Al-Baqarah 269: Allah gives wisdom to those who desire from Allah. Whoever was given wisdom has surely been given many benefits. Only those who use their intelligence and who have entered through the gates of divine knowledge will understand this.

Surah Al-Baqarah, verse 269: To whoever wishes, Allah gives wisdom. Whoever has been given wisdom has surely been given much good. Only those who put their reason to work and enter through the door of that knowledge know this. Yes, now, the verse, of Surah Al-Baqarah, verse 269 — we will tell you its wrong rendering.

'Allah gives wisdom to whom He wills', it says. No. Then He would be attributed that. 'Give it to me too, my Allah' — 'no, you do not have that rank' — so to the one who has that rank Allah gives. That is, again, by the (?) you have done, good will be written. By the (?) you have done, evil will be written. And how you prove yourselves by your name, what kind of person you are — without proving it, (?) according to the verse; so then, wish. Wish. Yes. Now it says 'Allah gives wisdom, wisdom, to whom He wills.' Wrong. What did we say? To whoever wishes, Allah gives wisdom. Whoever has been given wisdom has surely been given much good.

That is right. This part is right. What does it say? Whoever is given wisdom has been given a great deal of good. Yes. 'Only people of understanding reflect and take heed', it says. Whereas: only those who put their reason to work and enter through the door of that knowledge know this. What is it, then? Allah — everything — 'only people of understanding reflect and take heed', it says. Of Surah Al Imran, the seventh verse, if we take a look, the seventh verse — what does it say? Ve mâ yezzekkeru illâ ulu'l-elbâb. What does it say here? Sir, what does it say in verse 269? Allah Almighty — let us read that last verse.

Ve mâ yezzekkeru ulu'l-elbâb. The same verses. So here, what he calls bab, elbab, is the door, sir: ve mâ yezzekkeru illâ ulu'l-elbâb — only those who put their reason to work and enter through the door of that knowledge know it. The door of that knowledge: what brings the nafs to peace, then 'ilm al-yaqin, to the contented nafs. 'Ilm al-yaqin. A person kneaded with our Lord's knowledge. What He calls ve'r-râsihûne, that is, in the seventh verse of Surah Al Imran, in the word: ve'r-râsihûne fi'l-ilmi. Look. Ve'r-râsihûne fi'l-ilmi. Kneaded with Allah's knowledge. Yekûlûne âmennâ bih. They say: in everything that comes from Allah we have believed, we have faith. Yes.

Küllü min indine. Whatever came from Allah — küllü min indine. We believed and had faith. Yes. In this case, then, they are the ones who through the door of 'ilm al-yaqin enter, who rise. If they have been given knowledge, wisdom is given with it. Yes, if this knowledge, from 'ilm al-yaqin, has been given to us, we too have wisdoms. These goods are there. Many wisdoms are given to him, it says. Sir, these goods, these wisdoms, good and wisdoms — for people's benefit, that person, under the light of the verses, explains our Lord's verses, holds a light before people. And that person does many people good.

Him, sir — much good has been given to him, it says. In this giving of good, what he says is done. It is done by Allah. If a word leaves his mouth, Allah Almighty, so as not to prove him a liar, fulfils that word of his. That is why those people know this too. They are careful about the words that will leave their mouths. They are careful. My students know this very well.

(?), that is.

This, the inner side, will be opened to you, the spiritual. To whoever wishes, Allah gives wisdom. In (?), whoever asked Allah for wisdom — in (?), that is, in the world of spirits, whoever gave Allah Almighty a fine covenant, in proportion to that covenant Allah Almighty has written his script; the person, as an actor, in this world plays it, and proves that he has attained those ranks by his states, his movements, his actual deeds.

Yes.

