Al-An'am 9: If We had made the Prophet an angel, We would have put him into the shape of a human and they would fall into the doubt that they are falling into.

We come to Surah Al-An'am, verse 9. 'Had We made the Prophet an angel', Allah Almighty says so, 'had We made the Prophet an angel, We would certainly have given him human form.' Why? Whatever you are, He says, We send you a prophet of your own kind. Yes. 'They would again have fallen into the doubt they are falling into.' Why? If We wished, He says to you, Allah Almighty, could We not have sent a prophet from among the angels? We would have. And could We not have had him proven? We would have had him proven. As an angel. Could We not have had it proven that this too is My messenger? I would have had it proven, He says.

But you still would not have believed, He says. How so? Did You send one, so that we did not believe? Such a question may come to our minds. What does Allah Almighty say? We made a covenant with the offspring to come from the offspring of the children of Adam, and We wrote their wishes, desires and aims for them as their destiny, He says. Now in this case, even if Allah Almighty sent not one angel but a thousand angels as prophets in support, according to their characters those people would never enter the religion of Islam and confirm the messengers our Lord sent, saying, yes, this is our Lord's messenger.

Because their covenant is so, their destiny is so. That is how covenants (?). (?) in the barzakh. Those are the lying disbelievers, says Allah Almighty. Their hearts are scattered and restless, He says. Yes.

What does He say now? 'Had We made the prophets an angel, We would certainly have given him human form. They would again have fallen into the doubt they are falling into.' In a verse Allah Almighty says: whatever you are, We send you prophets of your own kind. According to the verse, if Allah Almighty were to send people a prophet, even if the being He sent were an angel, an angel, He would still put the angel He sent into human guise. Yes.

Those who denied Allah at the address 'Am I not your Lord?', those who were rebels against Allah at the root, who gave their covenant to Allah rebelliously: whatever proof you bring them, they will say the opposite and go on not believing. Whatever you bring as proof. They will say the opposite. Why? Because they will not believe. They are rebels against Allah. At the root, at that address 'Am I not your Lord?', the matter was already settled. It was settled there. Although we appeared here as a body, a body, a physical form, this appearance, as a corpse, we did not come here in the form in which we were created in the realm of Lahut.

That is, we did not come in this appearance. Then how? We came as spirit, nafs and soul, entering this body. The body, the body we see, these corpses of ours did not come from the realm of Lahut. Nor did they come from the realm of barzakh. What? What are we saying? Do not misunderstand. Pay close attention to my words. I mean these corpses of ours that you see. I mean our bodies. These bodies were neither created in the realm of Lahut nor were they with the spirits waiting in the realm of barzakh. Where then? Our formation came about in the world. We appear within matter. Our material appearance is provided.

Within this appearance of ours, in an outward world, with our outward dealings, we ourselves make ourselves witnesses to ourselves, to those around us and before Allah Almighty. So who makes us witnesses? Our spirit makes us witnesses. Where is our spirit? Inside our body. That is, just as it is, our body. That body of ours that we see, our spirit. Its center, which is called the realm of the heart, is our heart. The realm of the heart. Yes. Every nafs shall taste death. Look. Allah Almighty does not say every nafs shall die. Pay close attention. Every nafs shall taste death. Now I am drinking this tea.

I tasted tea and its flavor. I tasted it. Had I been dead, would I have tasted it? So it is the death of bodies; spirit, nafs and soul are one and they are immortal, as Allah Almighty shows by our spirits remaining forever in paradise and in hell, that it is a (?) life. If death applied to spirits, all spirit is Allah Almighty, He too would be mortal. God forbid. Allah protect us. Because He gave us a part of His part. In this case, in this case, these bodies of ours that you see, within our bodies, our body reflects the origin of our spirit. As the origin of our spirit. And our body, our driver, that is, the driver of our spirit, drives that body of ours. Our horse, that is.

We send it wherever we want. It is obedient, like a horse. In this case, the moment of death in a person is like this. The moment of death. I have a car, or I have a horse. Once you get off your horse, death has begun. Or you got out of the car. Death has begun. Of what? Of your car, your horse. You left it. But as soon as you get off it, the gendarmes are waiting for you. Who are they? Munkar and Nakir, the noble angels. They seize you at once. Where do they take you? They take you back to your place in the barzakh. They take you there. Until when do you stay there? Until the Day of Judgment comes and, with Israfil's trumpet blown again, Allah Almighty raises our bodies again, He will raise our bodies again.

