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.

Yes, Surah Al-Imran, the seventh verse: to the one who is ummi, to the Messenger, that Allah who sent down the Book, that Allah who sent down the Book, Look, earlier, in the previous verse, what did Allah Almighty say? Let's read that.

In the verse before, too, Well, what did Allah Almighty say in the fourth verse? Before this, too, to guide people to the right path, the Torah, the Gospel and the Furqan He sent down; look, the Furqan. He said Furqan, that is, the Zabur. The name of the book became Zabur. That is, we have put Zabur, it has been put. Actually Furqan, well, He sent down. Know that those who deny Allah's verses; look, His verses; since that is also in the Quran, it is a verse, that is. The Furqan is a verse, because it was gathered in the Quran. If you call this the Quran too, there is nothing wrong, no harm. If you call the Gospel the Quran too, there is no harm.

If you call the Torah the Quran too, there is no harm. Why? Is the Torah the Quran, then? Well, it came down in the Quran, within the Quran, the Holy Quran; all four are in the Holy Quran, in the verses. Do you know these in the verse? Do you know in the verse, this is the Torah, this the Zabur, this the Gospel? If we say 'in the verse', we call this (?) your book. Right? And the Quran, all of them to these... what does it say now? And He sent down the Furqan; know that those who deny Allah's verses. Allah's verses. So, since all of them are verses, and since this too is in the Quran, since the Quran came to the Torah, the Zabur and the Furqan too, you can now call them the Quran.

Because the verses are in the Holy Quran. Yes. We need to think a bit more deeply, a bit, a little. So, since the Furqan is mentioned here, In the seventh verse: to the one who is ummi, to the Messenger, that Allah who sent down the Book, as muhkam, it is He who sent down the Book without any alteration, it says.

Let us go over this part opening it up bit by bit. The verse is long, too. The verse is long. We will open this part up bit by bit. Maybe we will finish our lesson with this verse. Yes.

To the Messenger who is ummi, that Allah who sent down the Book; that is, the Prophet (peace be upon him), the Holy Quran to us His sending down, His calling him ummi, though he could not read or write, his having the knowledge of the Quran. Now the meaning of ummi here, outwardly, is one who cannot read or write, in that sense. Yet a person who cannot read or write is called ignorant. Is that so? Ignorant. Just as in Arabic the meaning of faqr is not 'poor', but even if all the wealth of the world were yours, if you can hand the wealth of the world over to its Owner, you have attained faqr. Faqr: being able to hand all this wealth and property over to the Owner of the wealth.

Attaining faqr. In Arabic, faqir in the sense of miskin. Well, here, to the ummi, who possesses all knowledge, commander-in-chief, head of state, of every kind of economy, of trade, of command, the head of everything, and the root of knowledge, the root of knowledge in the world; can you call such a prophet ignorant? So even if outwardly ummi means one who cannot read or write nevertheless, Ummi: He sent down the Quran, that is, He raised him and made him a possessor of knowledge. Possessor of knowledge: the meaning of ummi. One who, without reading and writing, was raised by his Lord and is a scholar, to the person who is of the ulama, who is a prophet, the scholar of scholars, the ulama of the ulama; he is a scholar, because in a hadith the Prophet says: my heirs are the scholars.

If the scholars are his heirs, he is the scholar of scholars, the ulama of the ulama, and the city of knowledge. The city of knowledge. In this case, this is the meaning of ummi. Without reading and writing, a possessor of knowledge raised by Allah Himself. I too am ummi. Look, I too am ummi. I have no teacher in the world, no teacher. No teacher raised me, but I can read and write. Well, this knowledge, where did I get it? Where did I get this knowledge? So knowledge being given to a person by his Lord through inspiration, through inspiration; we will come to the verse anyway, and how this happens we will learn now, we will learn how it happens.

