Al-An'am 158: They only wait for angels, or your Lord, or certain signs of your Lord to come to them. On the day, when the signs of your Lord come, there is no benefit of believing for the ones who did not believe before, or who did not gain any goodness from their faith. Say; “Wait! Indeed, we are waiting too!”

Yes, Surah Al-An'am, 158th verse.

"They are only waiting for the angels to come to them, or for your Lord to come, or for some of your Lord's signs to come.

There are such people too. On the day some of your Lord's signs come, to a person who did not believe before or did not earn any good in his faith, his faith will no longer bring any benefit." On the day they come. On the day your Lord's sign comes. On the day the doors of repentance are finally closed. His faith will bring him no benefit. Like what? Like Pharaoh. Dying in the middle of the sea, he says, I believed. In Moses' Lord — it no longer helps. The door of repentance has closed. Because your state is clear too. Yes. What does Allah Almighty say? "Today your lifeless body," He says, "I will leave as a lesson for the worlds." As a lesson for the worlds.

Yes.

"Say: wait; surely I too am waiting," it says. Yes. We too are waiting.

Wait.

Everyone will live his own nature. He will prove himself in his own nature.

In this case, people's waiting for wonders,

waiting for angels, waiting for miracles, is all from weakness of faith. Faith. Man has reason. As we always say. You will use your reason. You will distinguish right from crooked.

Learning the truth with it, with knowledge, with those characters in you, without waiting for help from right and left — without waiting for "it was a wonder, it was a miracle" — immediately you will be governed by what is right. You will return to Allah's verses. And you will not look for deficiency in Allah's verses. "Ha, but you looked, Hodja." I did not look for deficiency. Of those who commit deficiency toward Allah, who ascribe qualities to Allah, I bring out their traits. I commit no such deficiency. In this case I always watch over the truth. Those particles that would attribute even the slightest fault to Allah, I try to sift out.

Isn't there more? There is. There is. They used it in two meanings, that is, here this meaning — so that no one says "What do I mean, what do you understand here?", I pass over those parts like this too. I correct this too sometimes.

Yes.

That's why everyone's deeds depend on his intention. His intention.

What was it? "They are only waiting for the angels to come to them, or for your Lord to come, or for some of your Lord's signs to come. On the day some of your Lord's signs come, to a person who did not believe before or did not earn any good in his faith, his faith will no longer bring any benefit." That's why I understand faith like this. The faith of one honoured with the religion of Islam, a person's faith, is faith. Here Allah speaks of faith. Is there another faith? When He says it, faith means believing.

It means believing. "Their beliefs will not benefit them," it says. I believed in Allah's oneness. There is no god but Him. All the prophets and books (?) are from Allah. And resurrection after death, good and evil, the books and the angels — all, by Allah, to us must be made known. I believe. And what does he believe in? He believes in idols. Now my faith is faith, believing; his faith is also faith, believing; but that believing will not benefit him, it says. That believing will not benefit him. Let's read it again. "They are only waiting for the angels to come to them, or for your Lord to come, or for some of your Lord's signs to come.

On the day some of your Lord's signs come, one who believed before or in his faith earned no good" — believed before in whom? Idolaters. Idolaters. He believed in it, or, it says, believed before and earned no good in his faith. That is, he became Muslim and in the end turned back. Then he earned no good in his faith. That is, those who turn back from among the Muslims too. What happens? He becomes a disbeliever again. Doesn't it say so? Believed before. Before, that is, believed in Allah's oneness, or earned no good in his faith. Then he earned no good in that faith and left the religion of Islam again.

To such a person his faith will no longer bring any benefit. It brings that person no benefit.

Well: "Wait; surely we too are waiting." This world is a world of (?). A world where Allah Almighty is not seen. Here, here, here, everyone — with idols or without, with religion or without — will live. He will prove what kind of person he is. In this world.

In this case falsehood will say to the truth: what I say is right.

And the one who explains the truth will say: I am explaining Allah. This path is right.

It is impossible for these two to agree. They will not agree.

