Ali 'Imran 7: Allah is the One Who has sent down the Book with firmness (without any alterations) to the one who is Ummi (the unlearnt Prophet). Some of the verses are clear and obvious and make up the main part; some of the verses are indistinct. Those who have doubts in their hearts will engage in interpreting the indistinct verses to cause mischief. However, only Allah knows the meaning of those verses. However, those who are enlightened by Our knowledge say; “We believe in them; all verses (clear and indistinct) are from our Lord”. Only those who use their reason and who have entered through the gate of divine knowledge can comprehend this.

This one is Al Imran, I think; there is a mistake in the seventh verse. It is that Allah who sent down the Book to the unlettered Messenger, who sent the Book down firmly, without subjecting it to any change. He is the one who sent it down. Yes, He is the one who sent it down without any change.

Some of its verses, as the foundations of the Quran, are clear and definite. And some of its verses are mutashabih.

Those with doubts in their hearts, to stir up discord, give meanings by their own reasoning and follow the interpretation of the mutashabih verses. Yet only Allah knows the interpretation of the mutashabih. Those who have reached a high rank in knowledge say: we believe in it, all of it is from our Lord. Only those of sound mind reflect on this subtlety and understand it, it says. Only those of sound mind reflect on this subtlety and understand it, it says. Now, the wrong part here: these only those who use their minds and who enter through the door of that knowledge know.

If you can't enter through the door of that knowledge, however much you use your mind on it, however much Arabic you know, this is how you make mistakes. As we explained above, sir, what does it say? Only those of sound mind reflect and understand. Of sound mind, but unaware of knowledge, sir, not knowing what meaning it has, sir, those who translate the verses with superstitious words; now

here it says: it is that Allah who sent down the Book to the unlettered Messenger. That Allah. He is the one who sent down the Book firmly, without subjecting it to any change. Up to here, let us explain this. What does it mean? It is that Allah who sent down the Quran to the unlettered Messenger. Firmly, that is, without undergoing any change, He is the one who sent down the Book. Why? 'Without subjecting it to any change', it says, He is the one who sent down the Book. Another meaning comes out of this. If He had sent the Book down changed, Allah Almighty would have seen its shortcomings and, renewing the Book, would have sent it to us.

Another meaning: we people, as civilization advances, with the conduct and actions we do, would have stepped outside that knowledge Allah Almighty has programmed, so that in that case Allah Almighty, according to our situation, would have changed the Book and sent it to us. Many meanings come out here. That is why Allah Almighty cuts off the questions that would come to people's minds here. 'Without any change', it says. That is, whatever Allah was in pre-eternity, He is in eternity too. Because He is complete and perfect, very — He is free of all things, of deficient attributes. Yes. Some of its verses, sir, as the foundations of the Quran, are clear and definite.

And some of its verses are mutashabih. That is, here, when it says some verses are the foundations of the Quran, Allah Almighty has made known to people His legal rulings in the Holy Quran, and what people will do, how they will behave, sir, what is reward, what is sin, sir, what is lawful, what is forbidden — He has explained this to us. And Allah Almighty, in the Holy Quran, also informs us of mutashabih verses, mentioning them by name. What are these mutashabih verses? Verses like Alif Lam Mim, Ta Ha, Ya Sin. The word of Allah Almighty is upon letters. A verse comes about by letters joining together.

And the verse shows us a way. But of course the verse opens up meaning by meaning. So the mutashabih verses — when the letters come side by side, what do they mean? What happens when Lam and Lam combine? When Mim too comes alongside, what secret does it bring about? Or what secret of creation comes about? Its knowledge belongs to Allah alone. Whoever, to these disjointed verses, that is, to the mutashabih verses, meaning undertakes to give, these are, with their egoistic feelings, those with sickness in their hearts, in order to make themselves known to people as possessors of knowledge, to be known, saying to them 'look, I know this, I'm giving its meaning', people who flatter their egoistic feelings, These, Allah says, are those with sickness in their hearts.

