Ali 'Imran 55: Allah Said; “Oh Jesus! I will give you death and elevate you to My presence and save you from the ones who have denied (you, and the Truth), and I will make those who follow you superior to the deniers, until the Day of Judgment. Then, your return will be to Me. I will judge you on the things about which you had disputes with each other.

Now, of Surah Al-Imran, we are coming to verse 55.

Listen to these parts carefully, listen carefully. There are subtle points. we will open this up for you in more detail. Allah had said: O Jesus, I will cause you to die.

According to the verse ‘Every soul shall taste death’, he too will die.

I will raise you to My presence. Just as He raised all the prophets. I will save you from those who deny. He saved him from the synagogue. And I will make those who follow you superior to the disbelievers until the Day of Judgment. Pay attention to the verse.

Pay attention to the verse.

This part, I am reading that sentence once more. I will save you from those who deny. And I will make those who follow you superior to the disbelievers until the Day of Judgment. It does not say, I will make them superior to all people. It does not say, I will make them superior to the Muslims. It says, I will make them superior to the disbelievers. To the disbelievers. That is, those who have denied the religion of Islam and say, I am a Christian. Those who say Jesus is the son of Allah and, sir, worship idols and make the sign of the cross, those who say Allah is three: these are disbelievers.

Even if they know you, it says, I will make you superior to those disbelievers.

And I will make those who follow you superior to the disbelievers until the Day of Judgment.

The verse (?).

It says those who follow you; it does not say you as well.

If it had said that, if it had held Jesus, along with the disbelievers, together with those who follow him, above the disbelievers, every single Muslim would be higher than Jesus.

Because he is a prophet, he is of course, even if among the Muslims there were saints and friends of Allah, even if there were qutbs and qutb al-azams, because he is a prophet, above them.

You see the meaning, don't you, the subtlety here? Yes. short logic cannot explain this yes, what do we say: I will save you from those who deny, and I will make those who follow you superior to the disbelievers until the Day of Judgment; then your return will be to Me, and then, concerning the things you differed about, I will judge between you. How beautifully it says it: I will judge between you. these are deep meanings. Allah Almighty has no judgment within the judgments people will make. If our Lord's judgment had been there, within my judgment, within my speech, when I spoke wrongly, when I ascribed attributes to Allah or when I denied, I would say, You made me speak, I would say.

If You had used Your judgment, I would say. You were free of deficient attributes, I would say. You were Allah, You would not do wrong, I would say. But look what Allah Almighty says: I left you free in My will. I sent you to the world of creation so that you prove what kind of person you are. I know what you are, too; but: since you resemble Me here, because I likened you to yourself (?), I could not know you as Lord. If You had sent me to a hidden world; if, in a world where Your Being is not seen, You had made Your Being known to me, I would have worshipped You; so that you do not say that, here is a hidden world for you, He now says.

A hidden world. Yes. So our Lord has no judgment over us. The judgment is my judgment. Look how beautifully it says it. Pay attention to the verse.

I will make them superior to the disbelievers. your return will be to Me, it says. According to the verse ‘Every soul shall taste death, and finally your return is to Me’, then. What is that ‘then’? On the Day of Resurrection. When the Supreme Court is set up. According to the verse ‘Today the judgment is Mine alone’, a laysallahu bi ahkamil hakimin: Allah Almighty, as the judge of judges, will judge between us. None of us has any judgment there any more. None of us has judgment. I say it once more. At the Supreme Court, none of us has any judgment. It has been removed. Why? The deeds we have done, the records, will be laid out before us.

There the judgment belongs to Allah alone, it says. The judgment is Allah's alone. Yes.

I suppose the meaning is understood here. Sentence by sentence, how beautiful.

Lawyers have the science of kalam.

A lawyer asks me, he says, which university did you graduate from?

I said, I did not graduate from a law university. Since he does not know me, he says to me, you are lying, he says. Because you have an immense science of kalam, he says.

He does not know that the Quran is a science of kalam. Yes.

What have we written in our commentary? We have already explained what we are going to explain; we are opening it (?) anyway, but we have additions here. After Allah Almighty saved Jesus from the hands of the Jews, His saying ‘O Jesus, I will cause you to die’ is, in response to people calling Jesus the son of Allah, His declaring that Jesus too is a human being and will taste death. I will make you die, He says. Yes, if he were a god, he would be immortal. Immortal. So, if every soul shall taste death, this verse symbolises the verse La ilaha illallah, there is no god but Allah; it symbolises it like this, yes.

If Jesus (peace be upon him) had been the son of Allah, he too would be immortal, we have written. And Allah Almighty would not have sent such a verse about Jesus. Then we too would say that Jesus is the son of Allah. But the verses are explicit. And Allah declares in His verse: La ilaha illallah. There is no god but Allah. Kul huvallahu ahad, Allahus-samad, lam yalid wa lam yulad, wa lam yakun lahu kufuwan ahad. In His Being He is a single ahad. Wahid also means one in Arabic, but ahad also means one. In the sense of wahid, one, but one pen. One pen among hundreds, thousands, millions of pens.

