Ali 'Imran 2: There is no deity except Allah Who is Hayy (Eternally Alive), Qayyum (Sustainer of Life).

The Ever-Living and Self-Subsisting: other than Allah, a god there is none. Hayy: the one who gives life to the worlds, who is Himself outside the worlds, outside His creation. Who gives life to all His creatures with the attribute Hayy. Qayyum: the eternal, everlasting with life, Allah. There is no god at all but Allah. Indeed, Allâhu lâ ilâhe illâ hû, what does it say? There is no god at all but Allah, who subsists by His essence. Illa: other than that one Allah. Illa: there is no god at all other than that one Allah. Illa la hu: subsisting by His essence, pre-eternal and everlasting, living, and none besides Him: Allah is Qayyum.

Qayyum means pre-eternal and everlasting, enduring by Himself with life.

What is it? Pre-eternal and everlasting, subsisting by His essence and ever enduring. It means enduring with life. And this is the essence of Allah Almighty.

Has any such god ever appeared until now?

Now let us think like this.

A man builds a factory, or has it built with his money. What does he do? Does he turn his back on that factory and put it far from himself? Either he has his accountants inspect it, or he goes and inspects it himself. And the people working there also know that this factory belongs to such-and-such a man. If this world is the likeness and shadow of the hereafter, had there been another god besides Allah, would he not by this time have come out and inspected this world? Would he not have said: I exist too? Would he not have said: these are my creatures too? Well, there were some who said it. Yes, there were some who said it, but they all died and are gone.

But the One who does not die, who is alive by His essence, pre-eternal and everlasting, who subsists by His life, Allah Almighty, speaks to people. I, He says, ve'l-evvelü ve'l-âhiru ve'z-zâhiru ve'l-bâtın. I am the First. The First. That is, nothing was created before Him. Subsisting by His essence. I am the Last, He says. All the worlds will perish. I will still remain, He says. I am the Manifest. To the eyes that see.

Zahir (?) zahir. That is, (?). For those who use their reason, My existence, My creatures are a proof for them, He says. The proof: turn to yourself, do not look right or left at all. It is equipped with knowledge, with knowledge. The creatures outside, all of them propagate their kind, all do their own duty; those planted in the same soil prove themselves with different substances. A pear becomes a pear, an apple becomes an apple. What are these becoming? Cucumber, tomato, whatever it is, all from the same soil, from the same place, produce their own kind.

Those who speak of what they call evolution, making changes in the (?), claiming that creatures changed - those poor people. Which animal has changed until now? Not according to what they think in their own minds, though. Well, did these come into being by themselves? It is equipped with knowledge. Most simply, the sun and the moon: He placed the earth system and the moon system in the sky.

To the eyes that see, Allah Almighty is not far away. What does İbrahim (?) say? I was searching for the beloved; he turned out to be the soul within the soul. Man will not go far. His Lord has encompassed him, encompassed the universe, and symbolised that there is no god other than Allah. Yes, He is Qayyum. It means pre-eternal and everlasting, by Himself enduring with life. And this is the essence of Allah Almighty. That there is no god other than Him, that He created all the worlds with knowledge, and that they have not yet solved the secrets of His creatures: Allah Almighty created them and set them in place. And there are some they will never solve.

That belongs to Allah.

Allah is Hayy, He is living. Pre-eternal and everlasting, He endures. All beings are in need of Allah. But Allah has no need of His creatures.

Before the universe was created, apart from Allah Almighty, alive by His essence, pre-eternal and everlasting, subsisting by His existence, there was no being at all. There was no being at all. Allah Almighty, by the will of His essence, wished to be known. To be known. His essence is one. He exists by Himself. How did it happen? Allah knows best. They ask you about the spirits; say: it is a command of my Lord. And a command of His: its beginning is merged with its end. Neither its beginning is known nor its end.