Then our spirits and our bodies will meet face to face. When you come into My presence with a driver, says Allah Almighty. There, after our bodies testify against our spirit, saying it used me like this and like this, it took me on such and such paths, is the testimony over? You are returned to the One who first created you, He says, and there it tastes death a second time. So spirit, nafs and soul are one; bodies are separate. In this case a person sees himself as flesh and bone. Those people of whom He says 'tales of the ancients', who left the religion of Islam and took idols as gods for themselves, who called it tales of the ancients, saying, will Allah raise our rotten bones again?, people who see themselves as flesh and bone.

Yes. Such short-sighted people. These these, when we explain these parts to people by sorting them out, the meanings of the verses open up more beautifully. We understand the verses better. Because these, after the vision of many hidden realms, are the sciences that Allah Almighty, having raised people, gives to their hearts by inspiration: sciences. Yes. If Allah Almighty were to send people a prophet, even if the being He sent were an angel, He would still put the angel He sent into human guise. Those who deny Allah, who were rebels against Allah at the root, who gave their covenant to Allah rebelliously: whatever proof you bring them, they will say the opposite and go on not believing.

They go on not believing.

To them, to those who were liars at the root, words of truth that go against their characters increase their rebellion. And in people who are (?) to Allah Almighty, hearing the word of truth increases their faith more. Now the meaning of the verse: the Quran increases the disbeliever's disbelief and the believer's faith, it says. Look how beautiful. All of them are the meanings of the verses.

So the polytheists who were rebels against Allah at the root, disbelievers, idolaters, let me say, hypocrites, the more

they hear the word of truth (?), to that degree, Allah Almighty says this of them: they become like clouds in the sky about to burst, He says. They are distressed. In this case, the verses increase his disbelief. But when a person of faith hears the verses, his longing for Allah Almighty increases too. So the Quran increases the disbeliever's disbelief and the believer's faith. Yes.

To those who rebelled against Allah at the root, at the root, but to those who rebelled against Allah, however many miracles you bring, like Pharaoh, what will they say? Our eyes were turned. We have been bewitched. They say. In this case people drift away from the truth. They seek the abode of punishment in the realm of the hereafter. Because their aims, wishes and desires are bound to their destiny. And it is not possible for them to change that destiny. In the first barzakh, such people's boasting against Allah Almighty, their arrogance, being carried away by pride and grandeur, our Lord giving the human being a part of His part, from Himself, and the human being seeing his Lord, our Lord, in human guise like this: such people's arrogance toward our Lord who created them.

Yes. A person says, a person says, would a human ever be arrogant toward Allah? Would a human ever defy Allah? Now, I tell you this.

I say, the seventh Qutbullah (?), of a hidden imam; even if they said so, nobody would believe.

What are people doing? They do not believe. They wait for a person from other worlds of fantasy. He will have glory and fame.

He will be a man of wealth.

Although, thank Allah, (?). Imam al-Ghazali says that a person who has food from evening to morning is rich, he says. Even a person who has food for the evening is rich, he says. Yes. As long as a person trusts in Allah. In this case.

The Prophet (peace be upon him) (?). Even though he said, I am a prophet: Was prophethood left to you? If only it had been given to someone from these two cities, (?). Or their saying, of all people, was it left to Abu Talib's orphan? Then: this is a madman. Their saying, he has been bewitched. Their mocking the Prophet (peace be upon him). Likewise in the hereafter too, because a person sees our Lord as like himself, sees Him in human guise, he could not believe in Him. He did not use his covenant. He waited for the Lord of his imagination. And in that covenant too, in rebellion against Allah Almighty, he gave his covenant. His feelings were engraved in them as characters, and because Allah Almighty knew what they would do within those characters, He wrote his destiny within his lifetime and gave it to him.

They will never change again. That is why they will not change again. Yes.

Because their aims, wishes and desires are bound to their destiny. They themselves, a wish and desire of theirs, they themselves these wishes and desires, in their free thinking applying them upon themselves, make themselves witnesses to those around them and to Allah. Yes. So when Allah Almighty made a covenant with us in the first barzakh, we know those places very well. When I say we, I mean all people. The people to come from our father Adam until the Day of Judgment. Where do we know it from? He created our spirits in the realm of Lahut; did He not say to them 'I am your Lord'? And so all of us saw there.

Then why here, why do we believe in the unseen without seeing our Lord? Why do we not know? Because Allah Almighty closed those realms to us. He closed those realms.

And in Surah Ta-Ha, verse 134, what does Allah Almighty say? Lest you say: had You sent us a messenger, we would have followed him, we would have followed and found the truth. So that you do not say this, We send you messengers, prophets, He says. Believe in the unseen, He says. He closes off to us our life there. Otherwise (?) He would have called us to account right there. Allah Almighty, Allah, how was I to know that You are my Lord? You created me like Yourself, that is, in human form. You too appeared in human form. I could not know You as my Lord. You should have sent me to a hidden realm.

