An-Nisa 41: What will be their situation when We bring a witness from each nation and when We make you a witness over them?

When We bring from every community a witness, and show you as a witness against them, how will their state be, He says. When We bring from every community a witness — until the Prophet (peace be upon him) came, many prophets came to their communities, their peoples, as prophets.

To many communities or peoples, at the head of communities, prophets came. Allah Almighty sent messengers, prophets. So what does He say? When We bring from every community a witness, that is, when We bring their prophets as witnesses, those prophets who were at the head of those communities, those prophets of theirs, when We bring them as witnesses against them and show you as a witness against them — that is, the Prophet (peace be upon him), since He sent him as a mercy to the worlds, when he is a witness against all the prophets too — how will their state be, He says. That is, with those peoples' lying, with their changing their books, with their changing Allah's verses for three or five pennies of worldly gain, with their saying, We found our forefathers on this way, on that day of truth, at the supreme court — the person who received the address Elestü bi-Rabbiküm and made the covenant, whose covenant was written for him as destiny, who plays its scenario in the world — when every soul tastes death and passes to the hereafter, when the supreme court is set up, in the presence of Allah Almighty, Eleysallâhu bi-ahkemi'l-hâkimîn, the judge of judges, how will the state of these deniers be then, says Allah Almighty.

Yes. A witness from every community means: before the religion of Islam, Allah Almighty sent peoples prophets, group by group. The prophets who came to these peoples conveyed Allah's commands to these communities. Some people obeyed these prophets, while others called them liars. Going even further, these communities killed their prophets who conveyed the command of Allah Almighty to them.

Yes. Others, by making changes in the book Allah sent in return for material gain, had these books written according to their own minds and had changes made. Yes, so what is meant by a witness from every community: on the Day of Resurrection, on that Day of Reckoning, these prophets will bear witness that they conveyed Allah's commands to them, and to prove their truthfulness Muhammad (peace be upon him) will bear witness that these prophets conveyed to their communities Allah's commands. What does this mean?

Now, what does this mean? I am reading the verse once more. When We bring from every community a witness and show you as a witness against them — what does this mean? Remember, we said the spirit of the Prophet (peace be upon him) was created earlier; those who know nothing of this look from Adam on, don't they? So from Adam until the Day of Resurrection, to those who will come, or rather not until the Day of Resurrection but until the time the Prophet came into the world, to the prophets who would come, since he will bear witness to them, Allah Almighty created the Prophet alive. Alive. That is, at the time they made the covenant, at the time the prophets made the covenant with Allah Almighty, the Prophet was a witness to them too.

That he was a witness. In this case, even before coming into the world, how those prophets reminded their peoples of Allah, the Prophet saw from here. Now, the Prophet (peace be upon him) will bear witness to the other prophets. Speaking of witnessing, a saying comes to my mind. We recite the word of testimony. Eşhedü en lâ ilâhe illallah. I bear witness that there is no god but Allah. Ve eşhedü enne Muhammeden abdühû ve resûlüh. We say: Muhammad is Allah's servant and messenger. We said Belâ, we saw; we are bearing witness.

Does Allah make us bear false witness?

Witnessing is the testimony of one who sees and knows.

Now, according to those superstitions, those who are of the view that everything is in this world — for those who know it this way, this is quite a beating.

Allah Almighty makes no one bear false witness about anything. In that address Elestü bi-Rabbiküm we saw Allah, didn't we, when He said, I am your Lord, we said Belâ, we said yes, didn't we, we made a covenant with Allah Almighty, didn't we, so in return for that covenant of ours: I bear witness that there is no god but Allah. Muhammad is His servant and Messenger, because he too was beside Him. In this case we come to this world. He says to me: Are we in the unseen? What does the unseen mean? Are we in the world of the unseen, that is, the world of non-existence? How many times we have explained it.

We explain it. Because they do not want to understand, we do not want to say anything more to them. Yes.

Bismillahirrahmanirrahim.

Elif Lâm Mîm. Zâlike'l-kitâbü lâ raybe fîh, hüden li'l-müttakîn. What does it say? Look. That book, the Quran, there is no doubt in it at all. For the muttaqin, those who guard themselves and those who want to be purified, it is a guide. It is a guide. They believe in the unseen. Here you are, I am not the one saying it. Allah Almighty says it. We are in a world of the unseen. That is, a world in which Allah Almighty will not be seen with this eye nor grasped; because Allah Almighty is not seen and cannot be grasped, we call it a world of the unseen. Like a primary school child they try to make us explain these things.

