Al-Isra 30: Your Lord gives provisions abundantly to those who desire (within their destiny by their covenant) and decreases from those who desire. Verily, Allah is Khabeer (All-Aware) and Baseer (All-Seeing) upon Allah’s servants.

Now, here there is a wrongly explained verse: Surah Al-Isra, verse 30, yes.

It says that your Lord gives provision abundantly to whom He wills. It says.

Now, there is no fault in an analogy.

Let's say this created me. The glass.

It created all of you, all of us. Now if this gives you more and gives him less — this created all of us — does it act unjustly or not?

So the Owner of the universe, eleysallâhu bi-ahkemi'l-hâkimîn, the Judge of judges, Allah who is free of deficient attributes — does He act unjustly toward His servants? Therefore Allah does not give provision abundantly to whom He wills.

I always say this about these verses. They are not opened up by knowing Arabic.

In that covenant of Elestü bi-Rabbiküm, when one made a covenant with Allah Almighty, a person's desire and wish became his destiny; within that desire and wish, whatever he willed — to the one who willed, abundant provision, and to some, if little, He gives little. As much as he willed. If He gave abundant provision to whom He wills, attributes would be ascribed to Allah. Look how many kinds of attributes would be ascribed to Him.

If You hadn't given me so much provision, I would neither have gambled nor drunk alcohol nor committed adultery. Isn't that so? And to the One who gives little provision I'd say: if You hadn't given me so little provision, I wouldn't have done good for You. I'd say. Right? I would have performed my prayer, (?), done my (?) too. I'd say, that is. So no one can find any deficiency in Allah. Because verse 172 of Surah Al-A'raf was forbidden, unaware of these things, they have explained the verses with superstitions according to their own minds.

So I'm reading the correct version: Your Lord — within their destinies, in parentheses here — gives provision abundantly to the one who wills. To the one who wills — if he willed it all, He gives him abundantly. And for the one who wills, He restricts it. (?) (?) Surely He is aware of His servants. How beautifully it says it. Aware. That is: whatever anyone wanted, I worked what he wanted into him as his innate nature, as his character. In keeping with the verse: do not put on your backs a burden you cannot bear. It is not My willing over you. I give to you as much as you yourselves willed for yourselves, He says.

In that case, too, we don't put on our backs a burden we cannot bear.

Yes.

He is aware of His servants. He sees them very well, it says. His servants.

He is al-Basir. He sees everything. As-Sami', He hears everything.

Now, in the last lesson we touched on it up to a point; we said: Some events wound you. Then here you seem to understand. When you are left on your own, you hit a dead end; with wrong decisions you get stuck in doubt. That's why, before reaching a certain degree, this He sees everyone very well, He sees them very well — there is benefit in not explaining His seeing. Yes. Just as, for example, the secret of the secret is not explained.

if we were to give a hint: in the secret of the secret, the extra, that is, plus: this: He said Be, and it did not come to be; this expresses the secret of the secret: something being bound to time, being created within time — if we explained the secret of these things, it would wound you. Until you have reached that station. That's why explaining its secret is forbidden. That is forbidden. Just as the Prophet, what he saw (?), told in 30,000 codes. As long as these Sufis keep this secret, he says, the sharia ruling will continue, he says. Yes. The sharia ruling will continue. Continuation of the sharia ruling.

This goes deep. But let me see how far I have opened this up. Let's read this. How far we've opened it up.

Within the covenants people gave to Allah Almighty, whatever destinies, whatever destiny they will meet, so that they can live these destinies, Allah gives them their provision. Since, from abundant provision that Allah Almighty would give these people out of His grace outside the destiny one is to live, or from scant provision, a person could not live his own wish, attributes would be ascribed to Allah. Allah gives a person abundant provision out of His grace and generosity in the Hereafter. If the person is destined for Paradise, Allah Almighty, for the good he did in the world, increases his reward in the Hereafter.

If the person is destined for Hell, to remain there forever, and has gone as an unbeliever, then anyway his good deeds done in the world have gone to waste. Again, so that people can find their rank in Allah's sight within the covenants they gave, Allah Almighty tests them in this world. Sometimes He restricts their provision, sometimes He opens it and makes it abundant. In these situations a person, earning reward or sin through his attitude and behaviour, lives out in worldly life the covenant he gave to Allah Almighty and so makes himself a witness before Allah Almighty. Through the actions people themselves have done, they themselves are also made witnesses against themselves.

Allah Almighty is aware of His servants. Just as no human He created nor any atom in the universe can go outside Allah Almighty's rule, their movements, desires and wishes are manifest to Allah. For Allah has programmed all beings other than humans and jinn, by His own will, desire and wish, upon the work they will do. Humans and jinn, however, by their own desires and wishes having themselves programmed by Allah Almighty, earn reward and sin by their own will. Allah Almighty's purpose in leaving these two groups, that is humans and jinn, to their own will is that, with these beings, He wants humans and jinn by their own will to know Allah.

For this reason humans and jinn, since they act using their own will, are responsible to Allah Almighty. Allah, who gives them their destinies as character according to their desires and wishes, also knows what they will do until the Day of Judgement. For this reason Allah is All-Knowing; He knows, sees, and is also capable of everything. We said He is free of deficient attributes. We passed over this part vaguely. Yes. In a way people can understand, in a way people can understand better. Yes.