Yunus 1: Alif. Laam. Ra. These are verses from the Book, which contains wisdoms.

Surah Yunus, its 1st verse, Surah Yunus, verse 1, the verse; as we said before, we said that the word of Allah Almighty is based on letters, letters. Here too: Bismillahirrahmanirrahim, Alif, Lam, Ra. Tilke âyâtü'l-kitâbi'l-hakîm.

These are the verses of the Book full of wisdom.

The verses of the Book full of wisdom. It can also be rendered another way. It can be rendered like this too. This is a Book that rules. And rightly it can be rendered like this. But the verses, the verses, because they are within this Book, the verses, because they guide a person sentence by sentence, sentence by sentence. Each verse shows a person a way, and with it a person, unfolding meaning by meaning, both finds peace (?) and it lights up his way. Yes. Indeed these verses are the ruler of the Book full of wisdom. Full of wisdom; these verses are the ruler of the Book full of wisdom. That is, or else the ruler of the books.

You know how Allah Almighty says People of the Book, meaning the Torah, the Psalms and the Gospel; these books, that is, the ruler of the written books. The most correct, the most beautiful.

In this verse, of the alifs at its beginning, these are muqatta verses, we say. No meaning is given to them. Why is no meaning given?

A person (?) the equivalent of the letters. Allah Almighty has not told us that, of these letters, alif stands for this, mim stands for this, lam stands for this; He gave us no such information. But since it is based on letters, letters. What do these letters refer to? Letters. And when these letters come side by side, what way do they show us? Or when these letters come side by side, what kind of matter's elements do they form? The elements of matter. Or when these letters come side by side, what secret of creation do they produce? We cannot know this. If we knew the letters, if we knew what meaning the letters carry, we could also find the secret of creation.

In this respect Allah Almighty, in Surah Al Imran, in the seventh verse, says so too. If we read from here, in Surah Al Imran we will understand this even better. Yes.

Let me first read the correct version of Surah Al Imran, and then on it let us do a little lesson. It is that Allah who sent down the Book to the Messenger who is ummi. Now here, when ummi is said, one who cannot read or write is meant. In fact people cannot grasp the meaning of ummi. Because the Prophet (peace be upon him) could not read or write, they say he could not read or write; one who cannot read or write is called ummi. This is a very short-sighted view. A very short-sighted view. How is it short-sighted? Jesus speaks in his mother's womb. Jesus learns reading and writing as a child.

Would the one who is witness over the worlds and over their prophets not read and write?

If he could read and write, they would have said he reads these books and speaks from there. Allah says so in His verse too. In this respect, a person who cannot read or write is ignorant. Ignorant. He knows nothing of anything. So if a person who cannot read or write is ignorant, the Prophet (peace be upon him), the commander of a state, the head of the level of social life, the foremost of (?), the possessor of the highest intellect, equipped with verses. When you say he cannot read or write, are you putting him in the class of the ignorant?

As we just said, a very short-sighted view. Because he cannot read or write, he is called ummi. The meaning of ummi, the meaning of ummi: One who has no teacher in the world, whose teacher, whose teaching Allah Almighty Himself does, is called ummi. A person of knowledge, a person raised by Allah; in a field of knowledge, in a field of knowledge, without a teacher, a person practising that knowledge and being equipped with a knowledge: that person is called ummi. For example Avicenna, the master of doctors, used to take the dead out of graves and examine them. That is, Avicenna had no teacher. In that case there are also people whom Allah Almighty raises.

Like whom? Like Uwais al-Qarani. Ummi. When Ali (may Allah be pleased with him) went to hand over the Prophet's cloak to Uwais al-Qarani, together with Umar (may Allah be pleased with him), he says exactly this: From this school, people like you will be raised until the Day of Judgement, he says. Until the Day of Judgement. So if Allah Almighty, without that person having in any way in the world any teacher at all, raises that person Himself, that person is ummi. Look, I can read and write. I can read and write. I also read the Arabic Quran. But I have no teacher in the world in this knowledge.

