Al-Baqarah 6: Verily, for those infidels, it is the same whether you warn them of punishment or not (while they continue their infidelity); they will not believe.

To the sixth verse. Innellezîne keferû sevâün aleyhim e enzertehüm em lem tünzirhüm lâ yü'minûn. Indeed, whether you warn the disbelievers or not, they do not care. Because they do not come to faith. The disbelievers. Whom is it talking about here? Let us put a full stop here. Out of the poverty of our Turkish. To Allah Almighty, in the first barzakh, in the realm of lahut, those who gave their covenant as deniers, it speaks of these disbelievers. Not someone who lived in a land of disbelief, among disbelievers, in the same mindset, and then, because the spirit of Islam was in him, turned to Islam.

You cannot call such a person a disbeliever. Allah Almighty raising them among those disbelievers, placing into the loins of that disbeliever a Muslim spirit, and that Muslim spirit, when its time came, turning to Islam, does that mean he was branded with the stamp of disbelief?

Why did He put such a one there? So that he would not say: My Allah, You brought me into being in this land. Had You brought me into being in a land of Islam, look how I would have worshipped You. So that he cannot say that, He says: look, I brought a Muslim spirit, a spirit that gave Me a good covenant in the first barzakh. Look, I placed it in the loins of a polytheist, an idolater, a disbeliever, an enemy of religion. When its time came, what did it do? It used its mind, found the truth and returned to its origin. You went on in your rebellion. Yes.

Now, in this verse, saying whether you warn the disbelievers or not, they do not care, means: they are those who know the truth and turn their backs on the truth. Those who know the truth and turn their backs on the truth. Here we have set out the verses sentence by sentence, with their meanings. Who are they? Those who know the truth and turn their backs on the truth. We need to understand this part well too.

What did we say? Indeed, whether you warn the disbelievers or not, they do not care. Because they do not come to faith.

Here the words "whether you warn the disbelievers or not, they do not care" mean those who know the truth and turn their backs on the truth. Who are these who know the truth and turn their backs on the truth? At the address Elestü bi-rabbiküm? Those who said Kâlû, yes. Yes. That is, a Lord created me. There is one Allah. He knows this. That is what we mean when we say Allah Almighty gave a mind that knows His Being. His giving a mind that knows His Being does not mean our Lord introducing Himself as Lord to the one before Him. Because He gave man partial will, every human knows: I was created by a Lord.

That is, I was created. Who created me? There, before him, is Allah. I created you. But when man sees his Lord in the guise of a human like himself, he cannot believe it. What does he do? He waits for the Lord of his imagination. In that case he turns his back on Allah. So knowing his own creation and still denying the truth, we call this those who know the truth and turn their backs on the truth. This is how we symbolize this part.

So Allah Almighty says: since you knew Me here, that is, knew Me in this way, and saw Me as like yourself and could not believe in Me as Lord, I will send you to the unseen realm; with the mind I gave you, you say a Lord created me, don't you? Well, that Lord of yours will address you. Then he will obey Him. You see, we say that from our father Adam until now many have declared themselves Lord, that is, God; liars. These are the ones who associate partners with Allah. Who? Like the Pharaohs. Who? Like the Nimrods. Sir, these associated partners with Allah. And there were those who worshipped them too.

He brought the spirit of the Lord of his imagination. He set up the idol he made with his own hands and says: we do not worship this. We worship it because the spirit of our Lord is in it, he says. Look at the madman, the madman. Look at your minds. One sin he commits, the next sin even greater than that. He brought an imaginary spirit, put it into what his hands made, and worshipped that imaginary spirit. In truth he worshipped neither that idol nor that imaginary spirit. He deified his own nafs and worshipped his own nafs.

Had there not been grandeur, power, ego and desire in his nafs, had there not been that claim to fame and glory, that claim of pride and arrogance, they would bow and obey Allah. So every human, even the one who denies Allah, who says there is no Allah, knows that he was created by a Lord. This is what we called those who know the truth and turn their backs on the truth. As we explained a little in the earlier verses, every human's mind saying to Allah Almighty: yes, we bear witness, You are our Lord, saying our Lord, and the mind created in every spirit as knowing Allah being given as proof, created as knowing Allah, that is, a Lord created me; this is knowing, this is knowing Allah, a Lord created me; otherwise, if He had created it as knowing the one before it, and Allah Almighty had programmed it that way, it could not step outside that program.