What was it? To the ummi, to the Messenger, it is He who sent down the Book, Allah, who as muhkam sent down the Book without any alteration, it is He; as muhkam. What is this, as muhkam? The Book came down without any alteration, it says.

Does the cursed one whisper to man? Yes, he whispers. So what comes to the heart, is it from the Merciful or from Satan? How will you tell them apart? And the verse is just coming, the verse is just coming. From the Merciful or from Satan? Allah Almighty having raised the Prophet back in pre-eternity, when he came into this world, when the Prophet's character reached perfection, even if those verses were just coming, whether it is from Satan or from the Merciful, he has a strength, a power, a knowledge to tell it apart. That is, because in the realm of the Hereafter our Lord raised him and made him alive.

From what do we understand it? When verses came down to the prophets who came, when He addressed past nations, from His saying 'remember', from His saying 'have you not seen', we understand that. In this case, moreover, of all these that Allah Almighty created, people or substances, the nuclei of all their atoms, by spinning around their own axes, produce a frequency. Because they are positively and negatively charged electrodes. Their frequencies are programmed to Allah Almighty. Programmed. So the frequency of the Prophet (peace be upon him), no satan, no cursed one, no jinn being able to find those frequencies or enter them: that is what He calls a pure revelation.

Look, a pure revelation. What does it say here? Without any alteration, with a pure revelation, into His Messenger's heart Himself, it is He who sent it down. So if Allah Almighty's verses will not contradict one another, and since in the verse He says, that Allah who, as muhkam, the Book without any alteration sent down, it is He, then neither did Gabriel teach this, nor did Gabriel reveal it. Gentlemen, pay attention here. With all the wrongly explained, wrongly pronounced words, into people's minds, in this way, Gabriel (peace be upon him) has been inserted. Gabriel (peace be upon him) brought the revelation.

The revelation came down at the Sidrat al-Muntaha, to the place called Qadr; the Holy Quran came down all at once. He brought the revelation to the Prophet (peace be upon him). How did he bring it? He would recite it to him. Well, if Allah Almighty said, it is He who sent it down without any alteration, if He sent it down into his heart, then here, by Gabriel (peace be upon him) reciting to the Prophet, his heart would be reassured. That is, he would be more certain. He would be certain. Both outwardly and inwardly. Yes.

Some of its verses are clear and definite, as the foundations of the Quran. What are they? These are the rulings of the Sharia. Sharia rulings.

These are clear and plain. Yes. And some of its verses are mutashabih. What is mutashabih? These are called muqatta verses. Alif, Lam, Mim, Ta-Ha, Ya-Sin: these are what they call muqatta verses. No one has the authority to give these a meaning. Whoever gives these a meaning, these are people who have fallen for the passion of leadership, who act on their own. And you can also regard them as deviant. Hodja, why do you say that? Where do hodjas say such a thing? I'm saying it according to the verse after it, which I will explain now. I'm saying it according to the verse that comes after it. If I don't show a verse, I always say this, don't believe a word of mine. I don't say something and move on like other people.

I don't say 'this is that' and move on. If you believe in Allah, if in Allah and His Messenger you have faith, you are obliged to believe in the verses. Ha, if I make up a verse according to my own mind, then you are obliged to warn me. What did we say? The path of reason is one. The path of reason is the one, the true one. Yes. And some of its verses are mutashabih. Those with doubts in their hearts, look how beautifully it says it now, to stir up fitna, giving meanings by their own minds, follow the interpretation of the mutashabih verses, it says. Yet only Allah knows the interpretation of the mutashabih.

There you are. If only Allah knows the interpretation of the mutashabih, which deviant gives it a meaning? Which person who does not know himself gives these verses meaning?

These are people who do not know themselves, who have fallen for the passion of leadership, who, flattered by those around them, imagine themselves to be in some high place. These keep sprouting and sprouting anyway, sprouting and sprouting. They sleepwalk, unaware of themselves.

Those who in this way set out to give meaning to Quran verses and follow interpretations.

