Al-A'raf 16: (Iblees) Satan said, “If so, in return for my transgression (rebellion), verily, I will sit on Your straight path to lead them astray.”

We have come to verse 16 of Surah Al-A'raf. Verse 16 of Surah Al-A'raf is also one of the verses interpreted wrongly. Sir, it is like this, let us look at it, now, Surah Al-A'raf.

Yes, verse sixteen, what does it say here, verse sixteen of Surah Al-A'raf? This verse was interpreted wrongly; they attributed things to Allah Almighty, yes. Iblis said: Then, in return for Your leading me astray, I swear that I too will sit on Your straight path to lead them astray, he says. Now pay attention: how do they attribute things to Allah Almighty? What does it say? Iblis said: Then, in return for Your leading me astray. Does Allah Almighty ever lead His creatures astray? Did Allah Almighty not create His creatures so that they would worship Him? If He was going to lead that Satan, the accursed one, or a jinn, or a human astray, why did He create him? Or why did He send us into the world?

Why does He hold us as witnesses over ourselves? Why does He send prophets, scholars, books, so that you turn to the truth? Since Allah will not discriminate among His servants, since no one can apply justice as Allah does, since He even said, I shared out the earth equally among you, since His mercy in the world is for everyone, would this not contradict these verses? Allah Almighty leading Satan astray. Yes. So the right version is: Iblis said, Then, in return for my going astray, my rebellion. For he did rebel. He himself is rebelling. In return for my going astray, my rebellion, I swear that I too will sit on Your straight path to lead them astray, he says.

Yes.

there are many verses interpreted very wrongly. They always attributed things to Allah Almighty. It makes one's heart ache, really. One's heart aches.

So Iblis, who did not prostrate to Adam (peace be upon him), since he is an enemy to mankind, as an enemy he will tempt him, and on the paths that lead to Allah, on those people's spiritual faith, he will show them the way with temptations; people whose carnal feelings find it pleasant will be caught by his temptation. If they are servants who know Allah, God-fearing servants, the temptation Iblis gives will remain (?) for those people. Yes, Iblis, having received this respite, says these words to Allah Almighty: in return for Your leading me astray, I swear that, he says; not leading astray, but in return for my going astray, yes, in return for my going astray, I swear that I will sit on Your straight path to lead people astray, he says.

Your straight path, you know, that Sırat-ı Müstakim, on it, from that Sırat-ı Müstakim I will make them fall, he says; they make it a bridge; that is, I will take them to Hell, he says, to Hell; pulling them from that straight path, I will drag them onto the path of Hell. And they make this the Sırat Bridge, they make them fall from it. In fact, earlier this fake Metin Efendi says, that is, we are giving him an answer here that there is no Sırat Bridge. In the message he wrote, the Prophet supposedly says, at the Sırat Bridge, "selim ol, selim ol, selim ol". I mean, such nonsense, where do they find such things, how do they make them up? When the Prophet says "selim ol", would there be a fire there? Would anyone suffer injustice in that fire? I mean, the Prophet, Allah Almighty says to the Prophet: pray for the believer.

If He had said pray for the Muslim, not one Muslim, not one Muslim would enter Hell. Pray for the believer, He says. Since the believer will not see the punishment of Hell, since they are the people who will be met with a smiling face, praying for the believer, that they will in no way see punishment, that in the realm of the Hereafter they will be met in person with a smiling face, (?). People who cannot tell the difference in these verses between praying for the believer and praying for the Muslim, sir, those who cannot grasp the verse "Let the believing men and the believing women guard their eyes from what is forbidden".

How will they grasp it? They will stretch these verses according to their minds. So here too, Allah supposedly led Iblis astray. In return for Your leading me astray. If He led him astray, what does Allah Almighty want from him, if He led him astray? He went astray himself, he himself. He rebelled against Allah's command. Yes. What does it say? Iblis, having received this respite, says these words to Allah Almighty:

And I, in return for my going astray, swear that I will sit on Your straight path to lead people astray. Here we said what is meant by in return for Your leading me astray. There, according to that old verse interpretation, it is not Allah Almighty leading Iblis astray, or Allah writing His own will as destiny for Iblis. The going astray here is in return for Iblis being removed and humiliated because of the ego and claim of greatness he made out of his pride and haughtiness, his passion to be head. That is, the person, the person, that Satan, out of carnal pride and arrogance, opposing Adam (peace be upon him), being removed from that teaching of the angels and being cursed from there.

And in return for this he says, You led me astray; in fact, out of his own mouth. Yes. By opposing Allah's command. Can one oppose Allah? Can one oppose Allah's command? If one does, of course it turns out like this. Yes.

These are the words he wants to say, voicing the growth of his own rancour. I have increased my rancour against You. (?) I have increased my rancour. I will no longer listen to You, and I will lie in ambush for those who come to You and hold them back from Your path; that is what it means. And indeed his saying I will sit on Your straight path means putting obstacles before those who will go forward on that straight path, giving them temptations, whisperings, dragging people into crises and turning them away from the straight path.

Man comes into the world once. Once. There is no second coming. Since there is no second coming, as we always say, a human life is a treasure. A treasure for him. If he uses this treasure well, if he uses the capital well, he raises his rank in the sight of Allah. With this treasure, within his own carnal feelings, he is deceived by the swamp of the world. He plunges into the zaqqum flowers growing in its swamp. And zaqqum are flowers that grow in Hell. And if he sees it as rosy and is dragged into that swamp, he has dragged his own self to loss. In this case man will use his mind, for Allah Almighty says: Do you never use your minds?

Do you never reflect? He says. Using this treasure of life well, man will know his friend and his enemy. He will take his place beside his friend; his friend is the Quran, which Allah Almighty sent to him, its religious rulings, his faith, and also the inspiration Allah Almighty gives to man's heart; the angel of inspiration we call them, inspiration. Three friends. Against these three friends, three enemies. The nafs, Satan and the world. Man will call himself to account. Which side he is on, which direction he serves, he himself will know this better, he knows it. He himself will compare. Three friends, three enemies.

People who master their nafs do not look at the temptation of the world, the nafs and Satan. Without looking at the alluring swamp of the world or the desire of the nafs, without being defeated by wishes and desires, he uses that mind. As a result of his faith he does not depart from the religious rulings, and with our Lord's inspiration that person reaches salvation. In this case man finds life. But if he takes his place in Satan's ranks, that is, if he takes his place beside his enemy, then would the enemy ever be a friend to him? Would he let him attain the true Paradises Allah promised? He is an enemy anyway, but he appears to him as a very good friend, flatters his nafs, makes the swamp of the world look adorned to him, that there is no life other than the life of this world, (?), this way he dresses it up and confuses him, he makes his acts of worship before his eyes look very high, very big, makes them a burden like mountains on his back.

In this case, if man acts on the side of his nafs, he has taken his place in the ranks of that enemy, which drives the treasure of life to bankruptcy.