My teacher is my Lord Himself, and I am ummi. Ummi. If I were not so, in this Quran, so many verses that turn out wrong, the wrong verses, you could not write them. And as I explained, they say this man writes as he pleases; when it rests on knowledge, people who think they have knowledge, yet are unable to understand it, prove that they are inside a circle of ignorance. Would a person not make mistakes on his own whim? Would he not make mistakes on his own whim? Among these 504 opened verses, find one word that contradicts another. Find a word. And I will say I too was wrong. I wrote as I pleased.

Yes. So I was raised by my Lord. I am ummi. In the knowledge of the Quran. On the Quran, on its verses. And for this reason I am explaining it too. Now, we are reading the seventh verse to you. You know how in the first verse of Surah Yunus Alif, Lam, Ra appears; here too let us tell you about the seventh verse, of Surah Al Imran. Then let us read the wrong version too. Let us see the difference between the two. What does it say? It is that Allah who sent down the Book to the Messenger who is ummi. Ummi. That is, to that ummi Prophet raised by Him personally, it is that Allah who sent down the Book.

It is He who sent down the Book as muhkam, without subjecting it to any change. Now see how much the verses confirm one another. How many verses support the Book's being without any change? One: we say with angels; We had it written by the (?) and pure hands of angels. With Us there is a Book, preserved in the Lawh al-Mahfuz; (?) (?) When We reveal to a prophet, the accursed one, He says, will surely try to tempt him. But We place Our revelation in that prophet's heart, He says, firmly. The temptation Satan gives, against that revelation, in the prophet's heart, He says, is cancelled against the truth.

They have rendered those wrongly too. We cancel, it says, the temptation Satan gives. We place the revelation firmly. Whereas, within everyone's own will, Allah Almighty firmly imprinting that revelation in the prophet's heart, together with the verse in which Satan's temptation to My servant who knows Me is (?), shows that when that temptation strikes the true verses of Allah, it will be (?) in his heart. The verses confirm one another.

If, when He says Satan's temptation to My servant who knows Me is (?), and in the other one says We cancel what comes into his heart, he too is a human; as You cancel it for him, cancel it for me too, so that I too may understand. Allah does not discriminate between His servants. Even if he is a prophet. He gives with the justice of the Truth. So in this case Allah Almighty places that revelation in such a way that, when its (?) strikes the Truth, it is cancelled in his heart.

Is there anywhere Satan has not tempted? But when you hold it against Allah's verses, Satan's temptation sticks out plainly. Yes. Here too, what does it say: It is that Allah who sent down the Book to the ummi Messenger; as muhkam it is He who sent down the Book without its undergoing any change. So He places revelation in his heart so straight, so muhkam, that Satan's temptation strikes it and is cancelled. It is revealed to the Prophet's heart without undergoing any change.

Some of its verses, as the foundations of the Quran, are clear and definitive. Why some of its verses? The Sharia rulings our Lord has (?) to us. Clear and definitive. (?), that is.

And some of its verses are mutashabih. That is, these muqatta verses. Those with doubts in their hearts, to stir up fitnah, give meanings by their own reckoning and follow the interpretation of the mutashabih verses. That is, he says Alif, Lam, Mim. This has three meanings, he says. Three meanings. And do you know where it is written?

There was a book of Mahmud Efendi's. Called Quran. At Hızır's house we read it, I think. Which one was it you had? Ruhul Furkan. Ruhul Furkan. In Ruhul Furkan. Three meanings (?), I said close it, away with it. Close it, away with it. No one can give them meaning. Alif, Lam, Mim. Which brave man will give this a meaning? Look what He says, to that brave man Allah Almighty says here, what He says to that brave man: those with doubts in their hearts, to stir up fitnah, give meanings by their own reckoning and of the mutashabih verses follow the interpretation; whereas the interpretation of the mutashabih only Allah knows. Well then, how can you now give meaning to Alif, Lam, Mim, to Alif, Lam, Ra, to Ta-Ha, to Ya-Sin?