According to Allah Almighty's verse "Every soul will taste death, and your return is to Me", (?) the supreme court will be set up; there the good deeds everyone did will be presented and given to them, and Allah will judge between us. "So," it says, "you wait; we too are waiting." We too are waiting. For what? For which of us is right and which of us is wrong. You wait; we too are waiting. Where? In that supreme court, in the presence of our Lord, which of us is more in the right we will see there, it says. "Between the two of us, between you and us, our Lord will judge," it says, "with His justice." Yes.

Idolaters, people rebellious against Allah, since in the covenant they gave they were (?) toward Allah, these want to see all the miracles of the world before their eyes. Show them all the miracles, and still they won't believe.

Their destinies are written. Or rather, they had their destinies written. They had the essence of those characters worked into themselves. "Even if We raised all the dead and showed them all the miracles, they still would not believe," it says. He speaks truly. Because his destiny is so, their characters are so, (?) is so. He does not believe.

Yes. But people who rebelled against Allah in their covenant and had their destinies written like this — even if you showed them all these miracles, they would still not believe. That's why they want angels to come to them, or their Lord to come, or to see many signs of their Lord.

That's what they desire. That's how they want to see.

Since the earlier ancestors of such people were on the same path, they made such requests.

When their Lord

showed them the requested miracles, these people still did not believe. Before us are the verses Allah Almighty has declared, that is, told us. What does it say? The people of Salih asked for a miracle. A camel came out of a rock. But they still did not believe. They cut the camel's legs and slaughtered it, killed it. And Allah Almighty destroyed them.

The people of Lot were destroyed. The people of Ad likewise denied their prophet. They were destroyed. Pharaoh was shown nine miracles. Still he did not believe. He was destroyed. Even if you gathered all the miracles for them, they would still not believe.

And they went on rebelling against Allah. And Allah Almighty, bringing (?) upon them and destroying them on earth, their roots eradicated. Some, into apes — as He turned the Sabbath people, the people of the Sabbath, in shape into apes. Yes, some into the shape of swine, that is, pigs — in the time of Jesus too, those who did not believe in him, those who did wrong — into the shape of swine He turned. Some peoples He destroyed with the cries of angels. Some He wiped out with the flood of Noah. And in their places He brought new peoples. And in the hereafter, eternal punishment is (?). Allah Almighty is capable of and has power over everything.

He has power over everything. Yes. Now among people there is the Seal of the Prophets, Muhammad (peace be upon him). Now among people, and among us until the Day of Judgement. Because he is alive. "I made you alive," He says. Allah Almighty is also Alive. Can you say "alive" of Allah Almighty? Can you say He is not alive, not alive? Alive. Well, if Allah Almighty calls someone alive, if He says alive, if, having tasted death, he is alive, if he is alive — can you say he is not alive? You deny the verse; you'd be a disbeliever, Allah protect us. If you say he is not alive, he is dead, if you say he is dead — if he dies, what does it say? He is among you.

He exists in the hereafter — "while he is among you," it says. It is this clear. Yes.

So now among people the Seal of the Prophets, Muhammad (peace be upon him), is present. Since, for His Beloved's sake, Allah Almighty will not again (?) destruction on them, He decrees in His verse as follows. Allah is able to show these miracles. "On the day some of your Lord's signs come, to a person who did not believe before or did not earn any good in his faith, his faith will no longer bring any benefit." In the first sense, this verse refers to the moment of people's death. These are meant as two groups. The groups who believe and who do not believe. As I explained a moment ago, one believed and turned back from his belief.

The other never believed — these groups. Among the believers, those who adapt their lives to kufr, to the life of the disbelievers, not recognizing Allah Almighty, and yet not departing from their faith, that is, not leaving Islam — it declares that such people will go as sinners. This is a matter left to Allah Almighty, of course. A third group. Here we say two groups, don't we. This makes a third group. He earned no good in his faith. He turned back, because he believed and then turned back. We have (?) this part this way too. Yes, as sinners (?). With the verse in which He says "his faith will bring him no benefit", since disbelievers have no faith, it is declared to be about the sinners among Muslims, it says.

Since this person who believed in Allah but did not take up His commands is a sinner, they will be subject to a temporary punishment in the hereafter. The unbelieving, those without faith, will be subject to an eternal punishment. We skipped a sentence here; let's complete that sentence. "On the day some of your Lord's signs come, to a person who believed before or did not earn any good in his faith, his faith will no longer bring any benefit." In the first sense, this verse refers to the moment of people's death. Indeed, after death, after those doors of repentance close, whether people went good or bad becomes clear.

