Al-Baqarah 139: Say “while Allah is our Lord and your Lord, why do you argue with us about Allah? What we are doing belongs to us, what you are doing belongs to you. We are the ones who are sincere to Allah.

Surah Al-Baqarah, verse 139. No questions, I suppose. Say: although Allah is both our Lord and your Lord, do you argue with us about Him? Allah Almighty says in the verse. That is, say to them: Allah is both our Lord and your Lord. Is there a god other than Allah? — that there is a god other than Allah Almighty, and some of the created beings followed that god, and the others followed another god. Since they have their books in their homes too, since they themselves also, in Allah, the one Lord, believe, then (?).

Our deeds are ours, and your deeds are yours. We are those devoted to Him from the heart. Who says this? The Muslims. Say, it says. His saying it to the Prophet (peace be upon him) is in fact an address to all Muslims. Now what did we say? Say: Allah is both our Lord and your Lord. Although that is so, do you enter into argument with us about Him? So, if they too believe in one Allah — with the Torah, Psalms or Gospel books in their hands, with the signs pointing to Allah's existence — if they believed in those verses, no one, whichever book he belongs to — up until the Prophet (peace be upon him) came, mind you; not now, not the time after — their Lord in their books too — even though it came to Muhammad (peace be upon him) in the Quran — if He is the Lord of all the worlds, no one can enter into argument about Allah.

Perhaps back then they could have entered it out of ignorance. Then, according to the verse 'the truth has come and falsehood has perished', these — with the Prophet (peace be upon him), who came as a mercy to the worlds, and Allah's verses, which came to the world as a proof and light too, the Quran — although they know it is true, no one can enter into argument about Allah's verses and about Allah. Second: our deeds are ours — if you still do not believe in this book that came as the truth, our deeds are ours and your deeds are yours. According to the verse: we are those devoted to Him from the heart.

Allah Almighty sent people to an unseen world, sent them to earth. In this unseen world, by what is called irade-i cüz'iye, a person, with his own being, with the decisions he makes, with his actual deeds, doing good deeds and sins, will prove what kind of person he is. This is irade-i cüz'iye. No one knows about this irade-i cüz'iye.

Even those who have heard of it don't know what it is. So what is irade-i cüz'iye? Allah Almighty leaving people free in their own will, that is, by leaving them free in the decisions they make, people's own wishes and desires, their intentions, being written for them as their destiny. If He wished, couldn't our Lord have changed this? He certainly could have. With what? Had We willed, We would have created you as a single community, He says. But with the value He gave man, by leaving people free in their own will — so that, through their good and bad behaviour, He makes them witnesses to what kind of people they are. Because man is capable.

Because He gave man from His spirit, and with this spirit He gave, He took man as His aim, and so, without any pressure between man and Himself, without any coercion, that man, by his own capability, the Lord who created him should know — that is what He wanted. For this reason Allah Almighty made man the noblest of creatures. So He left man free in his own irade-i cüz'iye. In this case, what you do is yours, what we do is ours. Believe or don't believe. But if you don't believe, don't think yourself unaccountable, don't think you are left to roam free in this world, and don't think you won't be called to account in the future.

Can those who know and those who do not know ever be equal? According to the verse, if you rebel against the Lord who created you, if you are ungrateful, if you don't recognise Him, then of course one day your account will be settled. Yes.

Let's read the verse in our tafsir. We explained it like this. Now let's see how we explained it in the tafsir. Right? Let's also read our tafsir. On earth or in the heavens and what is between them, there is no particle that Allah Almighty did not create. According to the verse 'all created things have known the remembrance of our Lord', there is no object that Allah Almighty did not create. Accordingly, if Allah Almighty, with the attribute Rab — that is, with His creative power and knowledge — is the only God of all created beings, that Allah is not argued about and not talked about carelessly.

We explained it like this too, I think, didn't we? Yes, it is not talked about. His decree is left to His divine essence.

If we know Allah as Lord, that Lord is worshipped only in obedience, and His decree is left to the divine essence, to His divine essence. You do your worship; deeds depend on intention. According to the verse, Allah makes His decision about you very well. So in this case, if people enter into argument about Allah Almighty, such people become people who have fallen into doubt about Allah Almighty's existence. That's right. About Allah... the father-in-law of one of our children has passed away. He counts as a father of our children too.