Then partial will, man's own will, would have been removed from him. Yes, every spirit being given, as proof, the mind created as knowing Allah; what is this mind? The mind in spirits that we call akl-ı maad. Although these minds made His Being known to the spirits holding partial will, by announcing that the Divine Being is the Creator, the spirits there denied Allah Almighty; here we have taken Surah Al-Waqi'ah, verses 7, 8, 9, 10, 11. Sir, before moving on to these verses, what did we say here? By announcing that the Divine Being is the Creator, Allah Almighty says: I am the Creator. But He does not program the person that way.

He addresses him. He has left his mind free to partial will. I created you. Because He wanted us, with our own being, without any pressure or coercion, without being subjected to any fear or violence, to know our Lord with our own being. He wanted us to program ourselves. Because Allah Almighty gave us from His spirit, and in this spirit there is desire, wish, ego, pride, fame, glory, arrogance, (?), everything. It is there. So since it is a small part of His particle, since it is a small part of His particle, all the traits of our Lord are in these humans. What did we call this? We said before: if you take a drop from the ocean, it carries the qualities of that ocean.

So since a particle of the spirit, sir, is in man, these traits are in man. So man, within this existence of our Lord, without letting himself be programmed in any way, by his own desire and wish, has the aim of his own wish written for himself as his destiny.

This is a great matter.

Here, His making His Being known, His saying: I am your Lord. (?), the spirits there denying Allah Almighty, that is, waiting for the Lord of their own imagination and, out of pride and arrogance, turning their backs on Allah Almighty, whom they saw as like themselves. So what does Allah Almighty say? My beloved, He says, do not mind their calling you a liar, do not care; they betrayed Me too in their time, He says. Yes. And they are lying disbelievers, He says. Liars. And I used to say: is there no truthful person among them at all? Is there no one who speaks the truth? Are all of them really liars?

It turns out all of them were liars. Why, where? Liars at the root. At the root, by their denying Allah. Yes. Now what does Allah Almighty say?

All the pairs, descending from one another, are three classes. Fe ashâbü'l-meymeneti mâ ashâbü'l-meymeneh. O you of the right, He says. Ve ashâbü'l-meş'emeti mâ ashâbü'l-meş'emeh. O you of the left. Ve's-sâbikûne's-sâbikûn. Ülâike'l-mukarrebûn, fî cennâti'n-naîm. Sir. We continue. To the verse.

The generations descending from one another are three classes. Those of the right, and those of the right, how happy they are, He says. Those of the left, and those of the left, in what a woeful state they are. Those who advance in good and get ahead, the group of the foremost. They are in the Garden of Bliss. Ve's-sâbikûne's-sâbikûn, ülâike'l-mukarrebûn, fî cennâti'n-naîm. What does it say? Those who advance in good and get ahead, the group of the foremost. They are in the Garden of Bliss. So among those of the right too there are those who advance: those who master their nafs, those who accept Islam and are honored by it, and among these, those who turn further toward piety, know the hereafter with certainty and personally prepare for the hereafter and want to raise their rank there, the group of the foremost.

In the verse, Allah Almighty's "yes, we bear witness", His creating the minds, His Being, as the first, His Being; but when we say He created them as knowing His Being, it does not mean His own Being introducing itself to him, to people. I am your Lord: He announces His Being, as one making Himself known. Will is in people; either he believes or he does not. Had He programmed them as knowing His Being, these people would already have had their partial will removed; they could not deny Allah. Knowing this part this way, the saying "yes, we bear witness": the minds being created as knowing His Being; yes, that is, a Lord created me.

Yes, we bear witness. He says yes, a Lord created me. A Lord created me. If, instead of yes, he had said no, Allah Almighty would not have been able to make that person recognize that a Lord created him. What would a person have said? How should I know, I cannot recognize whether I was created or not. But that mind knows that it was created. It knows it came into being from nothing. Suddenly a being appears. In this case there is no such thing either. Suddenly it has an existence. Of course it was created. It was created. Who created it? Right before him, He says: I am your Lord. I say: You are like me too.

How do I know it is You? I too can come out there and say I am your Lord. But since I was created, someone created me. (?) What does he do? Those who deny wait for the Lord of their imagination. Those who do not deny bear witness there. So because Allah Almighty is free of any deficient attribute, He sends us to the visible realm (mülk). To the visible realm. Just so that you would not say: You created me like Yourself, I could not know You as my Lord. And you had believed in the unseen, that is, you believe in the unseen. You were waiting for the Lord of your imagination, weren't you? Now that Lord of your imagination, your true Lord, addresses you. He uses his mind.

