Ash-Shu'ara 216: If they rebel against you, then say, “verily, I am far from what you are doing.”

To Surah Ash-Shu'ara, verse 216, we have come.

'If they oppose you, say: I am surely far from what you do.'

Yes. So why does He say this — he came as a mercy to the worlds. Why does he not use force on them? How beautifully He says it, look what He says. 'I am surely far from what you do.' There is no compulsion in religion. Why not? At the address of Elestü bi Rabbiküm, everyone's wish and desire, their aim, was written for them as their destiny.

According to those destinies, people were given characters. Every person came to this world to prove what kind of person they are.

In that case, even if I use force on you, perhaps out of fear you would appear to obey, but your mind, or your brain, your thought I cannot put in chains.

Yes. That's why, what do we say? 'After it's been conveyed, if you still go the same way, I am free of what you do' — say that, He says. Because you will prove yourself, and I will prove myself. To whom? Before Allah Almighty, who created the worlds. Yes.

Allah Almighty, in the person of the Prophet (peace be upon him), continues to address people. 'O glorious Prophet, if they oppose you, say: I am, from what you do, surely far,' He commands. So the Prophet (peace be upon him) came as a mercy to the worlds, and was moreover sent to perfect good character. The sunnahs the Prophet practiced are also for his community's (?). In this case Allah Almighty, by addressing the Prophet (peace be upon him), in fact addresses people: 'O Muhammad! Learned believers of your community, when you invite people to the Truth and they oppose you, do not argue with them.'

Do we argue? We explain and go. We see the person doesn't understand. Yours to you, mine to me. Leküm dînüküm veliye dîn. May Allah grant him well-being. Yes.

'And do not treat them badly. Only (?) — say, say: I am free of what you do.' Don't I say it like that too? Don't I too prove myself to the world with what I say? What do I say? These people have interpreted the verses wrongly. These people have attributed qualities to Allah Almighty. People who say 'I am a believer, I am a scholar,' I say: come, let me explain these to you. If I'm wrong, bring me to the right path. If you (?) — when you say, 'I claim the truth, I love the truth, I've turned to the truth, I will explain them to people,' then explain the truth. Not superstition, I say. Not superstition, I say.

And I declare this to the whole world. I am free of what they do. I say this. Yes, they are Muslims too. I'm a Muslim too, but not of all their applying of the verses — of their applying those superstition-laden verses I am free.

What more can we say? If we are Muslims, a person who is a Muslim would call me over because of these words of mine: 'Come, friend, come. What do you mean? We know these things like this. These verses are like this. Tell me the right of it, the truth' — let him say that. Let's explain. If I'm wrong, let him say, 'No, you're wrong. Look, this is like this,' and set me on the path. We are Muslims. Where's the emr-i bi'l-maruf? I've been doing emr-i bi'l-maruf for years. Dead earth has been sprinkled over them.

Yes. How beautifully it says it. I, too, of their superstition-interpreted verses that attribute qualities to Allah, am free. I am free of the superstition they've voiced — that Allah Almighty will put whom He wills into Paradise and whom He wills into Hell. Those who pin the deeds I actually do on Allah — those wretches who go that far, I call them wretches — attributing qualities to Allah, setting aside a person's worship or evil deeds, He will put the person into Paradise and put the one who worships into Hell. Sure — if Allah willed, He'd put you into Paradise. If He didn't will — whereas the one who wills, to Paradise; the one who does not will, (?).

Why? If I don't fulfill my Lord's command, I go to Hell. If I fulfill my Lord's command — my Lord, with His attribute of justice, governs the universe with His justice. You will find no injustice in Him. So if I fulfill His command, I go to Paradise.

Allah did not make people — many of humans and jinn — for Hell; He did not create them so. That's what they say. In Surah Al-A'raf, verse 179. Loudly — now they have come round to our word. In the Quran translations written this year by (?), they now say what we say. The old ones are gone. What do they say now?

'Hell was created for many of humans and jinn,' they say now, in this year's. Loudly, we had this corrected. Loudly.

We say the Spirit is not Gabriel. We say the spirit is only in man. We say the universal spirit is with Allah Almighty. You accept that there are two wills, but when you say that removing one of the wills doesn't mean denying it, then you get 'Allah Almighty puts whom He wills into Paradise, whom He wills into Hell' — like that. You cannot remove either of the wills. People are called to account by the decisions their wills have made.