In this case, we are all in a guesthouse in this world. A day will come when we too will pass from this world. This is an inevitable truth. This is our Lord's command. So one must be steadfast. One must also be prepared for death. And it is not possible not to cry after a mother or father, not to shed tears. Because there is a right, an obligation upon a person. But a person, that pain, in the face of Allah's love, in the face of Allah's command, will turn into a rose spring in his heart. Turn it into roses that bloom in spring. And so, that he has surrendered to his Lord, that before His command his head is bowed — by suppressing his pain like this, to Allah Almighty he will have proven his love for Allah Almighty, to His divine essence — he will have.

Yes. These happen to all of us. They come among us one by one. And they leave from among us one by one. Yes.

We continue our lesson.

It comes and goes from there. Huh? It's on the broadcast for us, Hodja. Yes.

So in this case, if people enter into argument about Allah Almighty, such people — of people who have fallen into doubt about Allah Almighty's existence — fall into that state. What was it? Let there be no arguing about Allah. If He is your Lord, He is my Lord too. To give an example: this whole universe, from the atom to the globe, was created by Allah Almighty. No mind can deny this. Because Allah Almighty, with that mind He gave man — these worlds were created by a Lord. So, to give an example the way our eyes see it: all people are the children of our father Adam. Right? Don't take this as Adam in the past, as father, father.

Don't take him as the father Adam in the past. Father Adam is you. Our father Adam. That is, he is alive. And take all these living people as his children. You know, descended from him. Descended from this living father Adam. Take the people living in our time that way. Since with Allah Almighty (?), as an example we call it this. God forbid, not because we put ourselves in Allah's place — Allah protect us. That is, take him as the father of the time — and all these people are your children. Even though these children know they come from you, could they argue about you: this is not my father? Or: no, my father said it like this here — and the other: no, my father didn't say it that way, he said it like this here — could they say that?

They have books in hand. You know, the laws their father wrote for those children — that is, they have books saying it will be run like this. Well, if this argument arises here, these fall into the state of people in dispute about their father. So Allah Almighty, with His everlasting divine essence, created people. He sent them books. He sent prophets. And the books He sent, together with their originals, without any change, He gathered in the Quran. So if people who do not believe in the Quran fall into argument about Allah, they become people who deny their origin. And those who deny their origin are — what's it called.

What do they say? They say the name of a low people. Well, in that case a person has left his own humanity, (?), he says. Because he tries to accept it like Darwin's ancestor being a monkey. They too fall into the state of the four-footed ones living on earth.

Or people who, out of their grudge against Allah Almighty, want to distance Allah's servants from Allah — in this case they have fallen into kufr. Yes.

About Allah — the wrong that the nafs of people who enter into argument does to them, the two worlds could not do even if they came together. What was it? When people about Allah, yes, into argument enter — those people who deny Allah: even if the two worlds came together, no one could do the wrong they have done to their own nafs. Because at the very most, what do they do to a person? They kill him. He dies and is gone, that is, he's free. But these people are not freed even by dying. In the hereafter they turn the eternal abode of bliss into eternal torment, and what they did to themselves no one else will have done.

Yes.

Since such people do not give up their carnal evils, in order to ease, even a little, the restlessness in their hearts, with people about Allah they enter into argument and want to satisfy their nafs. In this world these people, out of their hostility and grudge against Allah Almighty — according to the verse where He says their hearts are scattered and restless, and again in our Lord's verse: My Beloved, do not mind their calling you a liar. In their time they betrayed Me too. That is, they did not recognise Me as Lord. According to the verse, out of these people's hostility to Allah, where Allah is mentioned these, it says, become such that the clouds in the sky would burst, would crack — according to the verses where He says that, with the aim of turning people from Allah's path, against Allah they satisfy their nafs.

Yet they don't know that neither people's wrongdoing, nor their worship, nor the actual deeds they do reach Allah. Only the worship a person does with sincerity reaches Allah. Their worship reaches Allah. Otherwise, even if the two worlds came together, even if all created beings came together, they could not harm Allah by even a particle. They only harm their own nafs. They drag themselves to destruction.

Such people, by seeking partisans like themselves, want to show themselves right to their own nafs. That is, their restlessness in this world — by gaining strength through people, finding people of the same opinion, the same rebellious spirit, the same four- footed group, and talking with them, they try to satisfy their own nafs. Look, look like this at this world, at all created creatures — everyone flies with their own group, the birds; the animals on earth too go about in their own groups.

