calling those writings the forgiver — how beautifully it puts it: Allah has opened the doors of repentance for people. Through these doors of repentance people, expressing their helplessness to Allah, seek from Allah Almighty their forgiveness. And Allah Almighty accepts, of those who are thus in repentance and constantly reform their nafs, the repentance.

In this respect, people are not seized at once for the sins they commit. Under Allah's grace and mercy, when people seek forgiveness from Allah Almighty, Allah opens the doors of mercy upon these people and forgives them. If you had been seized at once for the errors you made, you would not find a single person walking the earth, it says. So the One abundant in pardon, the most merciful of those who forgive and show mercy, the best of those who are compassionate and protect, is Allah. Because those created with these perfections are Allah's servants. They are under Allah's mercy. Since in the Hereafter He will show mercy, with His attribute Rahim, only to the obedient nafs, the glory of Allah — Judge of judges, Owner of both worlds, possessor of absolute power and the absolute Judge — is alone exalted.

He is the (?) of the exalted. Yes.