Ali 'Imran 83: Do they look for a religion other than Allah’s religion while the things in the heavens and on earth have submitted to Allah voluntarily or by force? And they will be returned to Allah.

We cannot reach us.

In verse 83 of Surah Al-Imran: while those in the heavens and on the earth, willingly or unwillingly, have surrendered to Him, what was it, those in the heaven and on the earth, willingly or unwillingly, have surrendered to Him, do they, the People of the Book, seek other than the religion of Allah? Yet to Him they will be returned.

They will be returned. Verse 83: while those in the heavens and on the earth, willingly or unwillingly, have surrendered to Him.

Has man surrendered too? Yes. But wasn't there a flaw in his covenant? Hadn't he denied Allah?

In that case, how did he surrender? Doesn't this verse contradict this other verse of Allah?

If you have knowledge, of course it doesn't. If you have no knowledge, make things up and say them. If you have no knowledge.

We said that in matter, magnetic or anti-magnetic, all matter, their atoms, the nuclei inside the atoms, positively and negatively charged nuclei, while spinning around their own axes, give off a signal. These signals are programmed to Allah Almighty. Whatever wish, desire and feeling there is, Allah Almighty, by the signals coming from them, knows. Plus, these remember Allah. Allah, am I too remembering Allah? Yes. The non-Muslim also remembers Allah. But not his mind and feeling, not his soul, not his soul: his body. This body is a trust Allah Almighty has given him. I will call you to account for the way you used the bodies I gave you, He says. So this body too remembers our Lord.

How does it remember? How does it remember? That there is no other god but Allah: the cells in this body too, by remembering Allah, that there is no god but Allah, and that all these beings were created by Allah, they prove this. But who is the driver of this body? The soul. The address is to that soul. The address is to that soul. Within a lifetime that soul gave with its partial will, at the end of the life of a respite He granted it in this world, He will ask it about this.

How do we know that the body is separate? We said soul, nafs and life are one, the flesh is separate. How do we prove it? When you come into My presence with a driver, when the souls are paired, and that driver, that body, after it has borne witness, returns. To the soul He says: you are being returned to the First Creator. You are being returned to the First Creator. We revive you twice and cause you to die twice. According to the verse, our first revival is bodily, here. Our first death is bodily, here. Our second revival is bodily, in the hereafter. The second death of the body is in the realm of the hereafter.

Otherwise there is no death upon souls. Souls do not die in this world either. What is the proof? The proof: every soul shall taste death. Look, it does not say it will die. It will taste. Soul, nafs, life are one, the flesh is separate, you see. So if the nafs tastes death, at the death of the flesh the soul is alive. Look, I (?). I tasted its taste, I am alive, I mean, let the body go if it wants. People who cannot make the distinction between these and are unaware of them, if they try to explain the Quran, go astray like this. Listen.

Do not lend your ears to these verses being explained by the superstitious according to their own minds. And what I explain to them will be both advice and knowledge for you, God willing. What does it say? Look here now. While those in the heavens and on the earth, willingly or unwillingly, have surrendered to Him: if you

listen well, if you listen with full attention, the verse seems to contradict itself. Look. It contradicts itself. Seems, I say. Now we will explain them to you. These are the subtleties of the Quran. Knowledge is right here. Knowledge. What does it say? Those in the heavens and on the earth. Willingly or unwillingly. While they have surrendered to Him, do they, the People of the Book, seek other than the religion of Allah? Aren't the People of the Book on the earth? Well, don't the People of the Book rebel? Well, if the People of the Book rebelled, if the People of the Book rebelled, doesn't that now contradict the verse?

It says: while those in the heavens and on the earth, if you like, have surrendered to Him. But they haven't surrendered, have they?

What is this? The verse. People just read it and move on. They explain it according to their own heads. In this verse Allah Almighty very clearly addresses our souls. Our souls, not our bodies. It addresses that soul of yours that you do not see. So it addresses your soul, but this soul of yours was created much earlier, made a covenant with Allah Almighty, made a covenant, and was raised to the barzakh. When the time came, you mounted this mount of a corpse and appeared as Ahmet, as Mehmet. Because it addresses your soul, addressing the soul is one thing, addressing the body is another. The heavens and the earth and what is between them have known the remembrance of their Lord, He says, doesn't He: this body He created for you knows the remembrance of Allah.

What did we say? The nuclei of all atoms, that is, the atoms of magnetic or anti-magnetic matter, their nuclei, while spinning around their own axes, give off a sound. Even if we do not hear it, Allah Almighty makes it remember Him. The meaning in this symbolises that there is no god but Allah.

In that case, what does it say now? While those in the heavens and on the earth, willingly or unwillingly, have surrendered to Him, all He has created, this visible, all this being, outwardly, this matter you see with your eyes too, and in what you do not see, all beings, except your soul. Except your soul alone. You see yourself as single, but you are a pair. A body, and a soul. Shall we prove from the verse that you are a pair? Let us prove it. What does Allah Almighty say about the realm of the hereafter? When you come into My presence with a driver: ah, the body and the soul. When the souls are paired: the body and the soul coming face to face.

And after the body has borne witness to the soul, saying you are being returned to the First Creator, its tasting death there a second time. We revive you twice, (?), its proving that there is death upon bodies and no death upon souls. For this reason those souls will remain forever in Paradise or in Hell. So, everything apart from the soul, apart from the soul, willingly or unwillingly, willingly or unwillingly, the heavens and the earth and what is between them, although they know the remembrance of their Lord, although they submit to Him, I left you free in your own will and gave you great value, I gave you a part of My own spirit, He says to you. What does He say? Those People of the Book, that is, those who denied Me at the beginning too, do they seek other than the religion of Allah? That is, addressing the soul of the one I held as My addressee and gave the name human, taking it as addressee in the hereafter too, addressing that soul which He will reward at the great court or punish, He is saying it. So what does He say now? Do they seek other than Allah, do they seek other than the religion of Allah?

