Ash-Shu'ara 147: “In gardens and in rivers.”

Verse 147. Bismillahirrahmanirrahim Fî cennâtin ve uyûn. In vineyards and rivers. In vineyards and rivers. People doing favors to people... Allah Almighty — vineyards, gardens, from the places where those rivers pass, well, streams, His watering the lands with rains — all of these are favors to people. Now, Allah Almighty, who gives so many favors — if people forget Him, are they ungrateful or not? Now, Ahmet Efendi keeps doing me favors. Ahmet Efendi says to me: in return for my favors to you, well, do this job of mine for me. Do this.

As if Ahmet Efendi were obliged to give to me, and I will say: go do it yourself. Well, wouldn't that be ingratitude? Likewise, Allah Almighty gives to people.

He created people so beautifully that He puts taste organs on their tongue. So that they enjoy flavor with those taste organs, He grows fruits and vegetables suited to them and sets them before us so that they eat with pleasure. Yet man, chasing his nafs, (?) Allah. May Allah protect us. In the vineyards and rivers where Allah Almighty has shown you favor and of which you are the temporary owners on earth — did you think you would stay forever and so forget Allah, who shows you favor? Yes. Are we here forever? Every soul will taste death. Your return is to Me, He says.

We will return you to the form of your first creation, He says.

Now, about the meaning here, people say: the first form of creation. We were created from our father Adam, that is, we came. We were created weak from our mothers. Then we aged. We became weak. Fine. Does it have no other meaning? When He says the first form of creation, actually the first place we were created is our spirits in the realm of Lahut. Then Allah Almighty, by breathing the spirit into the body, creates Adam as the first human. According to the wording of the verse where He says every soul will taste death, your return is to Me, where is the first creation? Allah Almighty, to us... It is our spirits.

We will return you to the first form of creation. That is, We will (?) make your bodies die, and after you have proven what kind of person you are in the world, when you have completed your life and passed to the hereafter, in the realm of the hereafter We will return you to the same form as when you came to the world from the realm of barzakh. That is, as spirit. Spirit, nafs and life are one; bodies are separate. Spirit, nafs and life one, the body separate. We see ourselves as Ahmet or Mehmet. Yet when we look in a mirror, we see the reflection of our image in the mirror. The same image is there, in the mirror.

And when you look at yourself, why do you see your outward body but not sense the existence of your inner spirit? What keeps your body standing? Your spirit. Where are the nafs and life? In the spirit. Well then, do you see yourself as only a vessel?

At the moment of death, every soul will taste death. What will every soul do? Taste death. Spirit, nafs and life are one, you see. Well, how? How will the nafs taste death? It is alive, so it will taste. Alive. Now, I took the tea. The tea. Let what is inside it be death. I tasted it. The spirit tasted it. And this is gone. That is, the body is gone; spirit, nafs and life, in the realm of barzakh, were taken up to their place. Until when? When the Hour comes, the earth becomes another earth and the heavens another heaven, when the world, perfectly flat, with neither descent nor ascent, perfectly flat, is brought forth, (?), He says.

When the spirits are paired, We will silence your mouths, bind your feet and make your hands speak. Facing the spirit, the nafs — that is, this body — will bear witness about the spirit. What will the spirit say? To the body: why are you testifying against me?

And what will the spirit in the body say? It will say: Allah, who makes me speak, is making me speak. After the testimony is over, you are returned to the first Creator, He says. Look, you are returned to the first Creator. There the body tastes death a second time. A second time. Since spirit, nafs and life are one, if it is to be punished, to hell; if its good deeds are many, by Allah's grace and (?), to paradise. Two places. Look, there is no third place. Now in this case, in this case, some wrongdoers who say they are scholars, people with millions following them, go into paradise and hell with bodies.

I have so much Arabic, so much knowledge, so much (?) — the second death, describe it to me, then: what is the second death? Well, you tasted the first death here. Where will you taste the second death? Well, in the hereafter, with what will you taste it? You said your body is your witness. There, after it bears witness against you or for you, it will a second time there die. Since spirit, nafs and life are one, we will enter paradise and hell not with bodies but with our spirits. Our spirit is eternal in paradise and in hell. There is no death upon spirits. If there were death upon spirits, Allah Almighty too would be mortal.

Because we humans, as a part of Allah Almighty, were created. A part. Where is our part? Because of His spirit that He gave us. What does He say? We have given you honor above the worlds, He says. Where does this honor come from? It comes from the part of His spirit that He gave us. So if one looks at people's faces, they do not resemble one another. And when Allah Almighty manifests Himself to people, in billions of forms, to the person, to his heart He manifests Himself. Now here Allah Almighty has infinite form. Therefore, however you see Me, I am the opposite of that, and the opposite of that, and the opposite of that, He says. That is, when He manifests, of the form you see, you cannot say: ah, Allah Almighty is in this form.

Now when I see (?) in this form, when (?) manifests in Ömer's form, Allah Almighty is in the form of (?) — you cannot say that. Because He manifests in various forms too. Therefore, however you know Me, however you see Me, I am the opposite of that, and the opposite of that, and the opposite of that. That is, you cannot shape Me, put Me into a form and say: this is it, He says. And if we look at people: although they are a part of Allah Almighty, the spirits — although the spirit is a (?) spirit, look at the shapes — do they resemble one another? Even twins are distinguished from each other.

So tomorrow, on the Day of Resurrection, when we come before Allah Almighty, they will see there what the second death is like. You know, they put people into paradise and hell with bodies — paradise and hell are luminous. Luminous. The world, He says, will put on its most beautiful garments, (?), and will say: give me to one of Your small saints. And Allah Almighty: that saint you call small did not even look at you in the world, so why should I now give you to him? The world, He says, will be rolled up like an old rag and thrown into hell. If the world is to be rolled up like an old rag and thrown into hell, then since man's body was created in the world from mud, if that world is to enter that hell, then the body of man created from that mud cannot enter paradise and hell.

