Ar-Ra'd 26: Allah widens and narrows the provision of those who desire. They boast with the worldly life. However, in comparison to the Hereafter, the worldly life is nothing but a temporary benefit.

Surah Ar-Ra'd, verse 26 was also rendered wrongly; that one too we corrected. Yes, the wrongly rendered verse 27 — that verse too was rendered wrongly; we corrected that too. They rendered 25, 26 and 27 wrongly. Actually, let's not call it wrong. They have ascribed attributes to Allah.

Verse twenty-six: Allah expands provision for whom He wills.

Now, gentlemen, Allah forbid, there is no fault in an analogy. I am Allah. Allah forbid. I mean, I'm giving an analogy. I am Allah. (?) I will. You I will, you I will, to you I give more. You are my creatures.

Well, won't the others say: you created us too, why don't you give to us? Won't they say "don't give"? Well, if I discriminate like this among my creatures, if I discriminate, am I being ascribed attributes or not? Do I judge with injustice or not? The lawyers are here. I would have judged with injustice. So, Allah is the Judge of judges. Does that Judge of judges judge among people with injustice? Yes.

What does it say? Allah expands provision for whom He wills, and restricts it. What will the poor say? I worked hard. My feet in water, my shoes soaking up water, I went to work in the cold.

While I suffered so much, You gave him plenty. Well, I too was a servant You created. Why did You put me through such suffering? Won't he say that? Ah. If He were to say: among My creatures, I exalted those who carried out the command of My Essence. Ah, fine. Then the verse is fine. It's not meant in that sense anyway; this is not in that sense. This is in the sense of ascribing attributes to Allah, or of injustice. I'll read it again. Allah expands provision for whom He wills and also restricts it.

To defend his nafs, this person might say to me:

Aren't good and evil from Allah, he says? Good and evil are within my destiny: so that I can prove what kind of person I am, Allah Almighty gave me evils, these (?) or good things. "Did you think you would die without proving what kind of person you are?" — that is what the verse corresponds to. Good and evil. So if you ascribe attributes to Allah, if you (?) Him with injustice, what kind of good and evil is this? And what will you be defending?

I'll read on. They exulted in the life of this world. So, compared with the hereafter, the life of this world is nothing but a fleeting benefit. The end is correct. The end is correct. Now we read the correct version. Allah expands and restricts the provision of whoever wishes. Of whoever wishes. "You should have wished too." "Well, I'm wishing here." It's not here. Wishing here is of no use. It helps only like this: If you are patient — since nothing outside your destiny will be given to you — in the hereafter you receive the reward for your patience. "We do not place on your back a load you cannot bear." According to that verse. Wish here as much as you like.

If it is outside your destiny, this is a load you cannot bear. This is a load you cannot bear. So what you want, what you wanted in the world, are only the things that, through your patience, in the hereafter come before you as reward. So you should have wished in the realm of the hereafter. When you saw the world, when He asked you when you would go — just as an engineer shows a city, or several cities, and asks which city you will go to — take those cities as times: within those times, of the people who come, take their technology, their minds and their lives — so that you chose the time your nafs liked and desired that time, and within that time, to fear, panic or the world, with your whims, your covenant with Allah Almighty, and in return for your covenant Allah Almighty placing your character traits in you.

That is your destiny. You cannot step outside it; no one can change it. So He gives to the one who wishes as much as he wished. As much as he wished — whoever wished whatever, He gives as much as he wished. Within what he wished, He reduces and He increases. But within what he wished — that is, within character traits his destiny can bear, through which he can prove what kind of person he is — Allah Almighty gives to him. So no one will be able to say: You did not give to me, You made me live poor. Allah is free from deficient attributes.

Those who do not know these things say we speak bird language. These are not bird language; these are the essence of the verses. If you ascribe attributes like this according to your reason, if here you say of (?) "Allah said so", if you accuse Allah of injustice, and say it deliberately, prepare your place in the Fire. I'm not the one saying it. This is a hadith. Allah says this too. Yes.

Allah expands and restricts the provision of whoever wishes. They exulted in the life of this world. Yet compared with the hereafter, the life of this world is nothing but a fleeting benefit, it says.

Allah Almighty sent people to the realm of mulk, a (?) realm, to make them witnesses against themselves of the covenant they gave to Allah. Yes.

I suppose it's this — is it this one?

What are we saying? Allah Almighty sent people to the realm of mulk, a (?) realm, to make them witnesses against themselves of the covenant they gave to Allah. So that these people can make themselves witnesses before others, before Allah, and at the same time before themselves, Allah, within their destinies, makes these people's provision abundant and also scarce. These people, faced with the provision they receive, grow arrogant and forget Allah.

They plunge into pleasure, enjoyment and amusement. With the power of material wealth they bring out the evils hidden in their nafs. With material power. They begin to live as their nafs pleases. Yet compared with the hereafter, the life of this world is nothing but a fleeting benefit. If people gave the goods they would spend on their nafs as charity for Allah and spent them on Allah's path, they would have transferred what they spent to the hereafter. The money they spend for fleeting pleasure in the world is both wasted and gone, and also the pleasure bought with that material was momentary, and it too is lost and gone.

But if this sum were spent for Allah, on Allah's path, while man cannot take a single atom from this world to the hereafter, this material he spent for Allah — Allah would bring it before him abundantly in the hereafter, rewarding people and granting them the abode of eternal bliss.

If we were to cite a verse for this: "Those who buy Paradise with their wealth and their lives," it says. With wealth and lives — with their lives the martyrs buy Paradise, and with their wealth the generous, those who give charity on Allah's path. So, if man, carried away by the fleeting pleasures of this world, with the material in his hand entertains his nafs and with this sum buys the torment of Hell, then the curse is upon them; the hells, the evil place of return, are theirs.

O man! Use your reason. Allah has clearly shown two paths. Allah two paths clearly. There is no third path. Yes. There is no third path to this. Either Paradise or Hell. Allah's laws are certain. There is no change in His laws. Either you will turn to Allah, obey and enter Paradise, or you will rebel against Him, step outside Allah's religious law, fit your life to your own nafs, abandon Allah, and enter Hell. Choice and will are in people's hands. Wrestling with your nafs is again in man's hands. That is worldly life. You came here for a test. Either you will pass the test and attain success, or by losing this test you will be among those who suffer loss.

Yes.