Here the verse has been wrongly explained too. We are correcting this verse. What does it say here now? In the seventh verse too.

As for those who have attained a high rank in knowledge, we believed in it, all of it from our Lord, they say. Only those of sound intellect reflect on and understand this subtlety, it says. The verse is not like that, the verse is not like that; look what it says now. As for those kneaded with Our knowledge; who are they? What He calls verrâsühü; look, here, verrâsühü's meaning, do you know it? Ve'r-râsihûne fî el-ilmi. So, as for those kneaded with Our knowledge, yekûlûne âmennâ bihî. What do they say? We believed in it, and all verses, clear and veiled, are from our Lord, they say. After that, what does it say? Küllün min indi rabbinâ. All of it that came, that came from our Lord, we believed in all of it.

Ve mâ yezzekkeru illâ ululü elbâb ve mâ yezzekkeru illâ ululü elbâb. What is this? What does it say here? What does it say here? Only those of sound intellect reflect on and understand this subtlety. Where are 'those of sound intellect' here? Elbâb: bâb, door. Door. Bâb, door. Elbâb, its people. Its people; not 'possessors of intellect' here, its people. Who are these people? Now it comes. As for those kneaded with Our knowledge, we believed in it, all clear and veiled verses are from our Lord, they say. Only those who use their intellect and enter through the door of that knowledge know these.

Those who enter through the door of that knowledge know.

How beautifully it says it. Well, will you be able to say it in its full meaning? I say it in its full meaning. Because I entered through the door of that knowledge. My Lord permitted; the meanings of the verses He permitted. As much as He willed, as much as I can understand, as much as I can bear. He Himself raised me with this knowledge. He raised me with the knowledge of the Quran. But He showed me their meanings. But He showed me what they refer to, and where. For this reason I am a person authorized to explain the knowledge of the Quran. According to this verse. Can anyone else say this? That I too am authorized.

Allah never lacks His servants. He is authorized. But we understand him.

People cannot understand. We understand. We understand one another. When Hazrat John was in prison, they say: O John, someone who speaks like you has come. Alhamdulillah, my namesake has come, he says. My namesake has come. Meaning Hazrat Jesus. Meaning Hazrat Jesus. Yes. So we understand the one who speaks the language of birds. these, the language of birds, giving life to people, shedding light before them; why the language of birds? having read up to a certain point, superstitions planted in their brains, half right, half crooked, unsure of themselves, to such people it is the language of birds; to those who use their minds it is not the language of birds.

Our tafsir we are reading; let's see what we wrote here too.

It is He who sent down the Quran to you; some of its verses, of the Quran, are muhkam; these are the foundation of the Book. Allah Almighty, referring to the Holy Quran, that the Quran was sent down by Allah and that some verses of the Holy Quran form the foundation of the Book, to us He makes known. It forms the foundation of the Book. That is, it forms the Sharia rulings. These are the verses other than the muqatta verses. What are they? (?) other than Alif, Lam, Mim. For example, Allah Almighty says. For example, O you who believe, He says. We understand this. In what has he believed? In Allah, His Messenger, His books, His Hereafter, His angels, in resurrection after death he has believed. But what does Alif, Lam, Mim mean?

It is not clear. Yes. that it forms the foundation of the Book, He makes known to us. These are the verses other than the muqatta verses. These are called verses mutashabih in wording.

No meaning is understood from these. Verses mutashabih in wording. Ta-Ha, Ya-Sin, Alif, Lam, Mim, yes.

The Alif, Lam, Mim or Ya-Sin at the beginning of the surahs, made up of letters, are verses. The verses other than these are the foundations of the Quran.