Yes, apart from Allah, who subsists by His existence, there was no being at all. Allah Almighty, by the will of His essence, wished to be known. From His light He created our master Muhammad (peace be upon him). And from his light He created the universe. So the first thing created after Allah Almighty was the light of the Prophet; the universe had not yet been created. his light, if we say, - and there is no fault in a comparison - I am alone, I exist, I created a being from my own light, I do not separate it from myself, but within myself, if I create the universe from its light, then that first created light is the Beloved of the Almighty (?), Hazrat Muhammad (peace be upon him) himself, and as Hazrat Süleyman Çelebi said: I took My essence as a mirror to your essence, He says; mirat means mirror: I created you to see you in My essence, He says, and He gives him of His spirit.

So if the universe was created from his light, and then Allah Almighty gave His spirit to the Prophet (peace be upon him), there is nothing more noble among creatures than man. That is why Allah Almighty makes man the vicegerent on earth. And makes him the most excellent of created beings. The most excellent. Because He gave him of His spirit.

And from his light He created the universe, and sending people to the realm of dominion He created, He placed them there to be addressed by His essence and to worship Him. Here we did not say He created the universe from his light and gave of His spirit to Muhammad, but it is clear by now. He gives him of His spirit, and then brings people into the realm of dominion so they can prove what kind of person they are. Now, we are taking shortcuts through these parts now. Why are we taking shortcuts? We explained these earlier. We explained them in Surah Al-Baqarah. In how many places we went through it verse by verse.

Now we are taking a shortcut here. That is, if a person starts from here, he will again fall into misconceptions. Why does he fall into misconception? Actually we explain the verse; the verse is complete. But it is limited. Why is it limited? Here, the one listening to me, or reading this, having read the book from the beginning, will understand what this is. So in the world of Allah Almighty, Allah Almighty created our spirits. He said to them: I am your Lord; at the address Elestü bi Rabbiküm He said: I am your Lord. He made a covenant with them. He wrote their wishes for them as destiny, and finally raised them to the barzakh, and willed to send them to the realm of dominion. The reason is there.

People saw His essence. Because Allah Almighty gave people of His spirit, people, as a part of my Lord, since they did not distinguish themselves from our Lord, could not know Him as Lord, and waited for the Lord of their imagination. For this reason, so that those people do not say: had you sent us to an unseen world, we would have known You as Lord. That is why Allah Almighty created this realm of dominion. Look, we explained these earlier. Here too we are going over it briefly now. What did we say? What are we saying now? Let us read it once more. That is why we say: read the book from the beginning, from the beginning.

Come along from the beginning. We write these as teaching. Here we say they know the verses anyway, and we pass over them briefly. That is, we do not repeat. If we were to open it up like this at every verse, camel-loads of books would be written, camel-loads. Who will read this? Nobody reads it. But if they read from the beginning, sentence by sentence against the verses, people become people of knowledge. Yes, we read it once more. Look what we say. Before the universe was created, apart from Allah Almighty, alive by His essence, pre-eternal and everlasting, subsisting by His existence, there was no being at all.

Allah Almighty, by the will of His essence, wished to be known. From His light He created our master Muhammad (peace be upon him). and from his light He created the universe, and sending people to the realm of dominion He created, He placed them there to be addressed by His essence and to worship Him. It is clear by now, that is.

For the person coming to the unseen world - that is, Allah, whose essence is not visible, who is veiled, and who is not contained in time and space - introducing and proving His essence with His verses, leaving people free in their will, and His willing that His essence be known by people's own will - Allah Almighty's art of creation, at its summit, is what this shows.

Let us open it up a little.

For the person coming to the unseen world - that is, Allah, whose essence is not visible, who is veiled, and who is not contained in time and space. We said it, didn't we: Allah Almighty is outside time and space. No eye in this world can encompass and comprehend Him. That is, it sees and cannot comprehend. It cannot encompass Him and say: this is my Lord. But He encompasses and comprehends all eyes. Because He is capable of all things and created everything under His rule. In this case He sends us to a veiled world where He is not seen. Introducing His essence with His verses - what is His essence?