That is, these are people inclined to sin, who step outside Allah's commands, who push His limits, it says. Yes. And some of its verses are mutashabih. Those with doubts in their hearts, to stir up discord, give meanings by their own reasoning and follow the interpretation of the mutashabih verses, it says. Yes. Isn't there anyone in the world who will stir up discord? It means such and such. Allah Almighty says, he says, He did this like this, he says, but its meaning is this, he says. To stir things up. Yet only Allah knows the interpretation of the mutashabih, it says. So if here only Allah knows the interpretation of the mutashabih verses, He did not even make it known to His prophets.

Yes.

But those steeped in Our knowledge, it says. How will a person be steeped in this knowledge? With Our knowledge, look. Pay attention now. But those steeped in Our knowledge, it says. Look.

Yes. But those steeped in Our knowledge. What does it say above?

Yet only Allah knows the interpretation of the mutashabih. But those who have reached a high rank in knowledge, it says. Look, here it says 'those who have reached a high rank in knowledge'. What does it say here? But those steeped in Our knowledge. 'Steeped in Our knowledge' means roughly the same, but here the meaning is a bit clearer. That is, the person himself will pass through the nafs al-ammara, through the nafs al-mulhima, the lawwama, will pass through the nafs al-mulhima, will rise to the nafs al-mutmainna, will attain the manifestation. There is no knowledge there either. The nafs al-radiya is the door of knowledge.

The nafs al-radiya. Allah Almighty Himself raises the person. And this is what is called ummi. A person who, in a field, without taking lessons from anyone, has that knowledge only through Allah raising him — such a person is called ummi. Yes. That is the meaning of ummi.

So he will rise to the nafs al-radiya. He will pass into the manifestations. What does it say? In Surah Al-Fajr, 27-28, 29-30, verses: O soul that has found rest! Your Lord pleased with you and you pleased with your Lord, enter among My servants, enter My Paradise — the person He says this to will, from here, go further up to the nafs al-radiya, and there will reach the state of ilm al-yaqin. Where will he come to? The state of ilm al-yaqin. What does this mean? The nearness of knowledge is only Allah, the teacher of teachers. The nearness of knowledge is with Him. The whole of knowledge is with Him.

So where it says ilm al-yaqin, to the person himself Allah Almighty teaches knowledge through inspiration. Through inspiration He teaches. He gives it to his heart.

I too have no teacher in this world. And I received this knowledge directly from my Lord, from my Lord raising me. This can happen in an instant, or over long years. Over long years a person will discipline his self; together with that self, exposed to that courtesy, to that knowledge, becoming a recipient of it, when he reaches that when he reaches that level, Allah Almighty raises him inwardly, that is, what does inwardly mean: He raises him by showing the counterparts of the verses from the inner worlds. Not everyone everything; as much as he can bear. Some verses, according to their time. Yes.

What do these say? Those steeped in Our knowledge. That is, people who receive knowledge with Allah Almighty. Steeped, this one is. Sir: we believe in it. All the verses, clear and veiled, are from our Lord, they say. Of course, having that much knowledge, if the worlds' counterparts are shown to him in actual fact, Allah Almighty, besides whom there is no god — of course, sir, this

person will believe in Allah Almighty as He is.

They say: it is from our Lord. Only those who use their minds, who use their minds, and who enter through the door of that knowledge know these. He uses his mind and enters through the door of that knowledge. Sir, what does it say here? In the seventh verse illâ ulu'l-elbâb. Rabbenâ ve mâ yedrik illâ ulu'l-elbâb, here ve mâ yedrik ve mâ yedrik illâ ulu'l-elbâb. Here they have mixed up the writings, sir; in that case 'bab' is a door anyway. What does it say? Those who enter through the door of that knowledge know.

Yes. Rabbana. Wa ma yadhdhakkaru illa ulul elbâb. Only those who use their minds, and that mind, and enter through the door of that knowledge gain insight into Allah Almighty's knowledge, and they know how He raises that person. And Allah Almighty, in a verse too, referring to the people He raises like this — pay attention — referring to the people He raises like this, says their passing to the hereafter is like the sun going and darkness coming. Yes.