That too will become earth; (?). In the world, to give us our outward appearance, Allah Almighty puts us into the garment of the body. By doing outward deeds in the world, through the decisions we make, earning reward and sin — since we had the script of the covenant we gave Allah Almighty at that address, Elestü bi Rabbiküm, written, we play here as actors. Outwardly, in our trade, in our interests, in protecting people, in cheating, in giving zakat, or in consuming interest, in committing adultery, in eating what is forbidden, or else in doing good deeds — after proving here what kind of person we are, our life is complete, and after we pass to the hereafter, this body, the body you see, after bearing witness before the spirit, dies a second time — may Allah grant safety. Spirit, nafs and life remain one.

It goes to either paradise or hell, after being made to give account. So we came into this world to prove what kind of person we are. We put on an outward garb. Through what we do in our dealings, we will prove what kind of person we are. This is the second part of it. That is, the second part of our coming here. Where is the first part? The first part is at the address of Elestü bi Rabbiküm, when Allah Almighty said: I am your Lord — that is, Elestü bi Rabbiküm, when He said: I am your Lord, people being divided into three groups, and küntüm ezvâcen selâseh — all the kinds (?), He says. Fe eshâbu'l-meymeneti mâ eshâbu'l-meymeneh: O people of the right, (?) — when He said: your Lord is Me, the people there saying: yes, You are my Lord, and affirming it. Ve eshâbu'l-meş'emeti mâ eshâbu'l-meş'emeh. What is this?

O people of the left, woe to you. What does "of the left" mean? Why does He say woe to you? The one of the left sees that Allah Almighty too is in human guise. Like me. He waits for the Lord of his own imagination. And Allah Almighty — he does not accept the One who created him as a god, as Allah. Who are they? The kuffar. Which is the third group? Ve's-sâbikûne's-sâbikûn. Ulâike'l-mukarrabûn. Fî cennâti'n-naîm. The group of the sabikun. The group of saints, prophets, martyrs, witnesses. There, they say yes to Allah Almighty — kâlû, it says. They said yes, it says. I want to explain this yes to you so that it is well understood.

Because He knew that people would deny Allah Almighty, although He gave people, while in the realm of spirits, the intellect called akl-ı maad, akl-ı maad. He also instilled speech. They know. Since akl-ı maad also knows people's feelings, and because He knew they would knowingly deny Him, and since persons know with their intellect that they suddenly came into being and were created by a being — yes, I was created, they say. That is the meaning of this yes. Misunderstanding this yes, one links it to his state in the world. They said yes, here they said no. But it is impossible for one who said yes there to say no here.

And it is impossible for one who said no there to say yes here. Because the scripts were written; we play here as actors. Why did we come, then? Look what He says. If We had destroyed you right away with a punishment, already there you would have said exactly this, He says. If You had sent us prophets and books, we would not have fallen into this base disgrace, you would say, He says. That is why I created these worlds. I brought you and placed you in a world where My Essence is not seen. A hidden world. Well, You were Allah. Could anyone have opposed You? Look, today America is signing, saying Jerusalem (?).

Go on, oppose it. But among ourselves — well, we protest, we rise up — what do we do? The man does as he pleases. Likewise, Allah too would have said to us there right away: you (?), and you (?). Here, Allah has the attribute of being Allah. What is it? No one will question Him or call Him to account. That is, no one will say: had You done it like this, I would have done it like that — no one will be able to.

Man himself will be cut off from every question that could be asked. That is why we came to this world. Now it is a hidden world. There are prophets, books, scholars. Yes. And if a person, that world, in his self, in his own being, so as to grasp it, arranges his life accordingly — by Allah, that in the world he is a guest, he knows very well. Now they say it as a story. We are guests, that's all. We will come and go, we will die. But why did we come? Why did it happen this way? He knows these whys well, in light of the verses. If we feel that life within our own selves, this place is valued accordingly.

The world is valued accordingly. Allah Almighty does not say: worship Me all the time. Allah Almighty does not say: sleep all the time; nor does He say: work for Me all the time, nor: work for yourself. He knows what your body feels it needs; 6 hours, 8 hours of sleep are enough for you, He says. Enough, He says. For the elderly, ten hours, eleven hours of sleep. Anyway. Well, when you work, He says, rest.

In this moment of rest, what will rest you best is prayer, He says.

How does prayer rest a person? You are tired, and on top of that you do (?). In prayer, the big toe of your foot, your right foot, you know — the big toe of your right foot, when you press it to the ground like this and pull, your heel is up, and these muscles are pulled entirely, and it rests your body. Your bending and rising melts the fat in the muscles, here. And it grants you health. That prayer, rather than worship of Allah, is to keep your body healthy; He sets this for me, in my favor. You keep yourself living healthily. Meanwhile, you will have worshipped Me, He says. You will have done what I said, He says.

Yes. That is, He has you perform ablution. Today they are uncovering the secret of ablution. Apparently it (?) heart disease. Heart disease. This — I was a child. Now I am 80 years old. When you say I was a child, that is 70 years ago. Think about it. At 10, at 8 or 9, at 11 or 12, in America they die of the heart. Heart disease. Our elders, that is, our fathers, used to say: it will come to us too, it will come to us too. And I would say: how could it come to us? I could not understand how it would come to us. Has it come to us? It has. Why did it come? Because we do not perform ablution. Blessed ones. If we performed ablution, we would not get heart disease.

Yes. The secret of ablution lies here. Yes. Yes.