You should have made Your Essence known to me. I would have worshipped You there. So that you do not say this, Allah Almighty created these hidden realms. Why did He create them? Because He is free from any deficient attribute. Free from any deficient attribute. No one will be able to question Allah, to question Allah. And all the questions he asks will have come to light, and man will go through questioning. Yes. So those realms He closed to us. How did He close them? He took us from the realm of barzakh. Here is a verse. A verse about His taking us from the realm of barzakh. Only Allah knows what is in the wombs, it says.

They had explained this wrongly too. By explaining it like this again and again, God willing, they will correct it, they are correcting it. They will correct it, God willing. I do not know if they have corrected it.

That spirit which He took from the realm of barzakh, that is, the spirit of that person, while still an embryo in the mother's womb, on the 40th day, Allah Almighty there to whom, whom, with whom does He test better? Who is better tested with whom, Allah knows this. From there, will they receive a girl or a boy, will He give a girl, will He give a boy? He brings this in our Lord's knowledge, places it in the mother's womb, sends it. From that, some say girl or boy, that is, only Allah knows what is in the wombs, it says. They explain this wrongly too. When it says only Allah knows what is in the wombs, and today people know whether it is a girl or a boy, then people too know what Allah knows.

These are verses explained wrongly. Is that spirit taken from the barzakh a girl or a boy? Will Allah Almighty give that mother and father a girl or a boy? Only Allah knows this. This is what we call the realm of Jabarut. The realm of nearness. The realm of nearness. He clothes it in a garment of the light of Jabarut. That is, that garment is like a password given to a program loaded on a computer so that that part is not seen. It closes off that place. But who knows that place? Our Lord knows. Who will open this password? Can that person open it too? He can. How? If he carries out what our Lord says.

What is it that our Lord says? By persisting in worship. By reforming his nafs. By drawing near to our Lord with love and affection. By seeing everything with a good opinion. By letting the mistakes Muslims make disappear in his own heart. By helping people. As much as he can, (?) both outwardly and inwardly with help. By the night tahajjud prayers. By remembering his Lord, and then, with those who, of the verse in which He says, I have such servants that neither buying and selling nor trade keeps from My remembrance, grasp the secret; these, by tearing down the things other than Allah in their hearts, with the light Allah put in their hearts by His mercy, those people, step by step opening these passwords, not numbers as we say, not made-up numbers as these people say.

Breaking the nafs's (?) again and again, breaking its evils again and again, they pass those stations. In that realm of nearness called the realm of Jabarut, our Lord clothed it in a garment. That is, He closed that realm, veiled that place from it. Then He sent it to the realm of Malakut, and there too He clothed it in a garment, and under the name of spiritual spirit sent it from there to the realm of Mulk, and in the realm of Mulk wrapped it in a body. So, as I explained a moment ago, our bodies did not come from there. They did not come from the realm of the hereafter. Our bodies came about in the worldly realm; our spirit came from the realm of the hereafter.

So although this visible body is like our spirit seen in a mirror, if you always see yourself as yourself and not as in a mirror, you are mistaken. So if you realize that you are seeing yourself in this outward world as in a mirror, if you know that one day you will leave your body and go to the true realm as spirit, nafs and soul, then, in your Lord's presence at the Great Court, if you yourself believe in the account you will give, in this world (?). Yes.

There are many topics to explain, but that is not the lesson, because when we explain them,

people misunderstand a lot. What we explain does not fit into that tiny bag.

People misunderstand.

A message comes to me, a message: do you have kinship with the hereafter, it says.

So that tiny bag does not take these in.

Here the words of Yunus Emre come to my mind. One who does not know where he came from and where he goes has passed as an animal. Yes, that is why here among us there are ordinary listeners too, there are ordinary people of knowledge too; we explain in a middle way, and a little from above, but as I said a moment ago, if people, without knowing people, without making comparisons, immediately go on the attack, these are prejudiced people. Prejudiced people. Or what does not fit in their bag; because it does not fit, (?), we will say (?), because if it were with good intent he would not say that. Poor people who attack (?).

Yes. If we explain the meaning of the verses to you one to one, and if nothing in what we explain contradicts any verse, then the word you say, watch the word that comes out of your mouth. When I say a word, I stand behind it. Because it is my position. My knowledge, my dignity, my honor; I see myself as a being with dignity who stands behind the word, behind the word I say, a being with dignity. With dignity. If I cannot stand behind the word I say, I would not (?) anyway. So in this case, if you too use that word, you will stand behind that word. You will prove it with verses. With verses. If you cannot prove it with verses, then either you are acting as an enemy of religion, or you are truly someone who has been deceived, who has had his mind mortgaged under the rule of others, who has become his (?).