By the foundation of the Quran is meant Allah Almighty's, over people, commands and prohibitions, the ways of life He showed people; verses that make known and prove His divine essence. Moreover, that the creation of the universe is through knowledge, that the root of all knowledge in the universe is in the Quran, it has written and laid out. Of these, as far as Allah wills, whatever of His knowledge has been allotted to people, by finding this knowledge people, Allah's exaltedness and, with the proof of His essence, that there is no god besides Him, no other, declare to us, we have said. The other verses, the other verses are mutashabih.

Mutashabih.

Those with crookedness in their hearts, to stir up fitna and to interpret it, to interpret it, the mutashabih verses in it they pursue. Yet only Allah knows its interpretation. Many people, to appear as if they had some knowledge, to be steeped in the passion for leadership or to gain worldly things; the passion for leadership and to gain worldly things; the meaning of which only belongs to Allah, by pursuing the mutashabih verses,

drawing meanings from them, saying: look, I can give these meaning, taking pride and leading people onto wrong paths, they fall into kufr. Into kufr. If Allah Almighty says only Allah knows the meaning of the mutashabih verses, then only Allah knows its meaning; the servants cannot know.

Its meaning.

What is one alif?

What meaning does it have? Alif. Hazrat Ali (may Allah be pleased with him) says: I can write camel-loads of writing about one alif. But still, what our Lord actually meant, the secret within those spoken words is not known.

Allah Almighty, to people, when He addresses them with these (?), as we said in earlier lessons too, from certain compounds' chemical compounds, that is, with compounds of substances, certain substances are obtained. So these too are secrets belonging to our Lord. Only Allah knows these. We had said that Allah Almighty's word is upon letters. So letters like these are each a formula. Perhaps in these too Allah Almighty's secrets of creation exist. For example, when two hydrogen and one oxygen combine, they form water. The mutashabih verses are like this too. The meaning of these mutashabih verses is with Allah.

So whoever gives these a meaning or attempts to, whereas, according to the verse 'its interpretation only Allah knows', since they oppose this verse of Allah Almighty and deny it, they go into kufr.

Mutashabih verses are divided into two.

These are: verses mutashabih in wording, verses mutashabih in meaning. Actually, apart from the verses mutashabih in wording, verses mutashabih in meaning do not exist. People made this distinction. They wrote it here. What do we say? Verses are divided into two. That is, outwardly this is what people say. Verses mutashabih in wording, verses mutashabih in meaning. What does this mean? Lafz, word; without a word there would be no meaning anyway. A story. They said it. We took it here. And here we answer them. Actually, apart from the verses mutashabih in wording, there are no verses mutashabih in meaning.

Afterwards, these are what a love without knowledge felt toward Allah Almighty produced: meanings. Of a love without knowledge. For example, Yedullâhi fevka eydîhim. What is this? Allah's hand is above the other hands.

Now, if we think fairly and with sound intellect, gentlemen, ladies, listen. Always use your intellect. And not the feelings of the nafs. If (?) is listening to me too and knows this wrongly, please let them listen. Listen, that is. This is a knowledge, this knowledge. This is a knowledge. This is the knowledge of the Quran.

Now, if we think fairly and with sound intellect, whatever Allah Almighty says in His verse, that is what it is. Remember, Allah's word was upon letters; you cannot interpret it. When it is interpreted, the breach grows. From here the Sufis, and if it is interpreted further from there, the Qadariyya, and if it goes further from there and is interpreted, the Mu'tazila emerge, the Mu'tazila emerge, who, God forbid, go as far as denying Allah. So, without any interpretation, if Allah says My hand is above the other hands, so it is. If it were not so, according to Allah Almighty's verse, He would not have said: I am as My servants imagine Me.

As they imagine. So, my Lord, You said My hand is above the other hands. I imagined it like this. It is so. This is one. This is one. Because He gave us of His spirit, people, as parts of Allah Almighty, are the caliphs of the earth. And the likenesses of their Lord. But created by their Lord, created by their Lord, they are creatures. Creatures. In this case, although we are, created by our Lord, creatures, because all that is created is a creature, the whole of what is created is a creature. Because it is created. We were created too. But among the created, we are the most honored of creatures.