But although you know that Allah exists, what pleases your nafs, fabricated, written by their hands, the rabbis changing the books, sir, that Gospel being changed by the priests, so that you take up the parts that please your own nafs; sir, if you want to believe in that, even though you do not want to believe, if you want to believe in it, you have actually believed in your nafs, you have deified it, and you cannot blame Allah Almighty.

Our Lord's "I am", to the address "I am your Lord", the mind saying yes, and the spirits either following the mind or not following it, came about, it says. Following the mind or not following it comes about.

At the address Elestü bi-rabbiküm, according to the verses above, the spirits' being in three groups came about. That is, at that address, at the address "I am your Lord". Allah Almighty already, according to the states of those spirits, for what does He say? There is not a single living being until the Day of Judgment of which I do not know whether it will resist. He already separated three groups there according to their states. So that no strife arises among them, no confusion: those of the right, those of the left, (?).

The denying spirits saying to Allah Almighty "You are not my Lord" has no validity in the sight of Allah. Why does it have no validity? We open that up. Sir,

because out of his arrogance and stubbornness, although he knew Allah is the Creator, he lied.

Yes. Although he knew he was created by a Lord, Allah Almighty then did not want people to believe in Him right away either. Even though the Prophet (peace be upon him) was with them, even though the Prophet told people: yes, this is our Lord, (?), and even though a certain time passed, since the Lord of their own imagination still did not appear, who else could have created you? No one other than Him turns up. Surely our Lord, besides whom there is no god, created. And the fact that no other god turns up pleases them. They will wait for the imaginary Lord, (?) their own desires and wishes as religion and follow them.

That is their character. Sir, in that case what did we say? Because out of his arrogance and stubbornness, although he knew Allah is the Creator, he lied. Yes, he denied Allah Almighty. In one verse our Lord addresses them as lying disbelievers. So because Allah Almighty does not take into account the spirits' lying by denying Allah, with the testimony of the mind in the spirits to Allah Almighty, it says they said yes. Yes. That is, I was created by a Lord. A Lord created me. Your denying the One who created you, your denying, is your own rebellion. You know that a Lord created me. So you said yes, He says.

If we had not been able to grasp the thought "a Lord created me", "I was created" (?), or if I had not had a mind to grasp that thought, then Allah Almighty would not have used the word "yes" about that person. So whether denying or not, with idols or (?), however many spirits we have, that is, however many spirits were created, all know: I was created. So: yes, I was created. Such verses will be explained to you in detail and carefully when their turn comes, we said. We are explaining them anyway. We are trying to explain to you in more detail the meaning of "yes".

At the end of our lesson we will answer Köksal's question.

So those who deny Allah Almighty outright, those who know the truth and turn their backs on the truth; we opened this up, what did we say? Knowing the truth, that is, a Lord created you. But those who turn their backs, who turn their backs on that Creator.

That is, those who, out of stubbornness, drown the light of faith in the darkness of shirk. Out of their stubbornness. Those who drown the light of faith in the darkness of shirk. Whether you warn such people with His punishment or not, it is the same for them. Such people do not care.

If he cared, he would have cared in the (?) of the hereafter. There he would have obeyed Allah. Mind you, out of pride, arrogance and grandeur these have put (?) around their necks. (?). They cannot bend their necks.

They put rings around dogs' necks and drive nails into them, so that when it fights a wolf, the wolf does not go for its neck and strangle it.

So those who have put (?) around their necks likewise cannot bend their necks down. This is in Surah Ya-Sin. We will explain it when we get there. Yes.

Since, according to the covenant they gave in the eternal barzakh, their destinies were written in the direction of their own desires and wishes, no one can turn them from these states; they do not come to faith. Because if We do not will, you cannot will. According to that verse, since everyone's own desire, wish and aim is their destiny, and since Allah Almighty will not break these destinies again, and since He will not remove people's will from them and use His own will over people, no human can ever step outside the covenant he gave. But mind you, those who interpreted the verses interpreted them so absurdly that...

Supposedly: Allah Almighty will put whom He wills into Paradise. He will put whom He wills into Hell. Supposedly they gave their word and then went back on it. Sir, these, these are not possible. Not possible. One, you must know this. You must know this very well. If Allah Almighty says ve men ya'mel miskâle zerretin hayran yerah, I will write the misgâle zerre of good you did, listen to these points very carefully. Ve men ya'mel miskâle zerretin şerran yerah; if He says, we say, I will also write your miskal zerre of evil, if He says what you have earned is the return of your own two hands, then does Allah Almighty have any will over man? I am asking you now.