Like primary school children. Yes, this is a world of the unseen. A world in which our Lord is not seen with these eyes, the outward eyes, and is not grasped, we call a world of the unseen. The meaning of the unseen is for Allah Almighty: unseen. It is not evident: neither His appearance nor our grasping of Him. This is a world of the unseen above us. For Allah. Otherwise the world is not unseen. Look, you hold everything as matter. You eat, you drink. Yes. So what is witnessing? Witnessing goes back to that address Elestü bi-Rabbiküm, when our Lord made the covenant with us. The people who said, Yes, You are our Lord — because in this world they do not see our Lord with these eyes and cannot grasp Him, and Allah Almighty too: You saw Me here, you saw Me.

Perhaps you could not believe that I am Allah. You waited for the Lord of your own imagination. I am free of deficient attributes. In this case I will send you to a world, a world in which My Being is not seen; there I will make My Being known to you. You will not be able to say: Had You sent me to a world of the unseen, that is, to a world in which Your Being is not seen, then I would have worshipped You there. Read the world of dominion. The world of dominion. The first verses of Surah Al-Mulk.

Yes, so the word of testimony, the word of testimony: in the hereafter, before coming to the world, first our spirits, created in the world of lahut, and Allah Almighty making a covenant with them, then (?) to the barzakh; the spirit whose time has come comes from the barzakh to the world, and the scenario in proportion to the covenant it gave, its destiny, it plays here, plays its destiny as an actor, proves what kind of person it is; every soul tastes death, and your return is to Me, said Allah Almighty; it returns again to its old place and stays there until the Day of Resurrection. Yes.

In this case, look, what does Allah Almighty say? Allah knows what is in the wombs.

Open your earlier Diyanet book: whether male or female, it says? Today people know this too. Wouldn't someone say today: only Allah knew it, but today we too know what is in the wombs? With your knowledge, with which Arabic do you interpret this verse, these verses — not this, not only this. With which Arabic do you interpret these verses? Can you show me your proof?

Already in the world of barzakh, whether that spirit which will come to the world will be taken female or male, Allah knows. He sends it. He gives it. Since He places on no one's back a burden people cannot bear, with which parents, which child, which person one is best tested, and with which parents this person best proves himself, Allah Almighty — the knowledge of these is with Allah. He gives them to them, and they are tested with children and (?). In one verse He even says such things. Your children and families, your wives and children, are enemies to you, He says. Yes. One must know the verses well.

Arabic (?). That is not enough to interpret this. At most it translates a little. Translation, translation. A little. Not from the original. If it were from the original, you would not ascribe such attributes to Allah.

Now there is a subtle meaning here. Muhammad (peace be upon him) did not come in the time of these prophets. How will he bear witness to these prophets? Perhaps in our lessons too, when interpreting the verses, we said Allah Almighty first created the light of Muhammad (peace be upon him). Then, giving him of His spirit, from his spirit He created the spirits of the prophets. And from the spirits of those prophets He created the spirits of their peoples, we said. This verse proves these things. Each people's own prophet came to convey Allah's command, and since all prophets are from the spirit of Muhammad (peace be upon him), therefore, as a witness to the prophets, as the last, the Seal of the Prophets, he came into the world.

Is it understood now? Based on what? You ask where those prophets came from. According to this verse. Yes. How nicely it opens up, doesn't it? It is understood. Since he will come as a witness to all the prophets. And among the prophets the first created — this is Allah's command. First. Allah's command. That is, we will say, Allah's will. His will. What is it? He created the worlds, He would create people, He would send prophets to them. These prophets were created by Allah's will. There is no will of the prophets here.

What was it? They were created by Allah's will. How were they created? Allah Almighty programmed it. He would create a being and give it of His spirit. And He would send it prophets — as the father of the prophets, as their elder, as the elder of the prophets' people, He would send those prophets to their people, and from his spirit He would create the spirits of his people. That is why Lot said to those homosexuals: Let me give you my children.

In the position of the elder, the father of his people. In this case, in this case, from the spirit of the Prophet, by Allah Almighty's will, the spirits of the prophets were created. Each time He created a spirit, when He created a prophet's spirit, Allah Almighty made a covenant with him: I will send you to your people.

Do you accept your prophethood? Yes, they said. Yes, they said. So in the verses: We took a covenant from the prophets, He says. We took a covenant. No prophet calls his people to himself, He says. Gentlemen, look, everything I say corresponds to verses.