Yes. Whoever asked Allah for wisdom — asking for wisdom here is giving Allah Almighty a fine covenant. When He said 'I am your Lord', those who surrendered to Allah wholeheartedly — we said we would open their fortune. Yes. This is the account of the world now seen, that directly seen world. Of that address 'Elestü bi-Rabbiküm', it is the continuation, the repetition. You know all the verses confirm one another — verses none of which will contradict another. Pay attention to the words. In fact, all the verses I have opened so far, none has contradicted another.

That is why, under the light of the verses, truly the door of knowledge. Allah's knowledge.

Spiritually — to those who say 'yes, You are my Lord' and long for Allah, Allah Almighty too, because of such people's love and affection for His essence, raises them high in ranks. Right there. Right there. In the covenant. In the covenant. No one knows this covenant. Many say: where did this covenant come from? Many. (?). Many say: where did the covenant come from? And our spirit, before putting on the garb of the body, covenanting with our Lord — and people, on account of entering bodily into Paradise and Hell, not knowing these verses.

They are all sleepwalking, asleep.

The commentaries of the age all put Paradise and Hell in bodies. Well, according to the verse 'He brings to life twice, He causes to die twice', since the one who dies a second time is not in evidence, would Allah Almighty in His verse not have spoken in excess? Would He not have spoken short?

That spirit, nafs and soul are one, and the body is separate — no one knows this. Read the luminous light of dark paths.

Yes, when He said 'I am your Lord', to those who surrendered wholeheartedly to Allah, who spiritually said 'yes, You are my Lord' and long for Allah, Allah Almighty too, to such people — because of people's love and affection for His essence — He raises them high in ranks.

The verses — the verses we always see being opened to you in parallel. For example, what does Allah Almighty say? I made a covenant with those who would appear in the offspring of Adam's son. I said: I am your Lord. In this covenant, with Allah Almighty all the spirits one by one made a covenant. According to those persons' desires and wishes, our Lord wrote their aims for them as destiny. So those who came there with a strong covenant. Like what, Hodja? Look, I give an example from myself.

When do you want to go to the world? Always within our own will. Allah Almighty addresses us. From the Prophet (peace be upon him) until this time, and the coming period, I see. The coming period, that is, the period after my death, is a dark period. That is, that is, people committing adultery in the middle of the streets, and those passing by at their side without touching them — a dark period, that is, a filthy period. At the same time, a great war — of Turkey entering a great war, a period.

These are all programmed, programmed.

'I want this time, let me come in this time' — the covenant I am explaining. People say, where did the covenant come from, you know.

Probably according to my nature — and so it is — my nafs being a bit unruly, probably — 'you', He says, 'come in this time, come, go.' That is, I do not know which time, but a time when fields were ploughed (?). A time when there was no one. Come in this time, a commoner (?), come, go, He says. A commoner (?). So the commoner of there is the saint, the saints, of this time. Yes.

I love this time too.

Come in this time, I say. Again. If you come in this time, you will slip, He says.

And I said to my Lord: if I slip, protect me with my mercy, with my mercy protect me, and take my life before I slip.

Yes. Look at the hereafter. So the rank is high. He will take my life before I slip. And we will be protected by my mercy. We make a covenant, you know; there is also surrender to Allah in this. And truly, natures are like that too. Natures are like that too. Written. A surrender. And what does Allah Almighty say in the verse? Then, as soon as 'Allah' is said, He says, their hearts tremble. Yes. Beyond that, from our eyes, as if something is drawn out, a stinging. The bone of our nose stings. Yes. Right now, the same state. (?).

This (?) nature. So in this affection, this loving affection, this being, Allah Almighty opens the doors of knowledge to him, and within that door of knowledge too gives him many goods, gives wisdoms, the ability to sense the verses.

Yes, so of these goods, many: He gives 'ilm al-ladunni. For example, what is 'ilm al-ladunni? Our Lord making known to him some things that will happen. As He made known to Khidr. Sir, understanding of fiqh, aqida, kalam, hadith, all such states, languages. These are all goods among the wisdoms given to (?).

