Ali 'Imran 20: If they argue with you, say to them; “I have submitted myself to Allah; those who follow me too”. Say to the people of the Book and the illiterates; “Did you submit to Allah, too?” If they submit, they have found guidance. If they turn away, your duty is to proclaim. Allah sees Allah’s servants very well.

Al Imran Surah, verse 20. If with you they enter into dispute, say: I have submitted myself to Allah. And those who follow me have submitted themselves to Allah. And to the People of the Book and the ummis, say: have you too submitted to Allah? If they have submitted, it means they have found the right path. But if they turn away, your duty is only to convey. Allah sees His servants very well. So to those who confront us with superstitions, we too say the same thing. Those who accept superstitions as religious belief. We say that we have submitted ourselves, with the verses of Allah Almighty, to our Lord. If I, thinking myself governed by Allah's verse, go outside it, you are obliged to explain Allah's verses to me correctly. To bring me to the right path you are obliged, if you know, if you explain the verse correctly.

If you took superstition as truth, and I explain Allah's verses to you, confirming verses with verses, none of them contradicting another, and if what you explain does not fit together but contradicts itself, you need to come to the path. If you don't, then God be with me, and God be with you. Leküm dînüküm ve liye dîn.

He said: if they enter into dispute with you, say: I have submitted myself to Allah.

Gentlemen, this is a great meaning.

Those who submit themselves to Allah

will pass through the nafs-i ammara, the nafs-i lawwama, the nafs-i mulhima, rise to the nafs-i mutmainna and attain the degrees above it.

Not saying 'I submitted to Allah' and then, for a five-penny world, each other's eyes gouging out. Not saying 'I submitted to Allah' and then, with words that weigh a little on one's nafs, breaking another's heart. Not saying 'I submitted to Allah' and then gossiping and backbiting.

You will be generous, you will be forgiving, you will be pardoning, you will be master of your nafs. What you don't want for yourself you will want for no one. When a calamity touches someone, you will feel it as if it touched you. With another's suffering you will live it. And as far as you can, you will do good to people. Yes. So. Say: I have submitted myself to Allah. And those who follow me. And those who follow him as (?). What does He say now? They submitted themselves to Allah. They put their trust in Him. And to the People of the Book and to the ummis. Look. To the ummis. Who are these ummis? As I said.

After the nafs-i mutmainna, who have also risen to the nafs-i lawwama, who have also risen to the nafs-i radiya: such people. At the nafs-i mutmainna, not everyone can be an ummi.

The meaning of ummi, we said, in one sense: just as one who cannot read or write, in a branch of art, by no one trained, yet a person who has mastered the subtleties of that art, who has reached its summit. Here too: having no teacher in the world, from anyone, but personally the verses, by Allah, by his Lord, to the person being given with knowledge, by being shown. People whom Allah raised: the ummis. Those who come from the path of Hazrat Uwais al-Qarani. Ummis. I too am an ummi. I have no teacher in the world.

I too was raised by the Lord Himself. Yes. And to the People of the Book and the ummis say: have you too submitted to Allah? If they have submitted, it means they have found the right path. Here, by ummis, in one sense, the literalists now understand this. Because that is how they learn it. They don't know the root meaning of ummi. Among the Arab polytheists, those who could not read or write were called ummis.

Ummis, (?) to them. In that case, a person who cannot read or write they call ignorant, ignorant.

He knows nothing of anything. This is not an ummi. So call one who cannot read or write an ummi. Will you be able to say that?

So the meaning of ummi is one raised by Allah Himself. In that case, if a person the truth speaks, the truth,

and who have gone after him to criticize this too, wondering where he will make a mistake so I can catch it, and with that mistake to account I will call him: those who think so search around for a long time.

From an ummi, though, they search around for a long time. Because they can neither grasp what that person says, nor his mistake can they see. They only grasp according to their own minds. But if they turn away, your duty is only to convey. So the duty that falls to us too is only to convey. I convey. I do not have a capacity to turn anyone from their own belief, I do not. No one has this either. Because everyone's destiny has been given to him. No one can turn anyone from his destiny. Look at the Prophet, what is it? But if they turn away, your duty is only to convey. Allah sees His servants very well, He says.

Yes.

We open our commentary. What do we say? The Jews and Christians, the polytheists: if they dispute with you, say: I have submitted my self to Allah.

And those who follow me have submitted themselves to Allah. Can one who knows and one who does not be the same? On one side those who follow the desires of their nafs, on the other side those who know Allah with certainty; if before people's eyes an event takes place, and those beside them are blind and cannot see it, the events done there: it does not mean they did not occur. Because the blind man did not see. Blind. Yes.

