Ali 'Imran 167: And to reveal those who engage in hypocrisy. When they are told to either come and fight in the path of Allah or to defend, they say “if we knew how to fight, we surely would come, following you”. On that day, they were closer to disbelief than belief. They were saying things with their mouths that they didn’t have in their hearts. But Allah knows well what they are hiding.

Surah Al Imran, we have come to verse 167. 'And also,' it says, 'it was to expose those who act as hypocrites.' 'When they were told: Come, fight in the way of Allah or defend yourselves — If we knew how to fight, we would surely follow you, they said. That day they were nearer to disbelief than to faith. They said with their mouths what was not in their hearts. Yet Allah knows best what they conceal within,' it says. Very beautiful. A deep verse, a deep verse. A verse that can go both ways, toward every meaning. Now, what did we say up above a moment ago? Above.

Yes, we talked about the believer. We said: were they all believers? Yes, they were all believers. 'On what basis did you say that?' We said: had it been Islam — it was to test the believers. Whereas a believer is one thing and a Muslim another; above the Muslim, (?) has risen. People who are aware of the divine manifestations. Within this, the calamity that came to them — if they are to be tested, he would say, 'What was my fault?' Now the verse below supports what we said, look. It supports what we said. Yes.

What does it say? 'And the hypocrites — it was to expose those who act as hypocrites.' Not hypocrite. 'When they were told: Come, fight in the way of Allah or defend yourselves,' what did they say? 'If we knew how to fight, we would surely follow you,' they said. So all of those with the Prophet (?). Those distinguished, those distinguished Companions. Yes. 'We would surely follow you,' they said. 'That day they were nearer to disbelief than to faith,' they said. says Allah Almighty. That is, however much they are hypocrites, however near to disbelief they are, among them there are those who will become Muslims.

They have not yet tasted Islam. Look what it says. 'That day they were nearer to disbelief than to faith.' That is, among them there are those who will come to faith. 'They said with their mouths what was not in their hearts.' That is, near to them. That is, it calls them hypocrites, but this religion is not in their hearts. That is what it means: they will become Muslims, it says. they say it with their tongues, but what does Allah Almighty say? 'We,' He says, 'would seize you at once for the mistakes you have made; you would not find a single living being walking on the earth.' And you know how in the (?) it says 'it is hoped that', 'it is hoped that'.

There is no 'it is hoped that' there. Allah knows what He will do, what is inside them. It is 'until', He says. Until they prove themselves, within the time of their lives they will prove themselves. Now what does it say: 'They said with their mouths what was not in their hearts.' That is: 'If we knew war, we would fight with you.' Yet that is not in their hearts, it says. Among them there are (?), people who will become Muslims too, it says. 'Yet Allah knows best what they conceal within,' it says. He knows best what they conceal within. That is, if he is an enemy, if it is to destroy Islam, that it is to destroy, Allah Almighty knows better. If he is a Muslim, He also knows that he will become a Muslim.

Because Allah Almighty knows the secrets of hearts. By what? By the covenant we made in the address Elestü bi-Rabbiküm. That matter was settled there anyway. If we can (?) that part very nicely, very nicely, we too will understand that part very well. That is, we will understand the verses better. Yes.

One of the purposes in the creation of these events is for those who act as hypocrites to come into the open, too. While they lived side by side, they said: We are Muslims. 'Come on now, to secure Medina the Radiant, come on, to battle.' Its surrender, that is, those living there, to make the polytheists surrender — come on — what do they say? 'We cannot come. We don't know war.' This is what will single out the hypocrites among those who say they are Muslims. Or else it will single them out because of their weakness of faith at that moment. Indeed, what does it say? 'And also to expose those who act as hypocrites.

When they were told: Come, fight in the way of Allah or defend yourselves — If we knew how to fight — we would surely follow you, they said. That day they were nearer to disbelief than to faith.' Look: nearer to disbelief than to faith. So there are those who will believe. Yes. When they were told, 'Come to war, fight alongside us and defend,' out of fear of death, so as not to go to war, 'We don't know how to fight; if we knew, we would certainly come with you,' they said. It is this fear of death that makes people say this. Fear of death. For example, he says it with his tongue. Perhaps it is not in his heart, but he says it with his tongue.

Yet what does Allah Almighty say? 'When your term is complete, you will walk on your own feet to the place where you are to fall,' He says. Well, of course, it takes a person of faith who believes this to do it.

Since their faith had not found a firm foundation, on that day they were nearer to the disbelievers than to faith. Because their faith had not found a foundation. Of course, everything depends on time. There are people who, after Mecca the Honoured, I mean, after the conquest of Mecca the Honoured, became Muslims. Until then there were those who fought against the Muslims. Everything has its time.

