An-Naml 6: (Oh My Messenger!) Verily, this Qur’an has been given to you by (Allah who is) Hakeem (All-Wise) and Aleem (All-knowing).

Surah An-Naml, verse 6: My Messenger, surely this Quran, from Allah, the Possessor of wisdom and Knower of all things, is being given to you.

Here one must know wisdom; they do not know wisdom. People do not know wisdom. Yes. I explain it to my students. They know wisdom a little. Let me explain wisdom to you here again. Wisdom is knowing which meaning a verse has.

Which meaning the verse has. That meaning opens up meaning by meaning. Meaning by meaning. Those who have no knowledge of the verses or of the wisdoms, who opened up the Quran with its Arabic text and gave its Turkish equivalent, since they do not know the wisdom of those verses, have explained many verses in the Quran as contradicting one another. In this case, wisdom is the verses' meanings being, by Allah Almighty, engraved into the human heart and explained. Through what? Through inspiration. Most people do not know inspiration, it says. These are verses. In this case

To whomever We give good, it says, good, We give him wisdom. Good. And we said: to whomever He gives knowledge, He gives wisdom. Mashallah, (?) they said there is no such verse.

Whether He gave good or gave knowledge, knowledge is even better; is knowledge not contained in good, right? And isn't it the beginning of everything? Good. I will do good through knowledge. If I had no knowledge, could I do good? So it says: to whomever We have given good, We have given wisdom. That is, how will a person receive good, or how will he receive that knowledge? To whom will He give good? Now listen carefully here. To whomever We have given good, We have given wisdom, it says. At which rank of the nafs, at which stage will He give good? Surely He does not give good to one in nafs-i ammara.

The man drinks alcohol, gambles, commits adultery, and on and on. Surely He does not give good to one in nafs-i lawwama either. What is this? The person is at prayer and supplication, but not worthy of that station. What does this resemble?

Take civil service as an example. Let it have seven grades. There are seven nafs, aren't there, you know, civil service starts from eighteen, nineteen. Take it as having seven grades. At the first step, in nafs-i ammara, He does not give it.

That is, nafs-i ammara, the first grade. The second grade, nafs-i lawwama. You have turned back, but you are not at the station to receive that good.

You rose to the third step. Nafs-i mulhima. Still you are not in a position to receive the good. You are not worthy of that station. What did you do? You rose to nafs-i mutmainna? You became aware of the manifestations. You became a believer. A believer. Still you are not in a position to receive the good. You are not worthy of that station.

You rose to nafs-i radiya. Now you are worthy of that station. In nafs-i radiya you are worthy of that station.

Look what it says in Surah Al Imran. Let us read that now. You will understand this better. Surah Al Imran, verse 7. Yes, verse 7. Allah, who sent down the Book to the unlettered Messenger — it is He who, firmly, without any change, sent the Book down. All a part of the verses, a part of its verses, are clear and definite as the foundations of the Quran. That is, the legal rulings. And some of its verses are mutashabih. That is, the muqatta'at verses. Like Ta-Ha, Ya-Sin, Alif-Lam-Mim. Those with doubts about their Lord, to stir up discord, by their own minds give meaning and follow the interpretation of the mutashabih verses.

Yet only Allah knows the interpretation of those mutashabih verses. Now we have come to nafs-i radiya. This is it. It occurs here. Here He will give you wisdom. Where is this? But those steeped in Our knowledge, it says. Not in nafs-i ammara. Not in nafs-i lawwama. Not in nafs-i mulhima, not in nafs-i mutmainna. In nafs-i radiya he was this time steeped in His knowledge. Ve'r-râsihûne, it says: the one steeped in His knowledge. Yes. And those steeped in Our knowledge say: we believed in it; all the verses, clear and veiled, are from our Lord. Only those who use their minds and who come through the door of that knowledge know these.

yes, so wisdom: when one reforms his nafs and, above the believer's attribute, rises to a station, this person, to good, and within good, wisdoms (?) become; these are the heirs of the Prophet. You know, now there are those with a label in hand who say, I too did a doctorate, I am a professor, right? Heaven forbid, these are not heirs of the Prophet either. Allah protect us.

I am not going to check each of them one by one. Perhaps among them there are those who rose to this station. I cannot know. But the one worthy of that station, after the believer's attribute, after the manifestations, in nafs-i radiya, is the person steeped in Allah's own knowledge. Hodja, how does this work? Will you explain it shortly? Let me explain it to you.