Or you are someone serving dark aims. That is how I perceive people who do not stand behind their word.

Because I evaluate everything by the verses. Who is truer to His word than Allah? If they do not show this, these people, these people are the people opposite to the words I say. Unknowingly, unknowingly. Anyway, if a person speaks, his talk is different too. Yes.

Because their aims, wishes and desires are bound to their destiny. Applying these wishes and desires in their free thinking upon themselves, they make themselves witnesses to those around them and to Allah. Allah Almighty neither programmed them as deniers according to His own will, nor was any injustice done to them outside their own wishes and desires. Their wishes and desires were written for them as destiny. Their own wishes and desires. So when people have no knowledge of the verses, either they will learn, become a student, or, if they know, become a teacher. If they know. If one becomes neither a student nor a teacher, and meanwhile talks without knowing, what does this become?

He becomes (?)-spirited. He shows his ignorance.

What do our ancestors say?

Speak if you know, they say. Speak if you know, explain. Guide people, they say. If you do not know, keep silent, they say. Let them think you a scholar. Yes. In this case, if a person both breaks his silence and speaks without knowing, he wrongs his own nafs.

For this reason, even if angels came from the sky as prophets to the disbelievers, yes, this time they would say to the prophet who came in the guise of an angel, how are we to know that you are an angel? That is why these people who live out their wishes and desires in the realm of Mulk, within their own will making themselves witnesses to Allah, in return for being deniers, without any injustice done to them, every nafs will be sent to the place it deserves. In that Great Court, all the nafs, He says, in return for their own (?) that they earned, without injustice to anyone, everyone's earnings (?) will be given to them, He says.

Let us complete the words I said a moment ago; that part was left incomplete. Our spirits coming to the realm of Mulk, taking on a body, appearing as a bodily spirit:

our bodies, not from the realm of the hereafter, but in the worldly realm (?), take on roughly the appearance of the spirit. Since three quarters of the body is water, and water takes the color and shape of its container, a person too, since he changes shape more or less, resembles his spirit. He is like his spirit.

So even if a person sees himself outwardly in this world and, with his body, believes that he lives, will die with his body and will be raised with his body, the poor people say he will enter paradise or hell with his body.

They will enter paradise or hell with their bodies. They still think so. Even though I have explained this much, even though I have clarified this many verses, many people, respectable people at the forefront, those who speak on websites, those who speak on television: they will go to paradise, to hell, with bodies. Mashallah. May Allah (?) keep them. I laugh. If this were knowledge too, if it were the knowledge of the verses, the knowledge of the verses, they would not talk about what they do not know.

Yes. God willing, these laughs of mine are not out of looking down on them; everyone has a knowledge of his own, a (?). But if they perhaps take my laughs as an insult, if, saying, why is this man laughing at us, they take it as an insult to themselves, perhaps it will be a step toward guiding them. That is why I act so. That is, I act with a good opinion. Not with suspicion. There is also laughing sarcastically. Not counting someone as a person, God forbid, Allah protect us. It is not like that. Do not misunderstand these sentences of mine either.

If someone laughs at me, laughs, if someone laughs at what I say, I immediately study what I said. I go over it just as it is, word for word. To myself. In which of my words is there a mistake? In the light of the verses, (?) what do I strike it against? A touchstone. You know gold dealers have a touchstone; when they strike gold on it, you see how many carats it is. So I too immediately strike my words against Allah's verses. I strike them against the verses. Truly that man laughed at me because of this word, I say. And truly I imagine it. I am ashamed of myself. And I correct it. What happened? That person's laughter became guidance for me.

I do it in this sense. Do not misunderstand otherwise. Every person is a being. You cannot look down on them. A virtue you lack is in another; a virtue the other lacks is in yet someone else. So no single person can be endowed with all the qualities of Allah Almighty. Allah Almighty has spread His attributes among people. In this case people have separate qualities. But if he talks about subjects he does not know, (?), in words beyond his depth, then if we too laugh at them in this way, in a way that tells them so, this would be like (?) for him. He will understand it that way. Here I want to say it that way.

He has to understand it like this. And if he perceives it this way, he will not fall anymore; if he does not suspect me further, and if with his mind it does not come to mean that we look down on him, I will be glad. Because we see no one as a human being as small. Everyone has his own world, his own life. A person's lowliness is between him and his Lord. No person, in any way, can come between a person and his Lord, that person's conscience. Yes.