If Allah Almighty had a will over man's will, if He had a ruling over it, Allah Almighty would not hold man guilty. What he did could not be the return of his own two hands. And I would say: You were directing me. If You were directing me, You should not have done it. Allah Almighty is free of such deficient attributes. You do every deed within your own sovereignty. Within your own ruling. You do it within your own wish, desire and aim. Allah does not interfere in this. He has left you free. This is the will. He has left you free in your will. No one can blame Allah, yet look, he says if Allah had willed He would not have created me like this.

He says if Allah had willed He would not have done it like this. Many people say these things. Because they do not know these verses. Because they do not know what value Allah Almighty gave to man. Because they do not know how honorable He created man. What did we say? He gave a particle of His spirit. All the traits, the traits of our Lord, are in man. So this man will know his own helplessness, will know he was created honorable, and with this trait will know his Lord as great and obey Him. Obey, he will obey Him. You can ask again.

So those who knowingly deny Allah Almighty, who know the truth and turn their backs on the truth, that is, who out of stubbornness drown the light of faith in the darkness of shirk; whether you warn such people with His punishment or not, it is the same for them. Such people do not care. Since, according to the covenant they gave in the eternal barzakh, their destinies were written in the direction of their own desires and wishes, no one can turn them from these states. They do not come to faith. Yes. They do not come to faith. It is not possible. Because they have now had their own destinies, their own aims, their own desires and wishes written for themselves as destiny.

What did we say? Know this well, by Allah, by Allah, Allah has no ruling over people. No ruling at all.

He has no ruling over me. All the ruling is mine. The ruling. If He had a ruling over me, if our Lord had a ruling over me, I would be (?) from the matter of reward and sin. Ah, where is His ruling over me? Look, you need to know this well. His ruling over me is in creating me. In creating me. I will create a being that will know Me by its own desire and wish. So He willed it and created me. He has a ruling in my creation. After that, in my desire, my wish, my thought, my movements, my actual deeds, He has no ruling at all. Because I am free, and I will be called to account for what I do. By my own desire and wish, by the ruling I have given.

So Allah Almighty says: O man, I created you with an incomplete mind. I created you as knowing My Being too, sir, and left you free in your own desires and affairs. But making My Being known is up to Me, He says. Making My Being known is up to Me. Here is the verse.

We do not hold anyone responsible for something We have not made heard. How beautiful. He does not say: We have such and such sovereignty over you. If you do not do it, I will do such and such.

Allah has no sovereignty over me. My own sovereignty, my own ruling is over me. My own ruling. What did we say? In our first creation, when we knew nothing, His ruling is there. He says: I will create man. Man. That ruling is there. He has a ruling in my creation. He created, He willed, He created. Having willed and created, all the qualities in His spirit are in me. So if I carry these qualities and have had my own wish, my own aim, my own desire written for myself as destiny, if I have had myself programmed by my Lord myself, He has no ruling over me. What does He say? Did you think you would die without proving what kind of person you are? Well, if He had a ruling, He would not say this.

He would not say this verse.

Learn from here how wrongly people have interpreted the verses. Learn from here too how much they have attributed to Allah.

May Allah let people come across this knowledge in the world.

The knowledge in the Quran, that is, in our religion, the knowledge of sifting out falsehood. We said we will sift out falsehood, and we will.

We will sift it out by striking it against this knowledge.

Otherwise, so-and-so said this here, this is knowledge, so-and-so said that there, this is knowledge, and you see the two (?) each other; what kind of knowledge is this? What kind of knowledge is this? Knowledge, knowledge is knowing. Knowledge is knowing oneself. If you do not know yourself, what kind of knowledge is this, he says.

Yes.

We continue.

With our subject.

Why do they not come to faith, we ask. Why do they not come to faith? Allah Almighty: if We do not will, you cannot will. Yes. If We do not will, you cannot will. According to the verse He decreed, our Lord, who tied people's destinies to their own aims: There is a Book with Us, to which afterwards neither any addition nor any reduction is made. According to that verse, among all created beings, man, who was given partial will in his hand and whose aim, in line with his own desire and wish, was written for him as destiny, cannot make any change in his destiny. And no one can step outside his destiny.