Where will you hear this? You will hear it from one who knows. After the attribute of believer, Allah Almighty engraves the translations of the verses into your heart. Their translations. Their meanings. He engraves the meanings of the translations.

He explains to you from the verses that come to your mind. To the heart. If you are not satisfied, He tells a hadith. If you are not satisfied, He shows one more verse. If you say how is this, He shows a verse for that too. And He opens you to an ocean. To an ocean. That is what wisdom is. When we wrote the tafsir of this Quran, the tafsir of the verses, the meanings of these tafsirs were written like this.

Written with wisdom. Not written from reason.

Yes. That is what wisdom is.

A portion of wisdom is

ladunni knowledge. It has an appointed one, Khidr (peace be upon him). Others have it too. The sultan of ladunni knowledge is the Prophet (peace be upon him). What is this ladunni knowledge? Allah Almighty gives you a task: Go to that man. Pray. Pray for that man. When you say, I wonder what is with that man, He gives you the inspiration of why He made you pray. you say, aha. What is this like? Did such an event happen? It did. I am going to Samsun by car, we are going to pray the noon prayer; with us is the late Hasan Efendi, there is Cahil Efendi, yes; we said, let us pray at this mosque. I got out of the car. He said: Pray for that man. This world is the likeness and shadow of the hereafter; does Allah Almighty not know?

Won't one pray? He has tied everything to a cause. Not even a fly moves its wing without a cause. A leaf of a tree does not move without a cause. Yes. We prayed and came out; the man is sitting there. I said, father, do you have a trouble, tell me, I said.

He said, son, I have three sons. They said to me, father, after you die this property will be ours anyway. Let us not fight among ourselves. Divide the property among us and give it. And I, he said, divided the property and gave it, he said. They throw me out (?), he said. I have nowhere to go, he said.

Whether Allah informed me, or I asked him and learned it from him.

If you do not ask him, Allah will inform you, my Lord will inform you. Ladunni knowledge. No one knows what ladunni knowledge is either.

Why is the Prophet (peace be upon him) the sultan of ladunni knowledge? Because he knows why he does what he does. Nor does he speak idly. For Allah Almighty informs him of everything. Yes. how else shall we explain it to you about wisdom it has been opened up; we told you the wisdoms, you learned wisdom; now, if wisdom you have learned, look, now here He will prove what I said; now what does Allah Almighty say? My Messenger, surely this Quran — the Possessor of wisdom, the Possessor of wisdom. What was that? And Allah who knows everything. And if He knows everything, He knows what He does and why, and why He will have it done.

That is exactly what we explained.

What does it say? My Messenger, surely this Quran, from Allah, the Possessor of wisdom and Knower of all things, is being given to you.

Indeed, by Allah, the Quran to the Prophet (peace be upon him) is being given. Allah Almighty's being the Possessor of wisdom is particular to His essence. Because why Allah created what, and what wisdom there is in the events He created, only Allah knows this. Except as much as He has made known. Those are excepted. In this respect, Allah Almighty making Himself known in His verse as Allah, the Possessor of wisdom, makes known that the secret of all that is created lies in His essence, and, knowing what He created and why, that there is no other god besides Him, through wisdoms He makes known. Even if some people deny the Quran, Allah Almighty makes known that He will complete His light until the Day of Judgment.

In this respect, to the Prophet (peace be upon him): the Quran, from the Possessor of wisdom, Allah, is being given to you, He declares.

When we say Allah will complete His light until the Day of Judgment, they again say there is no such verse. That's what they say, isn't it? Yes.

Allah Almighty: We sent down the Quran and We are its guardian until the Day of Judgment. We say: not a single letter of it suffers any damage, nor is any damage done. If He is its guardian until the Day of Judgment, and will send scholars, ulama, until then, then He will establish His religion and keep it alive until the Day of Judgment.

That is, here, when we say He will complete His religion until the Day of Judgment, do we mean that it came incomplete, in the sense of completing it by the Day of Judgment? Turkish speech is simply spoken this way. Turkish. That is, the Quran's descending in the Prophet's time, even if it is not complete and perfect until the Day of Judgment, even if not perfect, people will continue it until the Day of Judgment. That is the meaning. He will complete His religion. He will complete the religion with which he was sent. Where is that? Yes. With their mouths they want to extinguish Allah's light. Yet even if the disbelievers dislike it, Allah will complete His light, it says. Until when? Until the Day of Judgment.