If you don't fear Allah, of course you'll give one. If you don't fear Allah, you'll give one. So those who fall into the passion of leadership, running after such mutashabih verses, fall, like the people this hadith of the Prophet speaks of, into that state.

The hadith is this: Whoever falls into the passion of leadership loses his own head. So those who give meaning to such verses and, with a passion for leadership, make people say look, this man gives them meaning, and with these superstitions brainwash people and try to pass themselves off to people as knowing something, those people lose their own heads.

Yes.

What does it say? Whereas the interpretation of the mutashabih only Allah knows. Those kneaded with Our knowledge, those kneaded with Our knowledge: now who is this? The people Allah Almighty raises Himself, whom He calls ummi; where does He raise them? Some have suffered such memory loss. He thinks Allah comes and raises this person in the world. Hodja, he says, where did Allah raise you? Someone asks.

At the Ankara Conservatory, I said; in the orchestra in Istanbul He raised me, he says.

What else can I say to this man? This man understands neither spirituality nor the state of the soul nor the state of the body. What will you explain to him?

Well, a person has passed through nafs al-ammara, nafs al-lawwama, nafs al-mulhima and come to nafs al-mutmainna. Allah Almighty's words: O soul at peace, your Lord with you and you with your Lord well pleased, go among My servants, go into My Paradise; among the people included in this he has risen. From there he has gone further in, to nafs al-radiya. Ilm al-yaqin, he says, look. So, the ones He calls ve'r-râsihûne, kneaded with Allah's knowledge. That is, the person Allah Almighty Himself raised. The person He raised. How does He raise him? As much as the verses will, as much as our Lord wills, as much as that person can bear, by showing the meanings of the verses.

This man writes as he pleases. Not as I please; he writes what he has seen. And definitively at that. Definitive, definitive.

If you too know something by your own reckoning, that definitive verse, what I wrote, what I wrote as I pleased, (?) from the verse.

Yes. What does it say? Look. Whereas the verses of the mutashabih only Allah knows. But those kneaded with Our knowledge say: We believe in it. All verses, clear and veiled, are from our Lord, they say. Well. Only those who use their minds and who enter through the door of that knowledge know these, it says.

In the end, they have rendered this verse wrongly. What does it say? Because he does not know. Because he does not know this realm, of course he will render it wrongly. That is, by the Arabic wording, by his own reckoning he will make it up. So what has he written?

As for those who have attained a high rank in knowledge, it says. Those who have attained a high rank in knowledge. Whereas ve'r-râsihûne, as He says, means kneaded with Allah's knowledge. And he: those who have come to a high rank through knowledge. They of course think one rises through knowledge in the world. In the world. Raised by Ahmet, by Mehmet. That is how he understands it.

We believe in it, all of it is from our Lord, they say. (?) only those of sound mind reflect and understand, it says. Those of sound mind. Whereas we say: Only those who use their minds and enter through the door of that knowledge know these. Let us read the verse. The seventh verse.

Kneaded with Allah's knowledge, it says.

They say, it says, we all believe. We believe. All knowledge, that is, all beings, are from Allah. They are from the Lord. Ve mâ yezzekkeru illâ ulü'l-elbâb. Yezzekkeru: those who use their minds; ulü'l-elbâb is door, door, in Arabic it is door. Those who enter through that door know. Those people of mind know. We write it there anyway: And those who enter through the door of that knowledge know.

In that case, how beautifully the one who knows and the one who doesn't, the inner and the outer, separate here. It looks like a tiny spot, it looks as if there were nothing in between, but this is a great knowledge. What does one say? One says: from our Lord; what do they say? Only those of sound mind reflect on and understand this subtlety, it says. Reflect and understand. That is, you will think and understand. Whatever you understand. Whereas only those who use their minds; it comes to the same verse. (?) and those who enter through the door of that knowledge know.

