Al-An'am 162: Say; “With no doubt, my prayer (Salah), my worship, my life and my death are all for Allah, the Lord of all the worlds.

Surah Al-An'am, the 162nd verse: Say, indeed my prayer (we have come to prayer), indeed my prayer, my worship, my life and my death are all for Allah, Lord of the worlds. Do you know where this verse leads? This verse, let me explain it. This verse leads to La Mevcude İllallah. La Mevcude İllallah. That there is no god besides Allah; the whole universe is wiped out by the sword of 'la', by the sword of 'la'. Once you say 'la', look, it says, is anything left? All is gone except illallah, it says. All is gone except illallah. O lover, no partner to the Truth remains for you, it is over, it says.

Yes. What does it say?

One is moved.

Living is something else entirely. Well, indeed my prayer, my worship, my life and my death are all for Allah, Lord of the worlds. Because the One who created me from nothing and gave me worth, who gave me a spirit from His Being, who fed me, gave me drink, raised me and keeps me alive, who created the worlds, besides whom there is no god: to Allah I have bowed my neck. My neck. He is my Owner and my Lord. My worship is for Allah. Not for show. Not for gain and not for ostentation. You see, I perform my prayer for Him. My worship too I do for Him. What is worship? Performing prayer. Fasting, going on Hajj, giving zakat, doing good deeds, good deeds: all of these are worship.

Feeding a needy person, taking a poor man by the hand, helping a stranded traveller, lending to a debtor until a set time, and if he cannot pay, counting it as one's zakat, and while doing (?) all along, not for show and ostentation. This is my worship, it says. Purely for my Lord. For serving the servants He created, it says. For service. My life and my death: with all my living and my existence, my self, by even surrendering my spirit to my Lord, not the body; it will remain eternal in its essence, just as Paradise and Hell are eternal; by surrendering that spirit, as a part from one's Lord, to Him, so if my life and my death are all for Him, then this leads all the way to La mevcude illallah.

Yes. In this verse Allah Almighty makes known that all people, each one individually, is responsible for himself. He makes it known. Everyone is responsible for himself.

Here we explain it a bit more deeply.

Because the verses are for everyone: plain, in a way everyone understands. Why? We explain it here. If we too just read this as it is and moved on,

there would be no need for our explaining here anyway. We explain it in depth. Then (?) we explain it here in a way everyone understands. What are we saying? In this verse Allah Almighty makes known that all people, each one individually, is responsible for himself. And so it is indeed. If everyone's prayer, worship, life and death are for Allah, everyone is responsible for himself. The good, the good deeds, obedience and worship each person does are for himself; likewise the evils, wickedness and filth each person does are upon himself. Accordingly, if everyone is responsible for himself, people's following bad people, or these leaders of kufr trying to draw people away from Allah: the evil of it is upon themselves too.

If doing evil is in a person's nature, then by following the bad, bringing out his own evil, he shows himself what kind of person he is. You see, Allah Almighty shows no one the bad way. He shows the ways that will keep one from evils. But it must be in keeping with the person's nature.

And for that, a bad one was needed who would lead that evil and, those people who would follow that lead, ready in their nature to do that evil, would draw them to the bad. And who is that? It is Satan. That is why We permitted him, Allah Almighty says to Satan. Yes.

So since the obedience and worship, the good or evil each person does are upon himself, no one is responsible for what someone else has done. If I believe in Allah, if I go on Allah's path, my obedience and worship, my living, my death and my resurrection are for Allah. Because we are Muslims who submit to Allah. We are people who have surrendered to Allah and put our trust in Him. As long as these people do what Allah says, Allah Almighty too is the friend of such people, their companion and guardian. The prayer, worship, life and death of such people are for Allah, the Lord of the worlds. Yes.

Yes. If I can find it, here I will show you, you see, a passage now. If I can't find it, look what it says now, Allah Almighty: as I said a moment ago, there has to be someone who shows the bad a way too. If Allah Almighty does not show the way to the bad, how will that person bring out his evil? For that too a guide is needed. Now what does it say? By oath, Iblis proved his assumption about them true. That is: the servants who come before you, who come to you: you will set traps before them, and from coming to you you will hold them back, it says.