That is, the most honorable. Why? Because our Lord gave us of His spirit. In this case, of all the created we are both the most excellent and the eternal. The eternal. Although we are mortal in the world, since there is no death upon our spirit, we are eternal in paradise and hell. So that we are parts of our Lord is proven from here.

there are many more proofs, but this much is enough; there are many proofs; we keep proving it; if you listen to us, we constantly prove it anyway. Yes. So, without any interpretation, directly: our Lord's hand is above the other hands; that is, whoever holds fast to his teacher (?), while saying from his teacher's hand, the other from his teacher's hand, to the Prophet (peace be upon him) he has given allegiance. And from there he has given allegiance to Allah. Allegiance is like that. And the reckoning renews the allegiance. Allegiance is renewed. This too: there is a hand above the hand, it says, up to the Throne on high.

He took the hand from our Lord Himself, the Prophet. So if Allah's hand is above the other hands, you cannot deny this. You cannot interpret it any other way either. Here is a word Imam Ghazali spoke about Imam Malik; we come to it. Imam Malik says, he says:

In a conversation, when it was said the Black Stone is Allah's right hand, that is, His hand, he said, he says, Allah has no hand. It was said in a figurative sense, he says.

It is written like this in Ihya Ulum al-Din. Hazrat Imam Ghazali says, he says, thinking well of Imam Malik, out of good opinion I say, he says, he too knows that Allah has a hand, but so that no breach is opened, that is, so that it is not interpreted and people do not stray onto other paths, he spoke like this, he says. Hazrat Imam Ghazali says it openly too.

You know, people ask for sources from certain places. Come on, the root of the source is here, it came from the source; are you looking for a source elsewhere? If you want to prove the source, go and, of the men you know best, read their books, look with their sources: does it match or not? Yes. Now, so, without any interpretation, if Allah says My hand is above My other hands, so it is. If it were not so, according to Allah Almighty's verse, He would not have said: I am as My servants imagine Me. So He has a hand. In the real sense too. In the real sense. In the real sense. How? That is, if you can think Allah is in another sense too, I say this: He stood upright in His real form once more.

Where? At the Sidrat al-Muntaha. Then, it says, when the Sidra was covered by what covered it. What is this real form? At the address Elestü bi-Rabbiküm: I am your Lord, in a definite word. Elestü, He says, Elestü bi-Rabbiküm. I am your Lord. Not 'Am I not?' either. We will remove these, inshallah. Not 'Am I not?' either. When (?) says it, those spirits, their creation millimeter by millimeter, that person will witness. Then he will deny Allah, right? Say, what are you denying? Let Him say: Am I not your Lord? Yet those people did not witness their creation. They see that they suddenly exist. So He addresses him face to face: I am your Lord.

Although the Prophet too said, yes, this is our Lord, those who see their Lord like themselves, those non-Muslims, out of pride and arrogance deny Allah. In this case they will not see their Lord, it says. Because the Lord of their imagination does not exist; there is no such Lord for them to see. Is there a god other than Allah?

Yes. Now, if Allah says My hand is above the other hands and Allah has no hand, God forbid, God forbid, would Allah not be accused of lying?

Here's a verse for you. Who is more faithful to his word than Allah? Eh, You said I have a hand; where is Your hand, then?

Gentlemen, if we truly grasp the verses very well, we fear Allah much better. We fear much better. And we love Allah much better. What does it say? Only those who know Me fear Me. Only those who know Me love Me, it says. Who are these who know? Who are those who, through tajalli, their Lord Himself see? According to His verse, the angels and the scholars bear witness to My existence, these are the people. So this person too, the verses to you explains. Listen well; to superstitions do not be carried away, to superstitions. A head of state, suppose it, a sultan, a sultan. When you come before him, you tremble all over.