Otherwise a person may have done evil all his life. Afterwards he may have repented and returned to his Lord. He may have repented and sought forgiveness for those sins. Reach Allah Almighty. Perhaps He will change all his sins into good deeds. Because there is a hadith. (?), it says: "If you return to Allah, to Allah, and resolve never again to do it, if you profess with your tongue and affirm with your heart," it says, "Allah Almighty will change all your sins that reach the clouds in the sky into good deeds," it says. One does not lose hope in Allah. Only disbelievers lose hope in Allah. Yes.

Yes. In this verse, in the first sense, the meaning of people's death is meant. These are meant as two groups. The groups who believe and who do not believe. Among the believers, those who adapt their lives to the life of the disbelievers, not recognizing Allah and the Prophet, and yet not departing from their faith, that is, not leaving Islam — that such people will go as sinners, it declares. With His verse saying "his faith will bring him no benefit", since disbelievers have no faith, it is declared to be about the sinners among Muslims. Yes. His faith will bring him no benefit. You know, as explained a moment ago.

What did we say faith is? Believing. Believing. He believes in idols. His faith did not benefit him. Outside Islam. But if they are those who fall short in faith, later in his faith, now, has not left Islam but has also given nothing up. He has fulfilled none of Islam's conditions either. How he will go is unknown; if he goes as a Muslim, he too, it says, burns in Hell as much as his punishment, or suffers, suffers his punishment. He too comes out of there. Yes.

With a verse saying "his faith will bring him no benefit", since disbelievers have no faith, it is declared to be about the sinners among Muslims. Since this person who believed in Allah but did not take up His commands is a sinner, Allah — a person who believed in Allah but did not take up His commands, since he is a sinner, they will be subject to a temporary punishment in the hereafter. The unbelieving, those without faith, will be subject to an eternal punishment. Those among people who do not believe, who are rebellious, in the second sense such a miracle are waiting for — and the coming of the Day of Judgement is meant.

Indeed they say so: "Come on, make stones rain on our heads, bring on the Day of Judgement." Like this. No person — pay attention, like this — if one (?) or wants to see a miracle, wants to see a wonder, he never asks for good. What does he say? "Come on, make a stone rain on our heads." "Come on, do this to me. Come on, do that to me." Instead of saying that, say: "Well, since you're such a person of wonders, bring our loved ones before us." "Or even, have this good thing done somewhere." He doesn't say that. He always says the opposite. Because those without faith always want oppression outside Allah's verses.

Oppression.

The coming of the Day of Judgement is meant. The commentators, of the Dajjal, of earth beasts coming out — what they call the dabba — of some lands sinking, of a fire being seen, and of the sun rising from the west speak. These are signs of the Day of Judgement. If people reach these, if they see them — the Prophet (peace be upon him) — those who see the signs of the Day of Judgement he gave believe. If they find the truth, they attain salvation. Among the signs of the Day of Judgement, a dabba will come out of the earth. What is this? Gog and Magog are reported as a dabba. As I said a moment ago, a fire will come out and will start from (?), be seen from (?).

In this case there are many — some the Prophet said — hadiths. According to them, if these people see this and believe, they still get away. Because that day has not yet come. That is, the Day of Judgement has not come. Only its signs have appeared.

Or if they still tie events to nature and say this is a natural event, if they do not believe in Allah, then they go as disbelievers. Allah Almighty: say, wait. Surely I too am waiting. What is meant — meant — in the first sense, death: in that sense, "I too am waiting" — yes, we will die. In the second sense, it is the coming of the Day of Judgement. Because, according to the verse "Every soul will taste death", it is people's waiting for death. Since the Prophet (peace be upon him) is among people alive, he can wait for the Day of Judgement together with people. In this respect, when he says "wait, I too am waiting", whether it is the normal state of death or the coming of the Day of Judgement, "together with you I too am waiting"; in the end, when it is seen which side is right, regret will be of no use. That is, when that supreme court is set up, then, which side was right when it is seen — Eleysallahu bi-ahkemi'l-hâkimîn — Allah Almighty, who is the Judge, in His capacity as Judge of judges, by judging between us, it will come out who is right and who is wrong.

Yes.