Al-An'am 87: And some of their fathers, offspring and brothers also were (among the righteous ones). We have shown to them the right path.

Surah Al-An'am, verse 87: Some of their fathers, their descendants and their brothers were also among the good. From their descendants, that is, from their fathers, from their fathers' descendants and their brothers, some were also among the good. To them too We showed the right path, it says. Correct. Allah Almighty showed them too the right path. But He did not lead them to what is right. He showed the right path. Had it said We led, it would be ascribed as an attribute. When He shows the right path, all created people, as Allah's servants, Allah does not discriminate among His servants. In this case, since Allah Almighty gave people partial free will and left them alone with their own will, and since the rewards and sins those people earn are the return of their own two hands, Allah Almighty only, as a mercy to the worlds, sends before people, with guidance, as a light, as a source, the Quran, or verses, or prophets.

They either turn to guidance or else turn to shirk. That is, they turn to kufr. These people, in return for the covenants they gave to Allah Almighty in that address Elestü bi-Rabbiküm, in proportion to their characters, when they come into the world, through the actual deeds they will do, are to prove what kind of people they are; that is why. These people who obey and worship Allah Almighty and ask Allah for guidance, yes, have attained Allah's mercy. Whoever asks Allah for guidance, it is impossible that Allah would not give him that guidance.

Now why does this resemble? Well, Hodja, everyone wants it, but (?), (?). Allah Almighty doesn't give it. That's where you're mistaken. That's where you're mistaken. Exactly into the situation of the people in this verse you fall. We asked Allah, but Allah did not give us, it says. They accused Allah of stinginess, it says. Of stinginess.

If you asked Allah for guidance, would Allah not give you guidance? But to reach that guidance, there is a law for it. A law. You want to be a university graduate. But there's a way to it. That way, that law: you will study through primary school, middle school, high school, university. After finishing university, whichever field you specialized in, you start work in that field. Look, this world is the likeness and shadow of the hereafter. So Allah Almighty too, like the schools on earth, has stages of the human nafs. You are obliged to pass these stages. Just as in the world you made an effort to finish that university, and studied,

if, struggling with your nafs, from lying, from showing off, from shirk, from interest, from gambling, from alcohol, from everything outside the sharia rulings that Allah Almighty does not want, from all ills, from the forbidden, from the disliked, you cleanse yourself. You studied at schools in the world, right? This is the school of your nafs. You will reform these too. Then you will (?) your Lord much. To prove that you are our Lord's servant, you will continue His worship. You will kindle His love and affection in your heart. Then, if Allah does not give you guidance, if He does not give guidance, I will have deceived you.

Allah forbid. Do it and see.

Why do people worship? Why does Allah Almighty make people worship? To protect them from evil. to spread His mercy over them. To give them His Paradise. At the very least, through worship the evils he has done are removed, and since he is a witness over the other communities, because of his worship of Allah Almighty, of course our Lord admits him into the Paradises He promised. But if he does not worship at all, then, as much as you like, say, let me be among the righteous too. Say, let me be among the saints, the friends of Allah, among the servants Allah loves. But you don't do any work at all.

You say, I'll become a doctor. You don't study. If you don't study, will they give you that diploma? You say, I'll become a pharmacist. You don't study. Well, will they give you that diploma? Well, and this: would Allah Almighty, without breaking those traits in your nafs, raise you to that station?

Isn't that so? Yes. Everything has a price. A price. We need to be bound by those prices. Yes.

So that path is Allah's path of guidance, which He grants to whomever of His servants wishes. To whoever wishes. As we explained, wishing too has a price.

When you wish, you will fulfil your wish. Just as you say: my Allah, if this matter of mine works out, I'll sacrifice an animal. When your matter works out, you sacrifice it. You fulfil your wish. Well then, when you say, my Allah, I will enter among the righteous servants, when you say put me in that realm too, if you don't rise degree by degree in the school of your nafs, if class by class you don't pass, from nafs-i emmare, from nafs-i levvame, from nafs-i mülhime, to nafs-i mutmainne, and from there to nafs-i raziye, if to the door of (?) you don't (?), if you don't do that work, if you go along with the evils in your nafs and don't heed your Lord's worship, or throw His commands behind you, even if you worship night and day, even if you worship night and day, if you still can't free yourself from the evils of your nafs, you cannot go one step forward.

Is there an example? There is. The clearest example of this is the accursed one. The accursed one says: there is not a hand's breadth of earth on which my forehead has not prostrated to the Most Merciful. They also give him the name Haris. The meaning of Haris is miser of worship. The angels envy him. The angels. And finally he rises to being the teacher of the angels. Through worship. He also (?) his nafs. So he rises. But since the worship he did could not completely remove the desire in his nafs, since in his nafs he was with evil and with the desires of the nafs, he, within himself, in a great and grand pride, well, since he saw himself as great, because he did not prostrate to Adam and rebelled against Allah's command, what happened? He became accursed. He was cursed.

The worship he did was of no benefit to him. Isn't that so? Yes. So, how beautifully it says in a hadith too, the Prophet (peace be upon him). If the worship you do does not keep you from evil, it is a burden for you, he says. It is a burden for you. So, when we wish for something, we will strive for it. Even in this world, you say I'll buy a house, and you start saving money. You say I'll buy a car, and you start saving money. That is, you try to fulfil your wish. If your wish is to enter the class of the righteous, why don't you struggle with your nafs? Why, by being with evil, in return for the worship you did, do you bring that worship to (?)?

That is, when you say (?), that evil, let's say you did a good deed. You got ten good deeds. You committed a sin. Let's say you got ten evils. What did that do to it? (?) The worship you did became a burden for you. Your reward and your sin came out even. Here, remember, we were going to buy a car, we were going to save money. We couldn't save the money, we spent it. On our nafs's affairs. Here too we were going to be righteous, but we couldn't. Why? Because we lost out to our nafs. The worship we did, by the evil of our nafs, was erased. Not erased, actually; it balances out. Or if the evil I did is greater, I even fall into sin without noticing.

Yes.

If they too had associated partners with Allah, all the deeds they did would surely have come to nothing, it says. See how beautifully it says it now. Isn't it (?)? Just as the worship of the accursed one came to nothing, if those righteous servants had associated partners with Allah, the worship they did would have come to nothing too.