Except for a group of believers, they all followed him, it says. They followed him. Yet Satan had no power over them. Only, it says. Now here: only so that We may distinguish the one who believes in the Hereafter from the one who remains in doubt, and know, did We give him the opportunity. Your Lord is truly the Guardian of all things. This they explained wrongly here. That passage we have probably corrected. Because here Allah Almighty is given an attribute. An attribute. Now what does it say? Only so that We may distinguish the one who believes in the Hereafter from the one who remains in doubt, and know, it says.

Yet Allah Almighty knows these things even beforehand. Now 429, let's look on page 429 at how we have explained this passage.

Yes.

In the nineteenth verse there is also an error. Let's not read that. What does it say? Yet Satan had no power over them. Only so that We may distinguish the one who believes in the Hereafter from the one who remains in doubt, and know, did We give him this opportunity. Your Lord truly knows all things, it says. True, He knows all things, but look what it says above: so that We may distinguish and know. Yet Satan had no power over them, only so that those who believe in the Hereafter and those who remain in doubt be separated from one another. It said: so that those who believe in the Hereafter, who believe in the Hereafter, and those who do not be separated from one another.

Satan was given the opportunity he wanted, it says. Satan was given the opportunity he wanted. Your Lord truly knows all things, it says. Now, is it that or this: which is the correct reading of the verse? I will now read the two verses without explaining. The same verses. I will say one wrong, one right. I am reading the wrong one: Yet Satan had no power over them; only so that We may distinguish the one who believes in the Hereafter from the one who remains in doubt, and know, did We give him this opportunity. My Lord truly knows all things, it says. The right one: Yet Satan had no power over them; only so that those who believe in the Hereafter and those who remain in doubt be separated from one another was Satan given the opportunity he wanted. My Lord truly knows all things.

Why? The partial will, irade-i cüziye, rests with the human. He will use his partial will. At the address Elestü bi-Rabbiküm, (?) the covenant with Allah Almighty, since people's wishes and desires became, by their intention, their own destiny, when, within that destiny, they desire in the world, with their wishes and desires, the script that was written, what Allah Almighty said will (?). So by carrying out these deeds, what kind of people they are, they will prove to themselves. Yes. Partial will. That is why Allah will not, as people say, put whom He wills into Paradise and whom He wills into Hell.

Whoever wills will go to Paradise, and whoever wills to Hell. Allah Almighty will not remove the partial will from me and use His own will upon me. Out of the worth He gave us, without any pressure or tyranny on us, without oppression, leaving us free with our own wishes and desires, from Allah Almighty, who wrote our intention as our destiny, what is it we want? That He put whom He wills into Paradise, whom He wills into Hell. What does Allah Almighty say? On that Day of Resurrection, at the Great Court: today, with no one being wronged, to everyone, as the full return of the deeds they earned, it will be given, it says.

Well, in that case, if it is: whom I will into Paradise, whom I will into Hell, does Allah Almighty's attribute of justice fit this verse here? Ah, He willed it. Look, that one did what Allah said, so He willed him. It is not like that. Then don't explain it away. That falls into interpretations. Yes. So you will be the one who wills. But would I ever wish for Hell? Allah Almighty tells you: look, do not gamble, do not drink, do not commit adultery, do not consume interest, do not look at what is forbidden, be honoured with the religion of Islam, go on the path I told you. Well, if you don't follow this path, now here: did you will it, or did Allah will it?

Yes, you willed it. So don't pin this willing of yours on Allah, don't blame Allah, don't ascribe qualities to Him either. Yes. You see, superstitions always have it this way. And then people who don't know their place, with those superstitions, unaware of the verses, try to give us advice.

Yes.

I suppose it is being understood nicely. The verses. They will be understood even better, inshallah. Just keep listening. Look, your daughter (?), how nicely. When I first came to you four years ago, you told me, she says, Hodja, that is, you told us: keep listening to me. In the end you will understand. Yes. Because superstitions have settled in people's heads, their minds, and people think this is right. In religion, people have never made comparisons. Out of their faith they said: if he said so, it is so. They believed. But a contradiction arose within the person. And people were dragged into crises, into dead ends.

Yet what do we say? Listen to us. Well, when I tell you to listen to us, am I speaking my own words? Never. I am reading Allah's verses to you. Even if you don't understand, it settles in your subconscious. With these words I speak, the verses I explain, the examples I give, it settles in your subconscious. Then, when those (?) speak, that they are outside the verses you see very clearly.