Al-An'am 51: Warn those who fear of being summoned in the presence of Allah with the Qur’an; for them there is no true friend and intercessor other than Allah. (Warn them) so that (those who will choose the right path) they will abstain.

Surah Al-An'am, verse 51: Warn (?) those who fear that they will be gathered before their Lord, that they — they have no friend besides their Lord, nor an intercessor. There is a wrongly interpreted verse here. What does it say at the end? Al-Ma'idah. Surah Al-An'am. Yes. Surah Al-An'am, verse 51. Warn with it, with the Quran, those who fear that they will be gathered before their Lord. Yes. That they will be gathered — you warn with the Quran, so that — warn with the Quran; it does not leave it out. For them there is no friend besides their Lord, nor an intermediary — yes, that part is right too — perhaps they will be mindful. Now that is not right.

When Allah Almighty says perhaps — perhaps is not said, I mean. Perhaps they will be mindful. They always interpreted it this way anyway: always, according to what people do in the world, Allah Almighty calls them good or bad. It is not like that. You know, there is the verse (?) until the Day of Judgement, (?) we would not know what He will not do — in this case, in this case, if Allah Almighty uses the word perhaps, He is ascribed an attribute: He could not know. Whereas the darkness of the night and the light of the day are one to Him. He knew the secrets of the hearts. When He made the covenant with us, our characters were given to us.

He is the one who wrote our destiny for us. Within our desires and wishes. When it says perhaps here, it contradicts all such verses. So: so that those among them will be mindful. So that — you warn with the Quran, so that those among them will be mindful. Yes. Because the end of the verse is like this, even if its beginning is right, when there is a mistake there, in this way we call the verse wrong as a whole. We still take the right parts as right within that wrong. But at the end we correct this. That is, in the book we will print in a second edition, the same verses — let's say Surah Al-An'am, verse 51 is marked in red; again verse 51, its end like this: so that those among them will be mindful — when the verse changes, that is, when the word of Allah Almighty is spoken in truth, in the whole verse again we rated verse 51 as green.

This way people will compare the verses, compare the verses on the same page. Where? — that it is wrong, where it goes against the verses of the Quran, where they ascribed attributes to Allah, they will know. Yes. Allah Almighty is free of deficient attributes. No one can ascribe attributes to Allah Almighty. In this case Allah Almighty is being ascribed attributes.

Selen, behind me, says: Hodja, in my tafsir it reads: it is required that they be mindful. Is it the same meaning, sir? No, we corrected those in the first edition. First this: when it says it is required that they, it is required that, it takes in all of them again. That is, it makes no difference. It is required that they be mindful. Yes, it reads like that, sir. So in some verses like this we correct the verses that have mistakes, but the meaning is the same. That is, when we open it in the meaning of the tafsir, this first edition — we will read it now — makes up the same meaning. That is, it makes up the corrected meaning.

Only when, under the verses, in place of the wrongly interpreted ones the right ones are written, does the tafsir pass over to the right. So there is no mistake in the interpretation of the tafsir. Because the tafsir had to come out at that moment, we took the verses as they were. We said we would correct the verses later. But the meanings are the same anyway. In the meanings interpreted it is seen that the mistakes are not like that, that they were interpreted in the meaning of the right ones. Yes, small things like these — if those who get this tafsir (?) make a correction, the meaning does not change; in the interpretation the meaning does not change. We will read it now anyway.

O My Beloved! Those who fear that they will be gathered before their Lord — you, with the Quran, warn them, and their — they have no friend besides their Lord, nor an intercessor.

Why did Allah Almighty create us? So that His Essence be known.

And since all the beings He created are the creation of Allah Almighty, did they not know His Essence? Yes.

This is important. Well, Hodja, if all beings, the heavens and the earth and what is between them, knew the remembrance of their Lord, Allah Almighty has made His Essence known. How did He will that His Essence be known by people? Allah Almighty, all His creatures, upon the tasks they would perform, programmed them. By giving man a part of His spirit, He willed that man too, by his own desire and wish, know his Lord. So the real knowing of the Lord is at this point. By man's own desire and wish — without his Lord, Allah Almighty, programming man — that man, by his own desire and wish, will have himself programmed. He will have his own desire and wish programmed by Allah Almighty.