So the wisdom here is Allah's — Allah's giving of knowledge and inspiration to people according to their eager work — that giving. In the world too, He supports his inspiration. I work all day. Without any study, I do not come prepared in the evening. I said this before. If I prepare, I cannot tell it to you. I cannot tell one thing twice. But whatever is given as I read, whatever inspiration, whatever feeling, that I tell you. Yes. Within this inspiration, some of what will happen, to people, within their destinies, his making it known. That is his karama. They are the karamat Allah gives people and the wisdoms within these karamat.

Come on. Now I am calling out to you.

To whoever wishes, Allah gives wisdom. It has been wrongly rendered anyway. Whoever wishes receives wisdom. Then He gives wisdom to whoever wishes. What I have explained — read all the commentaries up to this (?). And make the decision yourselves.

Never let it cross your mind that he too is praising himself. To tell you the truth, which one is right, I say it. If (?) a whim the size of a particle came, Allah forbid. Our knowledge is a particle of the oceans. Beside our Lord's knowledge.

Yes.

Saying that, something comes to my mind now.

One day the Prophet (peace be upon him) is very afraid. He is very afraid of his sin.

Mercy to the worlds (?). What does it say in the verse? Allah Almighty: those who know Me most fear Me most. Who knows Allah most? The Prophet, of course, (?) as a mercy to the worlds. In that fear, Allah Almighty, to the Prophet (peace be upon him), says: look. What do you see?

I see a tree in a sea, he says. In the seas. Look carefully at that tree. What do you see? I see a bird there, he says. A bird. Look carefully at that bird. What do you see on it? I see a grain in its beak, he says. A grain. Well, if that grain fell into these seas, what would become of it in that sea? It would be lost, O Lord of the worlds, he says. And your sin, too, is lost in Me like this, He says. Yes. Our knowledge, too, is lost like this beside Allah's. We know ourselves. We do not boast. We only urge you to use your reason, to compare — we encourage that. Read, and compare within people's words.

Whoever asked Allah for wisdom, Allah has surely bestowed much good on him. These goods: to some knowledge, to some karamat, to some manifestations have been given. There are also times when they gather all of them in one person. Of course. There are times when they gather all of them in one person. These are the heirs of the Prophet (peace be upon him). In the Quran Allah says of these people: the passing of your scholars to the hereafter is like the sun going and darkness coming. We will open this with the verse when its time comes. But we cannot pass without touching on this. Such people are rarely found on earth.

According to the time, these are mujtahid, qutb al-azam or qutb al- aqtab. Of these, the qutb al-azam comes once every hundred years, the qutb al-aqtab once every two hundred years. That is why their passing from this world, this world, is like the sun going and darkness coming. We said a deeper meaning will be given when the verse's turn comes. Yes, I suppose you understand something from my words. Only those of pure reason reflect on these. That is, those who enter through the door of that knowledge reflect. What is meant by those of pure reason in this verse: a person reforms his nafs. If he raises his nafs to peace, he becomes one of pure reason.

He is a believer. He has become aware of the manifestations. This nafs is at peace. So, being an expert of this knowledge and entering through the door of this knowledge — yes, this reason that is (?) is pure reason. Allah addresses such people: ulu'l-elbâb — being experts of knowledge and entering through this door of knowledge, that is, no stranger to those worlds, belonging to them, able to grasp as far as his share allows, meaning: kneaded with Allah's knowledge. There are very deep meanings here. Very deep, to be explained, meanings that support that address 'Elestü bi-Rabbiküm' — very great meanings are here.

Our time is coming. I am tired too. I do not really want to open it up. That is, that is the truth of it. If there is more, I will turn to the back page. If there is more, to explain it better I will leave it to the next lesson. If not, I will close it. We will move on to another verse. Let's have a look at the back page. It's finished. It's finished anyway. Yes. Finished. That's how we closed it.