Because with one word from his mouth you will either be executed or regain your freedom.

So our Lord is a sultan, a sultan.

He is our sultan, our owner. He too is like us. Tomorrow at the Great Tribunal, with the word that comes from between His two lips, we will find life, or we will be hung down into eternal punishment. If you know it like this, you will know your Lord much better. If, like 'He does not exist, cannot be seen, is free of form, (?), will we see Him', you live in a world of imagination, then like this, around you wander carelessly.

Yes.

These parts contain very deep meanings. We have said we are explaining them. They are knowledge that every person cannot normally grasp. Only, if a person thinks with sound intellect and reflection, Allah does not fit into minds, and saying whatever He says, so it is, and moving on, not interpreting these, is necessary. Since we write this for the general public, we close this part like this. We do not open it to anyone the way we opened it for you. Why don't we open it? Maybe 10 years, 20 years later, after I die, a person cannot find me and ask: you said such a thing. But you can find me. I am in front of you. What you don't understand you ask me right away.

I explain it to you. I will tell you. I will tell it into your heads (?). You will learn this knowledge. You will get the superstitions out of your minds. As long as you listen to me, subconsciously these verses will settle into you. Even if the scholar of scholars, the ulama of the ulama speaks before you, where he speaks wrongly you will grasp it immediately. You will understand it immediately. That is why I have been telling you from the start. Keep listening to me. Keep listening. Yes.

Beyond this, those honored with this knowledge and the verse of rasikhun, that is, those kneaded with Allah's knowledge, understand, we say. Here again there are many words to be explained. Many. It goes back again to that address Elestü bi-Rabbiküm. It goes back to the creation there. It goes back to the covenants after that. After that, our Lord's showing some of creation, as proof of His existence, so as to hold people as witnesses.

Is there a verse? Of course: We, these worlds, the heavens and the earth and what is between the two, while creating, did not take Satan and his companion as witnesses for Ourselves, He says. How beautifully He says it. Yes. Beyond this, entering the secret of the secret, speaking of that place is forbidden. Yes. That's all. This is enough here. We continue. With the verse. As for those kneaded with Allah's knowledge: we believed in it, all of it, clear or veiled, from our Lord it is, they say. Those who know Allah with certainty; we pass over it veiled because it is, well, for the general public; those who rise to nafs al-mutmainna, attain the attribute of believer and attain Allah's knowledge, who go further in than mutmainna, who enter nafs al-radiya, who reach the state of ilm al-yaqin: these, clear and veiled, all verses are Allah's, they say. Because they were raised by their Lord, the meanings corresponding to the verses were shown to them, the worlds were shown, and that their Lord is the Lord, that He is the Owner of themselves and of the worlds, they have grasped. Only those who enter through the door of this knowledge understand this.

Yes. They do not interpret Allah's verses. Have you seen me interpret any verse so far? This, this, this means that; this means that. We explain the verses to you plainly, what our Lord means, the wisdoms in them, the wisdoms. We shed light before you on the meanings in them. We illuminate your path with our Lord's verses. Fiqh, aqida, kalam, the sciences of hal, and the knowledge of the Quran we try to explain to you. And we try to make you love our Lord, Allah and His Messenger. We try to strengthen people. We try to strengthen Islam and to make them brothers to one another. Yes. Allah Almighty wants this too.

So we try to explain to you the wisdoms in the verses. Listen. Just listen.

Those who attain Allah's knowledge, who reach the state of ilm al-yaqin, these say: clear and veiled, all verses are from Allah. Only those who enter through the door of this knowledge understand this. They do not interpret Allah's verses. Grasping Allah's verses as far as their own share; what does this mean, as far as their own share? Up to whatever meaning our Lord, on these verses, has given him His knowledge, that is their share; up to whatever meaning He has shown him those worlds with the openness of kashf, grasping them, he understands the subtleties in them. They never go outside what Allah has said.

These people. Yes.