Had it not been for Allah Almighty's (?) forgiveness toward people, they would have been destroyed for saying with their tongues what was not in their hearts.

Allah Almighty, since all hearts are (?), since He knows that, after what they say with their tongues, they will become Muslims, grants them time. That is, 'until', we say; that is, here is time for you. (?) So here it is not 'it is hoped that'. This is the attribute of Allah's Godhood: Allah creates events and makes people witnesses over themselves. He makes people witnesses over themselves. That is, a person becomes a witness to himself. For example, now an event happens. I act according to that event. Within what Allah said, or within what He did not say. Then, if I try to go on talking, right away — these videos of mine are being recorded here, aren't they.

They put them on Facebook. Or you listen to them. You see everything I do, second by second. However much I lie, they will say: Isn't this you? Didn't you explain it like this? And I have no way out. Yes, this is me, the talks are mine too. Well then, they will say, you are that kind of person. There is such witnessing in Allah's presence too. Our bodies will bear witness, and also when I rise to object, when I object. Just as we project our image onto a camera, isn't Allah Almighty, too, able to freeze these rays we (?) and show them to us? An aeroplane, I mean a jet engine — at high altitude that (?) freezing and leaving a bright white trail.

But when it flies low, when the air is not cold, you cannot see that (?). We too: the rays we have given off, Allah Almighty freezes and runs them before our eyes like a videotape: This is you, do not lie at all, He says. Then, that is the attribute of Allah's Godhood: every soul will bow its head and have no word left to say to Allah.

This is the attribute of Allah's Godhood: Allah creates events and makes people witnesses over themselves. That day they said with their mouths what was not in their hearts. Yet Allah knew better what they concealed within. Allah, who is closer to man than his jugular vein, the covenant man gave (?) Allah Almighty wrote for the person as destiny, and sent us to the unseen world. Sent us to the unseen world. When I say the unseen world here, again I stress it: He sent us to the unseen world. Did He send us to a world (?) that does not exist? He sent us to a world where His Being is not seen. To the unseen world. 'Thus We invited you to believe in the unseen,' it says.

In an unseen world. The covenants we gave at Kalu Bela were closed to us. In the realm of possession, within events that come like a brand-new life, the writing of the covenant we gave — like a written fruit seed becoming a tree and the fruit it yields — we too, over time, living our destinies, lay bare our state. In proportion to the covenant we gave at Kalu Bela, as witnesses both to ourselves and to Allah we come forth.

People come to their first world (?) from the realm of jabarut, Kalu Bela, covenant and (?), Allah Almighty raised them to the realm of barzakh. When Allah Almighty takes the spirits from the realm of barzakh, they come to the realm of jabarut. The realm of jabarut means the realm of nearness. Our Lord taking those spirits from there. Will He take it from there as a male? Will He take it as a female? Here: what is in the wombs, Allah (?). That is the meaning of the verse. Is he a hypocrite? Is he a disbeliever? This one is a Muslim. He received the stamp at the very beginning. He knows it from there. The hadith of the Prophet: '(?) While in the mother's womb, whether he is wretched or (?) is clear,' it says.

These are all, in other words, the meaning of verses. He takes it from there. That nearness — from that realm of jabarut it clothes him in a garment. A garment. What does this garment mean? That he took it there, that he took it from (?): just as when you set a password on a program on a computer and close it, and you cannot enter that closed place without giving the password, just as you cannot see that program, the brain too encrypts that place. That is, it closes it. It sends him to the realm of malakut. In the realm of malakut, the spiritual spirit. There too he puts on a garment. That is, there too he is encrypted.

This time, in the realm of nearness, the realm of malakut, which we call the spiritual spirit, is also closed to him. When it brings him to his first world, to the womb, there, on the fortieth day, when he enters the embryo, the bodily spirit — some (?) — he is clothed in the bodily spirit. And this time the realm of malakut and the expanse of his first world are closed to him. So he opens his eyes in this world, in this outward realm, in this way. The places they came from exist in him. But he does not know it. It is in the program. Like programs in a computer, it is in that program.

How is it there? Well, how do these appear in this world? Back the way you came, (?), the way out. On the way back out. How does this happen, Hodja? If you reform your nafs, your nafs, with the remembrance of Allah if you occupy yourself, if you always speak the truth, if you purify yourself of the forbidden, many things — which of them shall we count — from helping the needy to your compassion, to your (?), if you bring your nafs to perfection within (?), as long as you bring it to perfection, back the way you came, saying 'manifest' to the realm of malakut, you rise all the way there. All the way there.

I know the realm of barzakh too.

Yunus Emre has a saying.

People, he says, are the infants of this world, its children. Its children. Truly, people come into this world as children, live as children, leave as children. (?), he says. We say it. I'm not saying it; they said so to us. Spiritually.