I speak with verses. This is not my own speech. Please, they are Allah's verses. Allah's verses. If I said I am the one speaking, I would be claiming it for myself. God forbid. I speak with Allah's verses. In this case, since the Prophet is the first created, Allah Almighty: ve mâ erselnâke illâ rahmeten li'l- âlemîn. And I sent you as a mercy to the worlds, He says. Why? Because from his light He created the worlds, and from his spirit people, he is the greatest of the creation of the worlds, the greatest of the created. If it doesn't fit in your heads, let me say it once more. Muhammad (peace be upon him), created by Allah Almighty, from whose light He created these worlds and from whose spirit people, since he is, among the created, the greatest of the worlds, with the verse ve mâ erselnâke illâ rahmeten li'l-âlemîn Allah Almighty made him known to us. That is one. Second, He gave him the Maqam Mahmud.

The Maqam Mahmud. What does Maqam Mahmud mean? A special abode given to him; people cannot even imagine it, He says. That is, the eighth paradise. Yes.

The Noble Messenger and Honoured Prophet Muhammad (peace be upon him) is alive.

Because he is alive, Allah Almighty in many verses, remember, with His verses showed the Prophet, before he even came to the world of dominion, many events. The proof of this is in this verse. By making the Prophet, the Seal of the Prophets, a witness to all the prophets, that the Prophet is alive, and that before coming to the world of dominion he witnessed the prophets who came to the world conveying Allah Almighty's command to their communities — it is the proof of this.

He says to me: You wrote this from the Diyanet, I proved that, he says, he proved this. And from which scholar or learned man did you take this commentary, he says; now I am after that, I will prove that, he says. Has he ever heard such a word until now? Has he heard of a book that speaks the way I speak? If he has, let him tell me. There would be more books.

Proving verses with verses, we prove the words we say with verses. So on the Day of Resurrection, when these prophets testify that they conveyed their prophethood and Allah's commands to their communities, but that these communities, to their own invented deviant ways, went of their own desire and will, when they testify to this, what will their state be? How will they come as witnesses? They, against themselves: We saw our forefathers on this way.

Shall we now give it up? So that you do not say this, He says, We made a covenant with you.

That is what He says. Allah Almighty. What does He say

now?

The verse was written wrongly, I am reading the correct one. In the book I wrote. I am saying it by reading the correct one. It is on the Day of Resurrection. So that you do not say, We were unaware of this, your Lord took from the children of Adam their offspring who would emerge, made them witnesses over themselves and said: I am your Lord. And they said: Yes, we bear witness to this. Or: Before us our fathers associated partners with Allah. We were a generation that came after them. We followed in their footsteps. Will You destroy us because of those who wanted falsehood — so that you do not say this, We did so, He says. That is, We made a covenant with you one by one, He says.

One by one We made the covenant. So those who do away with the covenant, those who know nothing of these, those who tie everything to the world: that Allah took a promise from people in the world and, because people broke their word in the world, cursed his descendants until the Day of Resurrection or put hatred into their (?), could Allah be like that? That is the mentality in the thought of that (?). That is how they were raised. When we confront them with these sacred verses, these superstitions, although they know them as true, when they see they are finished, just as on the gallows a person struggles while breathing his last, with such a struggle these people struggle.

That is how they struggle.

Rather than struggling like that, do not forget the hadith. Knowledge is your lost property. Wherever you find it, take it, he says. Knowledge is honourable, he says. Honourable.

Look, let me tell you this. If I make a mistake in a verse I have explained to you and tell you a superstition, superstition, forever I could not appear before you with a face to look you in the face. This is a trait my Lord has given me. I could not appear before you with a face to look you in the face. But unfortunately, whatever you show people, however much you (?), they think rain is falling from the sky, they think mercy is raining, he says.

So on the Day of Resurrection, when these prophets testify that they conveyed their prophethood and Allah's commands to their communities, but that these communities, to their own invented deviant ways, went of their own desire and will, when they testify to this, what will their state be? In a verse too He says this: these, that is, the unbelievers: We saw, we heard, and we saw, they say. Now is there a way back to the world, they say. Yes. So their bearing witness to their own verses. When they understand the truth there, they will say: Destruction, where are you? But from the life of the eternal world, where there is no more death, a way back, a way of return, they will not find.

According to Bukhari's narration, the Prophet (peace be upon him) asked Ibn Mas'ud, of the noble Companions, to recite the Quran to him, Ibn Mas'ud. Ibn Mas'ud said: O Messenger of Allah, the Quran was sent down to you by revelation. How can I recite the Quran in your presence? When he said this, the Prophet said to him: I like to listen to it from someone else. Ibn Mas'ud tells what followed like this. I recited Surah An-Nisa. When I came to the forty-first verse, that is, this verse, the Prophet (peace be upon him) said: Enough for now. And I saw that tears were streaming from his eyes. Tears.

Remembering that people who do not obey Allah will meet punishment in hell, he grieved and tears streamed from his eyes.

Yes.

Of such an exalted prophet we are the community.