Al-Isra 20: To all of them, (the ones who desire the world and those who desire the hereafter) We give (their desires) from your Lord’s bounties. The bounties of your Lord are unlimited.

Surah Al-Isra, verse 20, again, we read all of it from the translation. "To all" - that is, when it says "to all" here, it means all people, to all. To those and to these, to those who want the world and to those who want the hereafter, We give what they want from your Lord's bounty. Your Lord's bounty is not restricted, it says.

Here, according to this verse, a question like this may come to mind.

I am reading this again. To all, that is, to all people, to those and to these. To those who want the world too. To those who want the hereafter too, from your Lord's bounty, what they want We give. Your Lord's bounty is not restricted, it says. I want a yacht, He doesn't give it.

I want a palace, He doesn't give it.

Now pay attention to the verse. Many verses have no Turkish equivalents.

The verses always confirm one another, they do not contradict. Here the word "from your Lord's bounty" reminds us of this. We do not load onto your backs a burden you cannot bear, it says. What is the burden we cannot bear? Outside our desire and wish, Allah Almighty to us in no way

bestows any bounty. Let us pay attention: outside our desire and wish,

that is, having had ourselves programmed with our desire and wish, outside those wishes of ours, with this mind we call the worldly akl-ı maaş, some of our wishes in the world, if they are outside our destiny, He does not give, if they are outside our destiny. So then, in this case, according to the verse "We do not load onto your backs what you cannot bear," if Allah Almighty, outside our covenant, gave us a desire of ours that we cannot bear - let's say I can only (?) one flat; if I have more money, I will do many evils. Allah Almighty knows this; it is not in my character. He does not give me this.

Or maybe in (?) I will get this. It is not in my character either. He does not give that either. Anyway, according to my desire and wish, within the things I want, within my destiny, He (?) me. Then do these wishes of ours go to waste? They do not. What happens? If we are patient in the world about these wishes, in the hereafter Allah Almighty will bring before us many rewards. The one there will say exactly this: "My Lord, I did not do these." "That is from Your grace." "In return for which of these?" he will ask anyway. Where else would he go, of course. "You asked Me for this and this and this in the world, didn't you." "Well?" "Had it been given to you above your destiny, you would have gone astray.

But you were patient with this. That is the reward for your patience." Allah's bounty, it says. "It is not to be restricted; here I give you," it says, "its return; here you are." Yes. So what does it say? "Your Lord's bounty is not restricted," it says. You ask. Ask, but if it is within your destiny; since a burden you cannot bear will not be loaded onto your back, wait patiently - in the hereafter, Allah. "Well, what shall I do with it in the hereafter, once He gives it to me there? After He did not give it here?" "If only You gave it." I say: do not forget this hadith of the Prophet (peace be upon him).

The (?) of my community, he says, the one who takes pride in the world, he says, the one who takes pride in the hereafter, he says. How beautifully he says it. So then, for the blessing of a temporary worldly life, a little amusement (?) in this worldly life, it is temporary - a person who abandons his hereafter for pleasure and revelry is a fool. Yes.

Let's read the verse once more now; it is better understood - after explaining it, it seems better understood. To all, to those and to these, to those who want the world and to those who want the hereafter, from your Lord's bounty We give what they want. Your Lord's bounty is not restricted, it says. To all His creatures, "to those and to these," which it says to (?) and to the hells, that is, to the one who obeys Allah and the one who rebels, to the one bound for Paradise and the one bound for Hell, we say. That is, to the one who obeys Allah and the one who rebels, to the one who wants the hereafter and to those who want the world, from Allah's bounty, Allah Almighty gives those who wish what they wish.

No one can blame Allah Almighty. Because Allah is rich (ghani). He is the one who gives everyone what they want. Some people say, "I asked Allah, I prayed, Allah did not give it to me." Now, as we have explained here, we are opening it up here anyway. This tafsir is our own writing. It is our own tafsir. It is not even possible for other tafsirs to open these up. They have explained the verses as they pleased. There are writings all over that contradict each other.

Yes. He is the one who gives everyone what they want. Some people say, "I asked Allah. I prayed. Allah did not give it to me." They accuse Allah of stinginess. Far from it. Allah needs nothing. Allah created this universe for the needs of people. In fact, in one verse: "You ask. What you need but do not know, We know," He says. In fact, what does it say? "We know the secrets of your hearts," it says. Why? Because during our covenant our spirit, original, that is our appearance - soul, nafs, spirit are one. The bodies are separate. Spirits are not mortal. Bodies are mortal. Every nafs shall taste death, it says.