That is, the verses here complete one another. Kneaded with Allah's knowledge, and entering through that door where that knowledge is kneaded, nafs al-radiya, the fifth state of the nafs, the state of ilm al-yaqin; those who enter there know. From there further in, nafs al-mardiyya. Well, the Qutb al-Azam, the sixth state. (?), a mujtahid in religion. Then nafs al-safiyya, this is the seventh state. The seventh state of the nafs, this is the qutb. This one removes falsehoods from religion. Allah Almighty raises him specially, and shows him the verses. He shows them. As much as He wills. (?) all of it. As much as He wills.

And what the one who acts upon his knowledge does not know, We teach him, says Allah Almighty. Since those people will not go outside Allah's knowledge, since their speech is Quranic knowledge, since it is Quranic word, and their actions conform to the Quran, when they speak about what they don't know, Allah by inspiration makes it known to their hearts.

Do you want proof of it? Well, I am here, aren't I. The proof. Whatever you ask, I answer in the (?) of the verses. After this much time, if you have understood by now, you have understood. Ask whatever you want. We answer in the (?) of the verses. So the verses must be lived. Not passed over superficially.

Yes. So no one can give them meaning. And those who do are zindiqs.

The Alif, Lam, Ra at the beginning of this verse are muqatta verses. No meaning is given to them. Their meanings are in Allah's knowledge. In Surah Al Imran, verse 7: only those with crookedness in their hearts, to stir up fitnah and to interpret it, follow its mutashabih verses. Whereas its interpretation only Allah knows. In this respect, giving meaning to such verses means interpreting Allah's verses to people according to their own reason, and because, having no knowledge in this matter, one acts out of ego and interprets wrongly, Allah forbid, a person may even fall into kufr. For more detail, the first volume, Surah Al Imran, 7th verse, you can look there, I had said; I had written it there anyway.

The word of Allah Almighty is based on letters. So, formed of such letters which come side by side to make a verse, and showing us a path in this way, Allah, by sending people a Book full of wisdom with His verses, invites them to guidance and salvation.

Yes. Allah Almighty, for people, so that they understand even better than in their own language, such people grow up; He raises them. For when We send a prophet to a people, in their own language We send its prophet, He says. So that it is better understood, so that he explains better. And I am explaining to you in our own language, how good. I do not say a word that cannot be understood. We explain the verses in a way you understand very well. We try to make people love Allah and His Messenger. In that case even those who cannot bear this say he explains superficially. He explains for show. Well, come and you explain it more beautifully.

However you know it. (?) explaining Allah, isn't it? (?) knowing our Lord, isn't it? Why did our Lord create us? He created us so that His Essence be known. Then what are you waiting for? Come and explain it more beautifully. Explain. Let us learn too. And let people be guided. But when it is said he explains superficially, when this is taken lightly, saying he explains superficially, with that mind of yours within that mentality, that is how today's people have come to this state. Hodja, if I say: of which of them am I the watchman, we are not watchman over any of them, but while someone pulls the hero from one side, you hold on to one side so that on the side you hold, you (?) yourself before your Lord, before those around; if you stand against the truth with falsehood and put your finger on matters your mind cannot grasp, then before the truth you will have gone over to the side of the rope that serves falsehood and you will have wronged your own self.

Yes. That is why, if you know, you will come and explain. What? Not Ahmet's and Mehmet's. Not: Hacı Bayram Veli did this, Mevlana did that, Dhul-Nun al-Misri did that, Esaf did that. Everyone did it for himself, came, passed, went. My time is now. Your time is precious. Then why are we here? We are here to know our Lord. You will explain Allah. You will explain His Messenger. You will explain the verses as they are with Allah. But not backwards. You will explain by confirming the verses with one another. If you know, come out and explain. Otherwise you are (?). If you don't know, obey. Be quiet and listen.

Learn. Learn.