Lions in their own groups, tigers in their own groups, cheetahs in their own groups, storks in their own groups, geese, ducks in their own groups — everything goes about with its own group. So, since the ideas of people who rebel against Allah are bent on rebelling against Allah and on taking revenge on Him, such people too will seek partisans and try to find life together with their partisans. That is, the restlessness in their world, the restlessness in their hearts, they will try to remove. Hey, mindless person, instead of doing this, why not return to your Lord and find peace — wouldn't that do?

And can such a person with such a mind be called a sensible person? Yes.

Yes, for this reason, to ease the anguish in their hearts even a little, they resort to this path, and this behaviour of theirs is the result of kufr. So that Allah is your Lord and our Lord too. That is, the Lord of all people. Well, Hodja, isn't He the Lord of the whole universe? Of course He is the Lord of the whole universe too, the Lord of the whole universe too; here, when Allah Almighty took people to His essence as His aim and willed to be known through them, willed to be known through their own wills, people's own wills, theirs is now pushed to one side and He speaks directly from us. And what do we say? Allah is their Lord and our Lord too.

Isn't man the vicegerent of the earth? If people are the vicegerent of the earth, then whom other than man shall we address and speak to? Man we will address. And since Allah gave man (?) from His spirit, since Allah Almighty too holds us as His addressees, Allah is their Lord and our Lord too. Yes, I think it's understood. So, if that Allah is your Lord and our Lord too, without leaving any room for argument between us, your deeds are yours, and our deeds are ours. What was it? Don't enter into argument anymore. Why not? He is your Lord and my Lord too. So what you do is yours, what I do is mine: leküm dinüküm veliye din. Within our own will, in the address Elestü bi-Rabbiküm, as a result of the covenant we gave Allah Almighty, if our own wishes and desires, our intention, have become our destiny, I can neither take you out of that destiny nor affect the events within that destiny.

This is an event within your wish and your affairs. You to yourself, I to myself. So there is emr-i bi'l-maruf. Emr-i bi'l-maruf. In this case, there is a seed. We planted the seed in the soil. We planted it, but there's no water; dry soil. There the seed (?) gives no life. Water is needed. Sun is needed. For life. So water and sun are Allah's knowledge. Emr-i bi'l-maruf to them. You will make it known. If there is life in it, that life (?) will come alive. It will find the truth. If there is no life, that sun and that water have no effect on it. Because that seed is rotten. Its essence is lost.

Yes. Your deeds are yours, and our deeds are ours. No one can break or change the covenant someone gave in pre-eternity (?).

Well, in what we've written here we're opening it up further and further, aren't we? How beautifully it opens up here. In a verse Allah Almighty says: what each earns is the recompense of their own (?), He says. In this case, everyone, in their own will, is free (?). Leküm dinüküm veliye din. Your religion is yours,

and mine is mine. With our own irade-i cüz'iye we are those who, from the heart, to Allah are devoted. Who says this? The Muslims. To whom? To those who don't believe. To those who want to argue. We never compromise on His path and never leave it. Because every person with a mind cannot do without Allah and cannot live without Him. Why can't a person with a mind live? Now, it can't be without Allah, because we need Him. Now think. Ahmet Efendi, Mehmet Efendi, Hasan Efendi — no death. No death. You are in this world. You are moaning in an illness for which there is no cure. You have no (?) before you.

Tomorrow, what germ will come to my body and what state will it put me in — I can't know. La gaybillah. If that germ comes into that body and he catches an incurable disease and moans and groans in those pains and says 'O death, where are you' — if there were no death either, what would we do? What would we do? Praise and thanks be to Allah Almighty, what a beautiful law He has set: He created death — death — and it saves you from this torment in this world, and you prove yourself. If, within this treasure of life, you don't use your capital for bankruptcy, for bankruptcy, you find life. In the hereafter, according to the verse 'who is more true to his word than Allah', you attain His Paradise. If not, if you have gone bankrupt in this treasure of life, the torment on this earth, beside the torment you will suffer in hell, is a rose garden, a garden of Paradise — know that.

Because every person with a mind cannot do without Allah and cannot live without Him either. Right?