We call no one to account for a thing We have not made known, He says. Since We sent you to an unseen world, while with the reason I gave you, you should have known Me, My mercy reached you; We sent you prophets and books. And We sent scholars who are the heirs of the prophets, He says.

He proves it, that is. What is it? Allah, introducing His essence with His verses - He introduces it, proving it - He proves it: there is no god but Allah, He proves it - leaving people free in their will, that is, Allah Almighty the person He created, that is, this person to whom He gave of His spirit, since it is a part (?) of Himself, without any oppression, any tyranny, any pressure, He leaves him free in his own will too. He wants that person to know Allah by his own will. That is, He wants him to know his Creator. The reason? The reason is that Allah Almighty, in proportion to His own will, the 17,000 worlds created.

All creatures know the work they will do, and our Lord equipped them with the work they will do, with characters. For this reason they have no rewards and sins. Since He left the person He gave of His spirit free in his own will, with what we call the partial will, with man's own disposition, character, wish, left alone with his own desire and wish, with the decisions he has made, man will earn rewards and commit sins. That is the partial will. Allah Almighty gave this partial will to that spirit. That is, governing oneself, judging for oneself. Without any pressure being applied. Whereas there is no being, or no human being, who will make a robot and that robot will do its job without him programming it.

Or that it will recognise the one who invented it. This is not possible. That is: by Allah giving a part of His essence. That is, by giving a part of His spirit. And that part has the qualities of our Lord. These qualities - we will not open that up, it goes deep. We say it in a veiled way, like this: a drop thrown from the ocean, that drop carries the qualities of the ocean. So, in this case,

these qualities in the spirit,

knowing that it was created, did it submit to the Creator, with the ability to decide for itself, Allah Almighty has created the summit of the art of creation - Allah Almighty. Deciding for itself, with the spirit in man. For example, a person's child, born of him, a child that comes from his own loins - without him applying any pressure, it decides within its own will, it earns rewards and sins itself. You have no pressure over it. And if you were in authority over it, you would either punish or reward it for what it did. We are the likeness of this. I don't know if I am able to explain it. We are the likeness of these.

In this case Allah Almighty, without applying any pressure on man in this way, within that person's own will, with the qualities in that spirit, in knowing or not knowing his Lord, with the rewards and sins he has done, he is responsible to his Lord. So what are we saying?

By sending people to the realm of dominion, He placed them to be addressed by His essence and to worship Him, we say. And from his light He created the universe, and sending people to the realm of dominion He created, He placed them there to be addressed by His essence and to worship Him.

Let us put this sentence together once more. Before creating the universe, apart from Allah Almighty, alive by His essence, pre-eternal and everlasting, subsisting by His existence, there was no being at all. Allah Almighty, by the will of His essence, wished to be known. We explained it. From His light He created our master Muhammad (peace be upon him). And from his light He created the universe. And sending people to the realm of dominion He created, to be addressed by His essence and to worship Him He placed them. For the person coming to the (?) world - that is, whose essence is not visible and veiled, who is not contained in time and space, Allah, introducing His essence with His verses - this is where we had stopped.

We had stopped here: He introduces it; we gave the proof. Leaving people free in their will - did He leave them? The universal will and - we say universal will and partial will. The universal will is Allah Almighty; the partial will is that will in the spirit He gave from His essence. Well, that His essence be known by people's own will - His willing this shows Allah Almighty's art of creation at its summit.

What did we say just now? There is no being, no human being, who will invent a robot, and without him programming it, that robot, that created or that invented object will say: this is my owner. This is not possible. Well, how does the possible become possible? Allah Almighty, who subsists by His essence, gives man a part of His own ability, His existence, a part. With His existence, His ability, He calls that part of His man. The meaning of insan is gifted. It is because of this spirit that man takes the name insan. Man takes the name nas.

Do not dismiss the spirit lightly.

Which ignorant person gives a spirit to the bird, the wolf, to nature, to animals? Ignorance itself. Those who pass themselves off as scholars and stand at the head of groups. Those who write articles like this on websites.

Then they too would be parts of the Lord. Allah forbid. They were created from His light. Created from the light of the Prophet.