You know, they say: We put a veil over their eyes, it says, stopped up their ears, and sealed their hearts. For them a painful punishment increases. Allah drew the veil over their eyes, stopped up their ears, and their hearts He sealed — but Allah did not seal them. They had them sealed. They had Allah seal them. If Allah had sealed them by His own will, Allah Almighty would be ascribed an attribute. And Allah Almighty is free of deficient attributes. Because He left people alone with their own desires and wishes, their own will, He gives him of His spirit, you know; because He gave of His spirit, with the reason we call akl-ı maad, people know, by their very creation, that they were created by a Lord.

In this case Allah Almighty willed that His Essence be known. Without Himself programming them in any way — that is, by their own desire and wish, by their own will, without programming any person — those people, by their own desires and wishes, will have themselves programmed. So He was known through man.

The part knowing its whole. Knowing that he was created by knowing his helplessness. His being created by Allah Almighty. Yes. In some senses, if people go to other kinds of meanings here, it heads toward wahdat al-wujud. That is not the meaning. In wahdat al-wujud, comparing oneself with Allah and knowing oneself also to be immortal, becoming, sir, a being equal to Allah — this state is imagined in people's heads, which, Allah forbid, leads to shirk. Even though a part of Allah Almighty is given, that part cannot be its whole. Why can't it? Because it was created deficient. Deficient in reason. Deficient in reason.

In this case, because it is deficient in reason, Allah Almighty a being equal to His Essence has not created. Let us put it like this, for example. Consider these people the children of one father. Consider the people in this world as the children of one father. Your father is a scholar. The owner of all this knowledge. But he has not taught his children. All of them need that father. Need that father. Now, although they are the father's children, can they be like that father? Because if that father were gone, they would not know what to do. Because all the knowledge of this world belongs to that father.

The father knows. Where what will happen, where what will not, where, sir, a disaster will happen, where it will be prevented. All of it is within that father's knowledge. As long as that father does not give this knowledge to those children, since those children with their own limited minds cannot have that father's knowledge, those people, in their helplessness, of the father are in need. A figure of speech. Sir, since Allah Almighty created this universe from nothing, even though (?), no being can be equal to Allah. That is, man cannot be Allah's equal. In this case Allah is the Most High of the high, the All-Knowing, the Omnipotent, and He is the owner of might, strength and power in this world.

We, however, are beings in helplessness, in need of Allah, even though we are a part of Him. Yes, in this case people were created in need of Allah. Yes, because our Lord willed that by people His Essence be known, He left man, man, to man's own will, whether His Essence would be known or not; and these people, with the nafs feelings in them — arrogance, pride, fame, renown, ego, grandeur, such claims — either turned their backs on Allah, waited for the Lord of their imagination, or another group, using their reason, said: yes, You are our Lord. So in this case people into two groups split. The first group, those of the right; the second group, those of the left.

Those of the left formed groups among themselves, and those of the right too among themselves formed groups. Those of the right, upon faith, split into parts such as nefs-i emmare, nefs-i levvame, nefs-i mülhime, nefs-i mutmaine, nefs-i raziye, nefs-i marziye, nefs-i safiye. But after nefs-i mutmaine, in nefs-i raziye, nefs-i marziye, nefs-i safiye and such, a third group appeared: the righteous. Yes, righteous people.

In this case, if those people — if you don't warn them from the Quran, it says, er, if you warn them, they will turn to Allah Almighty, they turn, it says. They will turn. What does it say? They have no friend besides their Lord, nor intercessors. Indeed, if Allah Almighty is the owner of this universe, and with prophets, scholars and books He invites people to the truth — since the absolute owner of these worlds, that one day all souls will taste death, and that finally in the hereafter, at a resurrection, we will be returned to Allah and there, at a resurrection, give account, has told us this, we have, besides Allah, neither a friend, nor a guardian, nor a trustee at all.

Yes. Nor do we have any intercessor besides Allah. But people who gave Allah Almighty a good covenant at Qalu Bala, obeying Allah and His Messenger, fear Allah as is due. Because there they used their reason and said: yes, You are my Lord. According to the love in their hearts, Allah Almighty there ranked them. People in nefs-i emmare, nefs-i levvame, nefs-i mülhime — accordingly He gave them characters, and within those characters, when people come into this world, they play the written script like actors. Yes.

Obeying Allah and His Messenger, they fear Allah as is due. Because these people know that resurrection after death is true, that people are not left aimless, that with every movement they make they are responsible for their deeds and the words they speak — they comprehend it. For every movement they make, for their deeds and what they speak. On the right and left, on our shoulders, the angels Munkar and Nakir, er, (?). The angels Kiraman Katibin. Kiraman Katibin. The angels called Kiraman Katibin, that is, Kiraman Katibin, the writing angels. The one on the right writes the good, the one on the left the evil.

