Ash-Shu'ara 154: “You are only a man like us. If you among the truthful ones, bring to us a miracle.”

In verse 154 of Surah Ash-Shu'ara: You too are only a human like us. Now, this is very important. Why is this important? You too are only a human like us. At the address "Elestü bi Rabbiküm", since Allah Almighty too appeared to people in human form, he too is a human like us. Because they expected the Lord of their own imaginings, the one who created them, who created them, our Lord, they denied. So they fell into the state of lying unbelievers. Yes. Look. He says the same thing. You too are only a human like us. Well, of course, a human.

Now, some people cannot bear these words of ours. They find them very heavy. That Allah Almighty appears in human form, His appearing in that form, they cannot accept. Because they say Allah cannot be seen.

If Allah cannot be seen, Adam He created. He breathed into him of His spirit. He said: prostrate to him. To whom? To the angels and to Satan.

Did He say it without being seen? How well Allah Almighty talks with Satan.

And because of Satan's arrogance, He curses him.

About Jesus He says: I breathed of My spirit. Well, if He says I breathed of My spirit, if He gave Adam of His spirit too, the part is the likeness and shadow of its whole. The world is like that too. The likeness and shadow of the hereafter. In this case, people, not using their minds, our Lord who created them try to encompass in their own imaginations. In this case, with Satan's temptation, the whims of the nafs mix in. Then man, through crises, moves away from Allah. Whereas, if he knew, Allah has given man great value. With a part of His essence He made man an addressee of His essence, and with forms of the essence man He has equipped.

In return for the universal attribute being Allah Almighty's and the partial attribute being in man, since He made man an addressee of His essence, He created them honoured above the worlds; there are verses on this. If he compared these verses with one another and reflected on Allah Almighty, he would be right.

Here indeed they say: you too are only a human like us. Well, of course, a human. Allah Almighty too is in human form.

Then, why does Allah Almighty call man "insan"? In Arabic, insan comes from the verbal noun uns: capable. Where does capability come from? None of the others has capability. Why does man have capability? Man is capable because of that partial spirit in him. He uses his own will. Will, (?): universal will, partial will. Where does partial will come from? It comes from universal will.

Partial will from universal will: Allah Almighty, by limiting the mind, the Creator always creating it in need of the Creator's essence, creating no being equal to His own being, creating man needy anyway, but the likeness is the same. But Allah Almighty is universal attribute, that is, He constantly changes form; man, however, changes form within a certain attribute. Where? From his childhood, his youth, his old age. Well, in this case, what does our Lord say? "However you know Me, I am its opposite, and the opposite of that, and the opposite of that," He says. Why does He say this? If you shape Me as you see Me, you pin attributes on Me there, that is. Allah Almighty is beyond universal attributes.

Yes. Here too, Salih's people say: you too are a human like us. Well, of course he will be a human. Well, Allah Almighty too appeared in human form anyway.

So, if you are among the truthful, come on, bring us a miracle, they say. A miracle. They demand it.

Now, before telling of this miracle, the giving of the miracle and the situations after it is given are very important. For example, a people asks its prophet for a miracle; if its prophet shows this miracle, and that people, despite seeing it, does not believe, then on that people Allah Almighty brings a public prosecution, and that people He destroys. If Allah Almighty, of His own accord, shows a miracle through the prophet, He does not destroy the people. He does not destroy that people. A person may believe or not believe. To give an example of this, the clearest example is the miracles Allah Almighty gave to Moses.

They did not ask for them. Pharaoh's dynasty did not ask for them. For Pharaoh's own (?), He sent blood, sent locusts, broke their sorcery, right? He gave many miracles. Still they did not believe. They did not believe. In the end, instead of destroying the Children of Israel, they destroyed themselves. Allah Almighty is just. But if a people asks for a miracle, and that people does not believe after that miracle, that people is destroyed. You know how I say Allah Almighty brings a public prosecution; "look at Allah Almighty," he says, "like a human, bringing a public prosecution," they say about me.

Well, what is a public prosecution? The law of Allah Almighty being carried out. And what is a public prosecution? The one in the right having the culprit, by that state's laws, punished. Isn't that so?

Since for Allah Almighty, by His law, what was in pre-eternity is so in eternity too, in His law, if a people asks for a miracle, and that people sees that miracle and does not believe, it is destroyed. Now, once this is understood this far: you too are only a human like us. If you are among the truthful, come on, bring us a miracle, you say. A people asks for this. The people of the Prophet Salih said to Salih (peace be upon him): O Salih, you too are only a human like us. If you are among the truthful, come on, bring us a miracle.

A people does not give up its insolence and asks for a miracle. If, despite seeing these miracles, it still does not believe and continues its denial, a situation of mocking Allah Almighty arises, and it is then that, like a public prosecution, Allah Almighty gives them their punishments. Their punishments are their destruction on earth. In the realm of the hereafter, the torment is eternal.