Yet to Him they will be returned. How beautiful. It will be returned to Him. The address is to the soul.

Well, doesn't the body return too? Well, the body will return too. It will return, but the body is not everlasting. After bearing witness, the body will die a second time. A second time. And what does it say? That man is two: the body. A second time. What does it say there? The soul. When it says why are you bearing witness against me, the body says: the one who makes me speak is Allah, it says. The one who makes it speak is Allah. So, just as you see yourself when you look in the mirror, in exactly the same way this body is the mirror of your soul. Even though you do not see your soul, with your body, as its mirror, you see yourself.

(?) those on the earth, living and lifeless beings, created by Allah's power of bringing into being from nothing, and Allah Almighty, who created them within a knowledge, by making all beings remember Him, has made His being known to them. He has proven that there is no other god but Allah. The nuclei in the atoms of all created matter, living and lifeless, must give off a sound by spinning around their own axes, even if we do not hear it. This sound: Allah Almighty, by making all beings remember all His names and attributes, His being, has struck His symbol upon them. What is it? I am their owner, I created them, there is no god besides Me.

If He had not struck His symbol, had not made them remember Him, would some other god besides Allah Almighty perhaps have created this? That god too would have struck its own symbol. Since there is no such thing, since Allah Almighty has symbolised this, since He makes them remember Him, as He says this world is the likeness and shadow of the hereafter, just as every factory stamps the seal showing its own symbol on the product it has made, and we say such-and-such factory produced this, so Allah Almighty, too, by making the heavens and the earth and what is between them remember Him, but symbolises that there is no god.

His saying they surrendered willingly or unwillingly means that, by making all His creatures remember Him, He keeps them under His rule.

Despite this, Allah Almighty, (?), since He willed that His being be known through man, created man (?), able to decide for himself, making inventions, and made him the noblest of creatures. In this case, although living and lifeless beings know their Lord, do the noblest of creatures, (?), held as addressee of Allah's being and equipped with a lofty knowledge, people, seek another god besides Allah?

After Allah, who is free from all deficient attributes, (?) has proven His being in the outward world to everyone with a mind, people's distancing themselves from Allah is people not using their minds and following their nafs. It is their turning their backs on Allah, thinking in their minds they have a just case against Allah, and with that just case amusing themselves in the world as their nafs likes. As their nafs likes. What is this? Soul, nafs and life are one. The flesh is separate. Here we wrote it for the general public. For the general public. We said we would explain it to you too, we say like this.

In this way you understand these better. Yet every soul shall taste death and in the end they will be returned to Allah. At a time when there is no returning to the world again, no regret will be of any use.

People will be separated from souls, what was it? According to the separation of that nafs, the soul, nafs and (?), they will be returned to Allah. At a time when there is no returning to the world again, no regret will be of any use. If a person, in the transient world, has bought, instead of the home of eternal bliss, instead of the place of eternal torment, the home of Hell, that person has become a person who has wronged his own nafs. Yes. So here too, more or less with these last sentences, people's souls it addresses, and (?), we see. Yes. And one of our young ones has a question, let us answer that question, then move on to our lesson. Hodja, he says, as you related a moment ago, doesn't the truth of Allah's willing also appear in this verse?

Are our souls, apart from the judgment we gave at the address "Alastu bi Rabbikum", not subject, willingly or unwillingly, to the Lord's willing? He says. Yes.

Ender says this.

While those in the heavens and on the earth, willingly or unwillingly, have surrendered to Him, do they, the People of the Book, seek other than the religion of Allah? Yet to Him they will be returned, it says. Now what does Ender say? As you related before, doesn't the truth of Allah's willing appear in this verse too? It both does and does not. It does, but it does not. Now let us explain. How? It both does and does not. How can this be? Look now. While those in the heavens and on the earth, willingly or unwillingly, have surrendered to Him, do they, the People of the Book, seek other than the religion of Allah?

So where is Allah's willing here? (?): I will create a human being. Allah's willing. I will create a human being. With his own wish and desire he will know that I am the Lord, that He is the Creator. I will not program him. He will program himself. This is Allah's willing.

His not willing: man knowing his Lord or not with his own will. And here there is no willing of Allah Almighty over that person. What was it? He would create a human being, He would create a being. Without making any choice for that being, without programming it, it would know Allah with its own being. How can this be?

Ender asked a good question: how can this be? Today a person builds a robot, and it does nothing that is not in its program. Allah Almighty does not program man. Why does He not program him? That person has himself programmed. You will look for a wisdom in this. Do you know where this wisdom is? Our Lord (?) us a part of His spirit. In that spirit there is fame, renown, pride, arrogance, grandeur, ego, every kind of desire. But He is perfect. He is the Creator. We have a part of that. Fame, renown, pride, arrogance, ego, grandeur, we have all of them. Allah Almighty is, with His being, an enemy of these traits.

You will know your helplessness, He says. You will know your helplessness. You were created, and I created you. I am your owner and I brought you into being from nothing, He says. From Myself, but I created you in helplessness to a certain degree. You are in need of Me, He says. So submit to Me, He says, submit. If you do not submit, your place is (?), Hell, He says. These are the traits in that soul. (?) He does not interfere with that soul. His willing does not apply over the soul. (?) understood. God willing. If you did not understand, ask.