Yes. These angels called Kiraman Katibin write your good deeds and your sins, the words that come out of your mouth, all the deeds you do. Is there a verse? Of course there is. What does Allah Almighty say? When they are (?), it says, when their books are presented to them, what will those given on the left say, it says? Woe! What kind of book is this? Everything has been written down, they will say, it says. So we are responsible for every movement we make and every word that comes out of our mouths. Then we will also keep control of the words that come out of our mouths. Because nothing is in vain; it is written.

Nothing is in vain. Every word is written.

So these people know that all created beings are Allah's servants. No one is of any use to anyone. No one. What does it say? No one is of any use to anyone. How is there no use? No one will be asked about anything, says Allah Almighty. Everyone's sin is loaded on his own back, He says. And He says it beautifully. Yes. But people who believe that benefit and gain are achieved only by being with Allah. What is it? That benefit is achieved only with those who are with Allah and His Messenger. For example, now, if I want benefit, sir, I go — Ahmet Efendi, in his prayer, his supplication, his dhikr, his good advice — I go with Ahmet Efendi, sir, (?) so that I may learn something from him. And that friend of Allah, or a person who remembers Allah — about the things I don't know, to attain my Lord's mercy one goes to him.

I learn something from him, that's it. Only from those who go together with one another by Allah's word is there benefit. And again, this is for Allah. To attain Allah's mercy. Otherwise that person has no authority to take me to Allah's mercy. Even if he tells me, if tomorrow I say: I worshipped this much, and so what? And, Allah forbid, after faith I turn to kufr, what happens? Could Ahmet Efendi take me to my Lord? Again, (?) what man does to himself, (?) cannot do it. Again, the mercy is in that person. The benefit too is in that person. He himself will persevere on Allah's path. Yes.

But people who believe that benefit and gain are achieved only by being with Allah continue in obedience to Allah and in worship. They strive to gain Allah's friendship. So on the Day of Judgement these people have no friend besides their Lord, nor intercessors. These are the people who attain Allah's mercy. For Allah Almighty says: My mercy in the universe is for everyone; in the hereafter only for the believer. Why? Because they remembered Allah in the world.

In plenty and in want they remembered Allah. They thanked Allah for what He gave. When they move from this world to the hereafter, on that day of reckoning, in that hard moment, Allah Almighty — in the world since He knows how they worshipped Allah without seeing Him — in the hereafter too: O My servant, although you did not see Me there, you there beautifully worshipped Me. You carried out what I said. Today, He says, on the day of salvation, My giving you victory, He says — giving its seal or acquittal, that too belongs to Me, He says. Because on that day judgement belongs to Allah alone, He says.

That person, to the gardens He promised, He admits. In this case, mercy in the hereafter is only for the believer. So there, because the non-Muslims are far from mercy, they have neither intercessors nor friends. There they are all alone.

People who have this thought and belief, in the world, being governed by Allah's verses, guarding themselves as is due, are those who save themselves from the world's swampy and dark paths. So here, here, when we say as is due, within Allah's commands as is due. The meaning comes like that anyway. But when we say as is due there, if it occurs in the verse, in the verse, that, because it applies to everyone, to everyone, there it is not as is due. And however much we say as is due, there, as we said a moment ago, so that those within, it says, those among them will be mindful. So those people, as is due, those who give their heart to Allah, as is due are mindful. Otherwise this, as is due, does not pass as applying to everyone. What does the Diyanet say anyway?

In the Diyanet's calendar too, in verse 51, also: perhaps they will be mindful. Perhaps they will be mindful. (?) ascribes attributes to Allah.

We say these are the people who attain Allah's mercy. People who have this thought and belief. That is, those who know Allah and His Messenger, who continue their worship in the world to draw near to Allah, who in the world are governed by Allah's verses, guarding themselves as is due — that is, upon Allah's verses guarding themselves as is due — from the world's swampy and dark paths: they are those who are saved, we said. But on the other side, when we say those who guard themselves as is due, it is heard as covering everyone, so a deficiency appears there. What does it say? They have no friend besides their Lord, nor an intercessor.

They guard themselves as is due. That goes to everyone. Yes. Selim, my daughter.

In this case those tafsirs, the tafsirs in their hands are correct in their interpretation. Correct in their interpretation. There are mistakes in the translations.

When they take the translation — those who get the tafsir, kindly, in their own name, at those places with mistakes, those who write the right ones with their own pen. Yes.