There is no death upon the nafs. There is death upon bodies. There is no death upon souls. Spirit, nafs and soul are one. The body is separate. Yes. Death is upon the body. Since spirit, nafs and soul are one, they depart. If there were death upon spirits, Allah Almighty too would be mortal. Because the universal spirit is Allah Almighty. From His spirit He gave to man. As we explained a moment ago, he has been made honoured above the worlds.

It is deep. From here - to understand these parts, one must go deeper so that we come to the surface, like this. But our students, inshallah, the older ones, probably understand this well. Yes. So people, because they do not know the real nature of the matter, keep blaming Allah; perhaps what one wants will bring him no good, will cause a disaster; if this disaster is not in the person's destiny, and Allah Almighty, by not giving this person what he wants, protected him, has He committed a crime? Well then, if outside a person's destiny Allah Almighty bestowed something on a person, if He gave people what is not in their nature, would Allah then not be ascribed attributes?

Would He not be ascribed attributes? He would be giving outside one's destiny. Then what need was there to make a covenant with us? Indeed, He made a covenant with us. So people, because they cannot know these things, evaluate everything through the eye of matter. Because they do not think of the hereafter, they accuse Allah Almighty of stinginess. Whereas Allah Almighty, in His verse: "Your Lord's bounty is not restricted." By saying this - that He bestows on people, that He gives everyone what they want in full within their destinies, that no one has the right, saying "this too was in my destiny, You did not give me what was within my destiny," to blame Allah Almighty - this Allah Almighty shows to people.

Yes. No person will be able to blame Allah Almighty. Because Allah Almighty has the attribute of being Allah. What is this attribute of being Allah? This may come to our mind: You know, a state has a king. He hangs whom he wants, he cuts down whom he wants. No one can stand up to him. So is it exactly like this? No. Rather, of the whole universe, of this universe the sovereign, Allah Almighty, over people with justice rules. So His justice, on the Day of Judgment, to people He will prove. All the actual deeds we did in the world - just as, if we film a person at a wedding or at work or any of his affairs on video, and these images we reflected onto that video are recorded onto those (?), it is possible for Allah Almighty to freeze these images we reflected and show them to us in the hereafter like a video, isn't it?

That's one. If, in the Quran, a thousand years are like one day of the hereafter, if a thousand years are like one day of the hereafter, if here a person's life of sixty, seventy years is like one, one and a half hours, on the Day of Judgment, when man is called to account before Allah Almighty, all the events he did will come before his eyes; whatever questions would be asked, all of them will have been brought forth by himself, and the person will be left with no question to ask. Through actual deeds. This is Allah's attribute of being Allah. The person will be left with no questions; he will not be able to ask Allah Almighty a question.

So everyone will go to the place they deserve. As they go, what will the non-Muslims say to Allah Almighty? Let's see, what will they say here? Let's take a look, what will they say? Let's take a look at that. The non-Muslims', you see -

in Surah As-Sajdah, verse 12:

Those sinners, before their Lord, with their heads bowed: "Our Lord, we have seen, we have heard; now send us back to the world, let us do good deeds, now we firmly believe" - if you could see the time they will say this! See. Well, according to this verse, would Allah Almighty, with His attribute of Rahman, removing His feelings of mercy for people, still punish these people? He would not punish them. Then why does He not send them back once more? Because He wrote his desire, wish and will for him as his destiny; "Even if We sent you," it says, "once or several more times back, you would do the same thing," it says.

That world would close again. The person's own character and traits would appear in him. Again the desires and wishes would bring forth the same events. What is this like (?)? Now, if I filmed all of you here on video, and you filmed me on video, and you played it not in one place but in a hundred thousand places, you would hear the same words. So people too are programmed like this, according to their desires and wishes. So once they pass on to the hereafter, there is no return for them either.

As (?) said, he even knows about the (?) in his house. Yes. Poor people.

They have entered into a job bigger than their (?), but (?). They are not aware. Yes, the word of Hatipoğlu. He apparently even knows about his cat at home. Well, can you show me with a verse the one who knows about his cat at home? One verse. But I will bring a verse not about the one who knows about his cat at home, but for the one who does not know about himself.

When Israfil blows his trumpet, when, it says, you sprout from the earth like grass, you will ask one another: how long did we lie under the ground? Some of you, it says, will say a day; the wisest of you will say, we lay less than a day, it says. "How long you lay under the ground, ask those who keep the count, the appointed noble angels," it says. So where would these people get knowledge of the (?)?

A name, this is a name, a name. They tell it. Do not put your finger on a place you do not know. There are places you know too. Speak from the places you know. But do not put your finger on places you do not know. Yes. Opening up the verses of the Quran is not your job.

These matters are not solved with Arabic.

Yes.