So those who rebel against Allah, people who had their nature written that way: their attitude toward the existence of Allah is like this. However much they are aware of Allah's existence, they do not believe. Because suppositions and doubts have blinded the person's heart. They do not see the truth. So in the presence of those who know Allah, the talk of those who deny Allah is like the talk of a sleepwalker who is unaware of himself. Their words are not taken seriously by those who know the truth.

How well we write. Yes.

The People of the Book and the ummis ask too: have you submitted to Allah, say. If they submit, it means they found the right path. But if they turn away, your duty is only to convey. The one who is Hatemen Nebi and as a mercy to the worlds came, the Prophet (peace be upon him), to people Allah's religion came to convey. In this verse Allah Almighty says: My Beloved, to them only convey; We see people very well. If the People of the Book and the ummis found the truth, they have found the right path, He decrees. Here the ummis are also mentioned. The meaning of ummi here is the polytheists who cannot read or write.

Those polytheists. Let them not say: we could not read or write, no one the duty, that is the religion of Islam, made known to us. O My Beloved, you are obliged only to convey and announce to them. So Allah Almighty, only by announcing, by having it announced to people, makes those people responsible.

Because of the reckonings they made, the person He (?) He does not call to account. Why? We said earlier, Allah Almighty made a covenant with everyone. He gave everyone his desire and wish, his aim, as destiny. He sent them to this world, an unseen world. In an unseen world, Allah Almighty decrees: for a thing We have not announced, We call no one to account. So in this unseen world, Allah Almighty, through the scholars He has raised, has the truth announced to people with His verses. The truth. In that case, since each person's own destiny, his own desire and wish, his nature, is his destiny, and no one can change anyone's destiny, Allah Almighty says: My Beloved, your duty is only to announce, to have it announced.

His heirs are the scholars. And these scholars are people raised by Allah Almighty Himself. Not one who has licked ink, grown up with this and that one's ideas, and with his own mind holds many things right: such a person cannot think himself a scholar. What is he? Perhaps he has a little knowledge, knowledge. Of course one who studied and one who didn't are not the same; people who gave years to learn. But his learning is from the books that Ahmet and Mehmet wrote. But your learning is directly from the center, from Allah, from Allah. That what Allah teaches and what Ahmet and Mehmet teach be the same?

The meanings of the verses Allah Almighty shows people in return for verses are not like what Ahmet and Mehmet imagine with their minds and say.

Yes. So who is the scholar? The scholar: '(?) of my ummah are like the prophets of the people of the Children of Israel', the people of whom he said so. Who is the scholar? At the nafs-i radiya. People raised by Allah Almighty Himself. People who have reached the state of ilm al-yaqin. The others are possessors of knowledge. He has done some study, but he is not a scholar. The scholar is a source from the center, a source. A spring. It gushes forth, right? Where that spring's waters pass there is life.

Yes. The other has drunk a little of those waters,

of those waters, only with what his eye sees, good and right, has gained something with those around him. He is not the same as the spring.

Allah Almighty sees His servants very well. No being can go outside His rule. Because Allah created all His creatures within His own rule. If He had created a single particle outside His rule, outside His rule that particle, on the Day of Judgement, (?). Because it would suffer punishment, punishment.

Allah Almighty does not will cruelty to His creatures. And He creates none of His creatures outside His own rule.

A story comes to my mind here. When Pharaoh made his claim to be god, Satan comes to the door. He knocks on Pharaoh's door. Pharaoh says from inside: who is it? Satan says from outside: what kind of god are you? You couldn't know who came to your door, he says. How well he puts it.

'Who are you', come in, he says. Satan in human guise: for a god like you, a devil like me, he says; a person sees it this way. Very nice, he says, they make friends and get along, he says.

Now, how fine is the answer Satan gave Pharaoh. What kind of god are you, he says. You couldn't know who came to your door, he says. Yes. That is why Allah Almighty is aware even of the particles He created. Because even those particles have atoms, inside those atoms neutrons and protons, that is, plus and minus nuclei. By those electrode nuclei spinning around their own axes, they emit signals. The (?) of those signals is programmed to Allah. For this reason every particle's stirring, desire and wish appears with our Lord. He is powerful over everything He created. So He says Allah is powerful over all things.

When He says all things, all these created things, from the particle to the globe, whatever there is; but one of the cruel ones, look what he says, one of the cruel ones; why do I say cruel? Because I call him cruel since with this saying he wronged his own self: Allah (?), he says, we could not know the names; all things, he says; all things, what is that, he says, what all things? What?

Well, Allah Almighty, all the materials He created, gathering the materials in a category; since our language does not suffice for the Arabic language, they take it as 'thing'. Thing. For example, a pen. A glass. (?). A table. Tree, wolf, dog, cat: should He count these, I say, should He count them? Or should He say these things? Should He say these created things? So all these seventeen thousand worlds: when He says all things, it always means the beings He created.

But still, since this person's own character structure was not suited to it, in an admiration he turned his back and left. Yes, we are coming.