How can you say there is no such verse? It occurs in two places, sir. I came across it in one more place. Yes. How can you say there is no such verse? Based on what do you say this? There is proof in hand, proof. There is paper showing he said it this way.

Yes.

Against the Quran that came to the Prophet (peace be upon him), these polytheists and those rebellious against Allah said that the Quran was brought by devils to soothsayers and made this claim. Allah Almighty answers those making this claim too: bringing the Quran and carrying it is not fit for devils, He declares. Devils cannot carry it. Allah Almighty: Had We sent down this Quran upon the mountains, the mountains, from awe of it, would have crumbled. Yes. This Quran — only to the person to whom He gave of His part, that is, to the person to whom He gave a portion of His spirit — by sending it down, He honors man with His essence, Allah Almighty.

He honors him with His essence. but as for those who turn their backs on the Quran, they are like four-legged beasts roaming the earth. Yes.

Yes. Where did we leave off here? It is too heavy for Satan. Yes.

Allah Almighty answers those making this claim too: bringing the Quran and carrying it is not fit for devils, He declares. In fact, in one verse, that the devils are incapable and cannot bear the Quran, in Surah Ash-Shu'ara, verse 211, He has made known. Let's look at Surah Ash-Shu'ara, verse 211.

Hajj, Surah Al-Hajj, Surah Al-Mu'min, Surah An-Nur, where have we got to?

On the other side, sir. You need to be on the other side. Further on, isn't it? Yes. Of course, we have passed these places. Surah Ash-Shu'ara. Yes, Surah Ash-Shu'ara, which verse? In 210 (?) it says.

In verse 210 it says this: it, that is, the Quran, was not sent down by devils. In 211, the verse says: it does not befit them, and they are not able either, they are not able either; surely they have been kept far from hearing revelation. Yes. After that, they skipped just one verse. Then do not worship and implore another god together with Allah, it says. Are there other gods together with Allah? Whereas: then, there being no god but Allah, do not worship invented gods and implore them. Then you would be among those punished. Here, in verse 213, sir, what was it saying?

215, 214, 213. Fela ted'û me'allâhi ilâhen, it says. Now here, Fela ted'û me'allâh — when it says that, it comes as 'together', right; in the last lesson too we explained this. What does it say? Fela ted'û me'allâh me'allâh Now here, in me'allâh there is an 'ayn. It becomes me'a here. Other than Allah. When it is read as me Allah — look, Arabic is very subtle — when read as me Allah, it becomes 'together'. When it says me Allah, when it says me Allah, it goes toward negation here. In this case, when they read this as fe la ted'u me Allah, it says 'together with Allah'. But here, the 'ayn — when you take it out, when you say Allah, 'there being no god other than Allah' is what it means.

There being no other god besides Allah, it says. Do not implore; you would be among those punished. Yes. So sending down the Quran is not for devils.

Nor can they bear it anyway.

We said Allah Almighty's word is upon letters. Alif, Lam, Mim — what meaning it has, Allah knows best. Ta-Ha, 'Ayn, Sin, Qaf, sir, Ya-Sin. Now here

an 'ayn occurs there, an 'ayn. The occurrence of the 'ayn takes it toward negation.

If you read this together, the meaning changes. A person who does not possess wisdom, from the text of the Quran moves away. that is, moves away from its essence;

if he writes it by reading it as ordinary Arabic speech, he goes into kufr this way. This is kufr. Other than Allah — there is no other god together with Allah.

In Arabia they changed my name. How did they change it? Through writing, Metin Saruhan became Hüseyin Garukam. They are looking for Metin Saruhan in Arabia. I say, I am Metin Saruhan; no, you are Hüseyin Karukant, then it will become an inter-state matter, they say: the state proves this as Metin Saruhan, give this, you know, I am an aircraft technician, you see; to keep me there, they made me many offers there: let us give you citizenship here, let us give dual citizenship, stay here, we'll give whatever salary you want; I did not stay. In this case they changed my name. Through writing, the name changed.

That is, in Arabic speech many mistakes occur when writing.

In this case, a person must not open up Allah's word by measuring it against Arabic. Measuring it against Arabic. He is to enter its text, its essence. You know, at the place we went, he said Allah increases a person's kufr, and read and read; finally, when I said Allah increases no one's kufr, man increases his own kufr himself, the man slaps his forehead and says to me: if you had told its text, fine, he says. What is the text? You are to tell its text. Allah Almighty tells you this with its text. With its text. If you write it like this with your Arabic spelling, and also attribute qualities to Allah, is there any text of it left? Yes.