The will — you cannot lift man's will from him, you cannot treat it as nonexistent. Even if you don't treat it as nonexistent, you cannot, using Allah Almighty's will over that person, have that person driven to evil or to good.

With this understanding, people the Quran — terrorists, you know, they say 'Islam is terrorist' — tried to put it in the position of terrorists. For a century they've played games on them this way. and they restricted the verses: Surah Al-A'raf, verse 172, the verse that is the real lifeline — they put such a clause on it that they never go into it, nor do they want to explain it; they've covered it with ash, covered it up; the reason: if you go into it, you enter the Qadariyya class; go a little further and you enter the Mu'tazila class, you fall into the state of the deviants. And the blessed Surah Al-A'raf, verse 172 — how beautifully the verse says it.

'We took a covenant with those who would issue from the offspring of the children of Adam,' it says.

Here, do we go inside destiny and say that Allah Almighty's — so-and-so's destiny is like this, so-and-so's destiny is like that? 'We made them witnesses against their own selves. And We took a covenant with them,' it says. We took a covenant. Now, do I say in this verse what I will do one second later? No. The moment I open my mouth, perhaps God's decree comes and I'm gone. It's not known when God's decree will come. Am I entering into destiny here? No. Am I entering into how destiny was formed? Yes. How Allah Almighty made a covenant with us — I'm trying to explain it to you. Where? At the address of Elestü bi Rabbiküm.

What place is this? That is the realm of Lahut. The place where the spirits were created. Are you aware of these things? When I tell you this truth, when I describe the place where our spirits were created — when Allah Almighty said 'I am your Lord,' the people there, the spirits, seeing Allah Almighty like a human and waiting for the Lord of their own imagination — what do you say? There — you close that off. 'When he does good in the world, Allah Almighty calls him good. When that person does evil, Allah Almighty calls him bad.' That is, unaware of the future, according to the person's deeds, Allah Almighty calls him good or bad. But wasn't there 'not a single living being to come until Judgment Day whose deeds We do not know'? Where did that verse go?

Didn't Allah Almighty say: at the address Elestü bi Rabbiküm I addressed you, 'We took a covenant with the offspring of the children of Adam (?), lest you say, we were unaware of this.' Lest you say, we didn't know. 'We did it this way' — and in Surah Ta-Ha, verse 134, what does the verse say? 'Had We punished them for what they did,' it says, 'they would have said exactly this,' it says: 'Had You sent us prophets and books, we would not have fallen into this base disgrace.' Blessed one, look — the verse corresponding to the address Elestü bi Rabbiküm, the counterpart of that verse. Because there it saw our Lord in human form, it did not believe in Allah Almighty, and out of pride and arrogance turned its back and waited for the Lord of its own imagination.

So we say — we prove it from the verses. We say Allah Almighty — they denied Allah out of pride and arrogance. 'Lying unbelievers,' He says. If the verses always support one another, then you enlighten me on the opposite of this. 'Well, how do you know?' Well, I am a person raised personally by my Lord. Had I not been raised by my Lord, these talks would produce many contradictions with one another. But look how beautifully we reinforce all the verses with each other. So if this man has no Arabic, if this man has no outward knowledge, if this man hasn't memorized the Quran either, and this man speaks like this, how does he speak, from where does he speak?

Why don't you think? Even if a prophet appeared today, even if the true Mahdi appeared, you would deny him too. Yes. Just as when prophets came in their time, they denied them. They too will deny.

We continue.

That is: O people who do not accept the truth, the road you take is a dark and swampy road. This road you've taken is the road of the misguided. Whereas Allah's way is a perfectly straight way, the way of guidance. It is the way of light and salvation. Therefore, 'I am, from the roads you take and the deeds you hold to, absolutely free' — say it, He commands, it says. I too am absolutely free of the verses they've interpreted as superstition. And before Allah, and so as to be declared to the world too, I wrote a translation and put it on the market. Out of their (?), their feelings of baseness, their feeling small against the pride their titles give them, they've kept the court case going for six, seven years.

But they will take the final blow. Yes.