One glass among hundreds, thousands, millions of glasses. The meaning of wahid is one, but one out of a mixture. One out of one of them. Ahad, however, is a one that has no equal, no (?) at all. It means single. Single in (?). In the sense that there is no other one besides Him. Single, ahad. Yes. So what does He tell us? I am one in oneness, that is, with no likeness, with unity, with togetherness; I am not one of them. I am one by Myself. And within this one by Myself, I do not take children and family. This part is meaningful too. He has given you of His spirit. You have children and a family, but, He says, I do not.

You are deficient. He is the whole.

We were created with deficient attributes.

But Allah Almighty is free of deficient attributes. He is the Creator. He is the one who creates what He wishes, and we are creatures, the created. But the most honoured. Our honour is because of our spirit. Our honour. With the attribute of a part (?) coming from our Lord. Yes. Wife and children (?). No matter how much we say it, He says, I have no wife and children, He says. No wife and children.

Yes.

Since the prophets Allah Almighty sent are also mortals and human beings, and since all created beings will taste death, Allah Almighty declares to Jesus (peace be upon him): O Jesus, I will make you die and raise you to My presence. Allah's prophets are the righteous. The righteous. Yes. They are those close to Allah.

The prophets. They are those close to Allah. Because first, from His spirit, He created the spirit of Muhammad (peace be upon him). Then the spirits He created one by one from it, the spirits of the prophets. And He asks the first one He created: I will send you as the elder of your people and as its prophet. Do you accept? Of course he does. He shows him the programs of the worlds: this one is a prophet, will be a prophet. In this way, the first created are the prophets. And from their spirits He creates the spirits of their peoples. In this case,

even if qutbs emerge from among the community of our master Muhammad (peace be upon him), even qutb al-azams, they cannot take the place of a prophet.

They can only be like one. Like. Like what? A saint of my community is like a prophet of the Children of Israel. Like. That is, he attains those ranks, but still cannot hold his station. Why? He cannot. They received verses directly from Allah and explained them to people.

We, on the other hand, take the meanings of the verses Allah Almighty sent and explain them.

Now, does a company that builds a car own that car more? Or does someone who, once the car is built, uses it as its driver own that car more?

So the actual place where it is produced, its owner produced it. The producer is Allah, the giver; (?) to His Prophet. And His Prophet, those verses that came, by telling them to the servants, to Allah's servants, His subjects, of course guides them in accordance with the verses. He also receives verses. We, let's say the Prophet received that car, and to us fell the car's descriptions. We explain its descriptions.

(?) Take that car as a verse. He explains that verse to us, explains the car, but the car is with him. We take on the description of that car. In this case, even if they are saints, friends of Allah, even if they are heirs of the prophets, they cannot hold the position of the prophets.

Yes. But they come to those positions. How do they come? He gave Moses ten commandments. For example, here you have a few, forty, fifty verses. In the Gospel there are a few more. In the Quran there are six thousand six hundred and some, six thousand six hundred sixty-six and some, are there really? No (?), there are about six thousand three hundred verses. Well now, the heir of the Prophet, the heir of our master Muhammad, explains the meaning of 6,300 verses to people as far as Allah Almighty permits him. And these people, compared with the people of that time, spread to more and more people. Whereas they too explained very limited verses to their own subjects, but they held to them too. These scholars hold to these as well.

What difference is there between them? They come close. So he becomes like one. Like one. But they are equals. That is, the places given in the world of the hereafter, even if the prophets are higher, are in the same (?). For example, let's say there are seven continents in the world. The world is seven continents. Paradise is seven levels. On the European continent, on the American continent, who is there? Let's say on the American continent there are the righteous, there are prophets. And with the prophets there are the righteous. Then, let's say, there are those whose nafs is at the stage of ilm al-yaqin.

Then the mutmain, that is, people who are believers. Let's say in Africa there are the believers. In Asia, let's say, there are those whose nafs is still becoming believing. Like this, section by section, (?), they will settle in the highest Paradise. Section by section.

Yes.

The traps, you have said, that people prepare, in the crucible of this program, melt and vanish. That is why, by declaring that He is the best of those who set traps, Allah Almighty grants life to people. Because Allah does not intend wrong for the worlds. By also removing the traps of those who would do wrong, according to people's covenants bringing forth events, with the deeds each person has done in their own freedom, they make themselves witnessed before Allah.

We are coming to verse 55, Surah Al-Imran, the fifty-fifth verse.

Allah had said: O Jesus... I suppose we have read this part. Yes.