In any case, with his life, his provision and his existence, need of Allah is shown, so that a person finds life only with Allah, the One who brought the universe into being from nothing. For this reason we are those devoted to Allah from the heart. Because this is how we believe, this is how we have faith. All people have been held as addressees of Allah Almighty's essence. In this case, since people, as Allah's servants, show their need of Allah, that without Him there would be no life they realise.

They bow to Allah; those who are in carnal feelings and rebel against Allah, however, are in the swamps of kufr. In carnal feelings. Preferring to live this world their eyes see in the finest way, and saying 'who has risen after death?' — the state of such poor people, or of poor people who say 'is there a hereafter?' — they do not fall into it. People of faith.

What do those people of faith say? Amentü billahi: I believed, he says. Ve melaiketi — in His angels; ve kütübihi — His books; ve Resulihi — His messengers; ve yevmi'l- âhiri — the hereafter; ve bi'l-kaderi — destiny; ve hayrihî ve şerrihî. That good and evil come from Allah. How beautiful. So they believe in the hereafter. Ve bi'l-kaderi hayrihî ve şerrihî. Minallâhi teâlâ. Ve'l-ba'sü ba'de'l-mevti hakkun. Death is true, it says. Allah is true. Then he recites the testimony of faith. What does he say? Eşhedü en lâ ilâhe illallah. I bear witness that there is no god but Allah. Ve eşhedü enne Muhammeden abdühü ve resûlühü.

Muhammad is Allah's servant and Messenger. How beautiful. In the conditions of faith. But those without faith deny this. Well, those who deny this have a mind too. Those who believe have a mind too. Allah Almighty, this mind — so that you would believe and the other would not find faith — He did not give it like that. He gave the same to all. He gave the same, but as a result of people's belief and faith toward Allah Almighty, some turned their backs on Allah. Those who used their minds said: I have believed that there is no god other than Him. And he, by bearing witness to Allah's existence, surrendered to Him.

So (?) in the world, to test themselves, unseen in this world, through faith in the unseen they try to prove what kind of people they are. So, since we came to this world unseen, those outside that faith — do those people never use their minds? For a temporary worldly life, they turn the eternal hereafter and abode of bliss into torment. Are these people with minds? Even if, wishing it, they owned the world's dominion. Yes.

Why? Even if they owned the dominion of the world. And the other, even if he owns nothing in the world, is a person of faith. Which is sensible? Because one, without looking at the blessings of a temporary world, longs for eternal bliss — for the blessing of that abode — and is with Allah, who created this universe. And the other turns his back on Allah, who created this universe, inclines to a temporary blessing, turns his back on Allah — a person who wants to be exposed to His torment. Which one is sensible? Bismillahirrahmanirrahim.

Even if all people were together and the whole universe turned away from you, say: Allah, the Owner of the heavens and the earth and the great Throne, is enough for me — it says. This is the person of mind. Yes.

All people have been held as addressees of Allah Almighty's essence. In this case, since people, as Allah's servants, show their need of Allah, that without Him there would be no life they realise. They bow to Allah. Those who are in carnal feelings and rebel against Allah, however, are in the swamps of kufr. In this case, if Allah is the one God of all people, let us break our stubbornness, give up our pride and arrogance, bow our heads, and to that Allah who created us, who is our owner, like a single body let us bind ourselves and serve Him, so that the earth turns into a festive atmosphere.

In an atmosphere of brotherhood, each of us believing in one another, with no difference in creation between any of us as human beings, let us live like brothers. A Muslim's life, honour and blood are sacrosanct to a Muslim. (?). A Muslim's life, honour and blood are sacrosanct to a Muslim. In this case, if a person bows to that one Allah and, according to this hadith, lives — with no person deceiving another, no person violating another's rights and dues, without coveting his honour, without coveting his property and possessions, in a festive atmosphere, within Allah's laws living in security and departing from this world — Allah grants it to everyone. But those who don't believe find torment in this world and depart from it. Finding torment. They are without anyone and alone there, Allah Almighty says, doesn't He.

There He removes the attribute Rahman from over them, doesn't He; so both in this world we wrong one another, and also, as everyone, in return for what they earned, with their spiritual good deeds and sins, goes before Allah Almighty to give account — that treasure of life those deniers wasted and bankrupted, so with loss they pass on to the hereafter — Allah protect us. May Allah protect us all from such losses. What does the Prophet say? The bankrupt of my community is not the one who goes bankrupt in this world but the one who goes bankrupt in the hereafter. Yes.