And our Lord's programming: the creatures He created - man, our Lord did not program man; man had himself programmed. That is the difference, that is the difference, because of the spirit our Lord gave man from His own. Now, surely people understand; the way of reason is one. Where reason, as a knower of the truth, was created - had it not been created to know the truth, Allah Almighty would be the one blamed. One would say: with the reason You gave me, I could not (?) the truth. Now, if the way of reason is one, a person may take the wrong to be right. But when the truth comes to light, when a comparison is made, which is true and which is superstition comes out.

That is the proof.

Yes. For this reason Allah emphasises that He subsists by His essence, that there is no god besides Him, that He exists by Himself, that He is pre-eternal and everlasting, and that His creatures are mortal. Here there are some meanings; you could say this to me here: this is the science of kalam, people cannot understand those; the science of kalam, in the science of kalam, the knowledge of the Quran, what we call the science of kalam. There is something like a gap. Like a gap. What is it? It emphasises that His creatures are mortal. We are not mortal. We are everlasting in Paradise and Hell. In the world we are mortal. And that is, mortal in body.

If you were to put it in terms of the science of kalam. With the spirit we are not mortal. What does the verse say? Every soul shall taste death; souls shall taste death - the nafs does not die; spirit, nafs and soul are one. So the one that tastes death is the spirit, the one that dies is the body - the body - and your return is finally to Me, He says. Had we said here: all living beings are mortal, but man is everlasting, they would have blamed us. They would not have been able to understand. We wrote this in their language: that we are mortal. That is, so that we would not give rise to a revolt.

So that people would not say here: look, look, look, this one too, taking it to mean alive, put himself in place of the Lord, a follower of wahdat al-wujud; so that it would not appear like this in their tiny brains, we wrote it like this. We are showing you the gap in what we wrote. What did we say? Let us read it once more. For this reason Allah, subsisting by His essence, that there is no god besides Him, that He exists by Himself, that He is pre-eternal and everlasting, emphasises that His creatures are mortal. When I say His creatures are mortal, you could also ask me a question like this.

Hodja, weren't the spirits everlasting? Does it come out? It comes out here. Well, if we say mortal - the spirits were everlasting. Well, if we say we are everlasting, someone will come out and say: look, look, look, he has abolished death in the world, he himself is a follower of wahdat al-wujud.

Either way, a person could ask a question here. In this case, all created things - in this manifest world, in these visible worlds, the human body is mortal. That is, it is subject to death. But the spirit is not subject to death. To what? Let us give an example of this.

Take America as a world beyond death. Take Turkey as the manifest world. I came, I live in Turkey. On my journey I pack up and go to America. Did I die? I leave my mount here, I leave my mount and go to America. So my mount here does a job for me. As long as I own my mount, I live here, I live in Turkey. The moment they take my mount from under me, they tell me: your (?) is up, come on, go there. Well, am I mortal now? I am proving it now: are Paradise and Hell everlasting? Are we everlasting there too? They are in Hell for many thousands of years, it says; after they suffer punishment, We make them not taste and not feel, it says. So in the hereafter, in Paradise too, an eternal life, it says; if it is an eternal, endless life, then in this case, the poor people who lump body and spirit together and cannot tell them apart - these are the ones who misunderstand people like this and label them followers of wahdat al-wujud.

Because there is no knowledge, knowledge. There is no knowledge of the Quran. The person does not know himself; a person who has not come to know himself.

Yes.

Perhaps I am speaking a bit harshly, but to whom? To the person who says I am a scholar; perhaps it will be a slap for him and he will come to his senses. That is, he will learn the truth, the truth. He will learn what is right. If he knows, I have nothing to say, of course. To those who do not know. To those on those websites who take the spirit and put it into animals, birds, wolves, I am saying this.

And they have made websites, unaware of themselves, they are trying to steer people. Just look: while their own eyes are blind, while they are in a state of needing to see, those blind ones try to show people the way.

Look what state Islam has come to.

In this state, superstitions have risen from the dead.