I know that I was taken from the realm of barzakh. You know those 6-7-month-old, 8-month-old babies who crawl on the floor like this — exactly like that, being taken from the seashore and its (?) place, and then our being trained, in a very short time, just our reaching a state like the age of 33 that it speaks of. In a very short time, within a few hours of the world. Then when you reach that age, you see (?), yourself, as if you were training yourself, through a kind of realm of unveiling, many worlds are shown to you. And on the verses of the Quran, Allah Almighty — these things I tell are all Quran verses anyway.

What I have seen I always tell anyway. That is why I have no difficulty explaining. I (?) knowledge of Arabic. Look how those who know Arabic explain it, and how we correct it. In this case what happened, how it happened, how he grew up, where he went, what he saw. In this way, if a person reforms his own nafs, he rises to those worlds and sees. He knows. He watches the places he came from, going back. If he reforms his nafs. If he does not (?), he stays according to his degree. He too is a Muslim. If he is careful about his good deeds, he too attains Allah's mercy. Yes. So what are we saying? Like a written seed's fruit.

Whatever you plant in that soil, that is what it will yield. That too is taken from (?). The characters of the covenant he gave earlier in the address Elestü bi-Rabbiküm are in him. When he comes into the world, he proves what kind of person he is. We can say with our mouths what is not in our hearts. It gets said. Then what are we saying? If we do it knowingly, we have lied. If we do it unknowingly, if we say it out of fear for our life, it is rather from weakness of faith. Allah knows the secrets of hearts. For what we say with our mouths that is not in our hearts we are not called to account right away. Why are we not?

Let us cite a verse here too. 'If you were seized at once for the mistakes you have made, on the earth you would not find a single living being walking,' it says. This too points to many meanings. Allah Almighty gave man from His spirit. He created him as a part of His Being. And He made him the noblest of creatures. Now again the words of our son Beşiktaş come to my mind. Lehü'l-esmâü'l-hüsnâ. 'The most beautiful forms and attributes are Mine,' He says. 'I created man in the most beautiful form,' He says. Now people confuse this part. They confuse it. Now, the most beautiful forms.

What is form? I have an attribute. This attribute, (?). That is form. This form is an attribute. An attribute. I have a name. Ahmet, Mehmet. For example, they named me Metin, Abdülmetin. Allah's name is also Metin. Look, Allah's name is also Metin. So Allah Almighty has names too. You know, the 99 names, and the 1001 names. So He too has a form. What does He say? 'The most beautiful forms are Mine,' He says. 'The most beautiful attributes are Mine too.' 'The most beautiful names are Mine, and the most beautiful attributes are Mine,' He says. Forms, attributes. To you He said form; to His Being He said attribute.

Why? I am in a single form, or in 2 or 3 forms. The forms of childhood, youth, old age. Allah Almighty, however — the many forms of the people who will come from our father Adam until the Day of Judgement, all forms, change shape in profusion. In those forms, in the most beautiful forms, what is Allah Almighty? In the most beautiful names, what is Allah Almighty? We cannot have the most beautiful name. Why? Because each of Allah's names, upon letters, for example Lord, Creator, for example, Strong, Mighty, I mean, Berk, in the sense of firm — like this, the most beautiful names are Allah's; but we too have names.

So we are, with our Lord's parts, (?). You know, when they say 'No, that was form, this was name; I was name, that was form,' those people who say it without properly taking these into account. People who say these things without understanding them. That is why, if people examine what we say — sincerely, but they must examine — they will find the truth. They will find the truth. But man's life adventure comes before him over time, and man proves what kind of being he is. This adventure of time — that is, within the events he has carried out over this time — man himself understands what kind of person he is.

That is why Allah Almighty creates events. So that people have no decisions left to (?) to Allah Almighty, and so that, by what they themselves have done, in proportion to their own earnings, they attain reward and sin. People do not understand partial free will; and today I went somewhere. We met a son of ours who is a pharmacist, and he said something very nice. A Muslim man, but (?), 'what will become of his faith,' he says, 'look, there is something we do not know,' he says. 'What is it?' I said; I'm asking him now. 'We,' he says, 'are far from partial free will,' he says, 'that is, the actual deeds we have done we attribute to Allah,' he says.

He is right. Intelligent people, educated people, understand differently. They understand very well. So I say that the people after me, the people to come — their minds will work better. And they will understand better. They will be able to compare. People who compare by their nafs, people who decide beforehand, can never learn knowledge. People eager for knowledge will have the ability to compare, and they will compare. And to learn the truth, they will truly ask: is that right or is this right? This is sincere. It shows and increases their eagerness for knowledge.

Yes.