And among the wrong interpretations: supposedly We took a pledge from the Children of Israel, then they did not keep their word. Oh, how absurd this is. How absurd this is. He will take a pledge, and they will not keep their word. Is this possible? Is this possible? Ah, they lived according to the covenant they gave, they lived in line with the word they gave.

Our Lord decrees: this is only in My hand, it says. What? If We do not will, you cannot will. We wrote your destinies. This is only in My hand; this happens by My willing. And a word has come from Me: Paradise and Hell. And We left you free in your own aim, your own desire, your own will. And there is a Book with Us, kept in the Preserved Tablet; to it afterwards neither any addition nor any reduction is made, We said. So We have broken the pens that wrote and sealed it, He says about this. I too will make no change again, He says. Yes. I too have announced with My verses decisively that I will make no change, He decrees, we said. We closed this part like that.

In this case it emerges that Allah Almighty created the worlds within a program, we say. How beautiful. All connected to one another. Indeed, He made a covenant with everyone one by one. As a result of this covenant one by one, He wrote everyone's, um, aim for him as his destiny. He created all the beings He created firmly and programmed them up to a certain time. What His creatures would do, what works they would do, what inventions they would, sir, see, He programmed those for one another too. And it still goes on within this program.

So no one can break this program, we said. Allah Almighty, who knows what those to come until the Day of Judgment will do and, preparing causes accordingly, makes them witnesses to their own (?), says: I am closer to you than your jugular vein. Because the One who programs is He, that is, Allah. The One who creates is again He, Allah. According to people's desires and wishes, their aims, the deeds they will do, the rewards and sins they will earn since they are free in their own will, the One who creates the causes is again He, Allah. The One present in every particle of the universe is again that Allah.

Zahire mezahir, zahire mezahir, that which is manifest, that is, evident to all eyes, manifest: trees, mountains, birds, people, created creatures; these beings that did not come from human hands do not come about by themselves. Nor do they come about out of nowhere. Nothing in this universe, in the seven heavens, is a coincidence. And no particle comes into being by itself. Today science proves this too. Nothing comes into being by itself and nothing vanishes by itself, it says. So it proves this verse. The return of everything, the return, is to your Lord, it says. Science proves this too; so to all the eyes that see, it is outwardly (?) to the eye that does not see (?) to the eye that does not see; so open your eye, not these eyes, the eye of the heart; open it, break your nafs, do not be stubborn.

With stubbornness you can get nowhere.

Satan weighs on your nafs. He makes things hard. Know your enemy as your enemy. Do not follow in Satan's footsteps.

Your nafs is Satan's friend. Your nafs is your enemy too. So do not obey it either.

The world appears attractive to you. (?), approach it too as is needed. Allah Almighty says so. Approach your world as is needed. That is, take what you need, and what is beyond your need, since Allah knows, He says, save it somewhere. When you have saved it, when a calamity, a disaster comes upon you, use it. Or give its zakat, and let your social standard of living rise, strive in the way of Allah, He says. Jihad. But look at people. Once he earns three, he says let me earn five. Once he earns five, he says let me earn eight, let me earn ten. Then let me buy a yacht. Then let me build a palace.

Then let me live a life of pleasure and revelry with these.

If man only knew that he occupies only as much space as he lies in, that he eats only as much as he eats, that he takes nothing to the hereafter but loads the sinful burden of his pride and arrogance on his back, if he only knew, he would not chase after these things. Yes.

The One who is (?), who holds all beings under His rule, holds them under His rule, who makes His existence proven, is He. In every case, (?), all matter remembering our Lord, living and non-living matter remembering our Lord. The heavens and the earth and what is between them have known the remembrance of their Lord, it says. Yes. We continue with our lesson.

He is the One who holds all beings under His rule and makes His existence proven. In this case. (?). Whatever He said, that is it. Whatever He says, whatever Allah says, that is it. There is no longer any (?) of it, and no longer any interpretation of it either. If He says they will not turn back from those states, that is, if He says those disbelievers will not turn back from those states, they will never turn back. What does it say? Allah Almighty to the Prophet (peace be upon him): O My beloved, you cannot make the deaf hear. The deaf. (?). Yes.

Because those whose desires were written for them as destiny can in no way change either themselves or anyone else. If a person could have set out to change his own destiny or someone else's, the master of both worlds, the Prophet Muhammad (peace be upon him), would have changed his uncle Abu Lahab and the Abu Jahls and made them Muslims, we said. Yes.