Al-Baqarah 39: Those who deny and falsify Our verses, are the dwellers of the hell. They will remain there eternally.

Yes, we come to the thirty-ninth noble verse, the thirty-ninth: and those who belied Our verses, called them lies, they have claimed the fire, and they abide in that fire eternally. Let's read our commentary, let's open it up sentence by sentence, sentence by sentence. We said each sentence is what the verses correspond to, that is, these are not writings written haphazardly from one's mind. Who denied Allah Almighty's verses? A question, sir. What does it say? Those who belied Our verses, that is, called them lies. We ask now: who, Allah Almighty's verses, denied them? Those who fall under the noble verse adüvvallahi ve adüvveküm, that is, those He calls your enemies and enemies of Allah. Definitively, with the noble verse we cover all of them, all of them; in the noble verse adüvv Allahi ve adüvveküm we meet all of them.

What are these to us? Your enemies and the enemies of Allah.

Who are our enemies? We said earlier: Satan, the nafs and the world.

Unless the nafs is reformed, a person cannot reach perfection.

And acts of worship are for reforming a person's nafs.

Those who fall under the noble verse adüvvallahi ve adüvveküm, that is, those He calls your enemies and enemies of Allah. As we explained in earlier verses, these will be shown as examples in many verses as well. In many verses these too. According to the noble verse Elestü bi Rabbiküm, with Allah Almighty, while making the covenant, those who rebelled against Allah — Allah Almighty, although they knew Him as Allah, the ones who deny Allah Almighty: unbelievers. This needs opening up.

We said, if we were going to write everything here, we could not finish the book. Truly, it would never end. Although they know Allah Almighty, we say, those who deny. Now a question like this may come to our mind. Once Allah is known, can He ever be denied? Allah. Let's open up this very point. This point. We have opened it, opened it a lot, but there is benefit in reminding again. The verses never belie one another; they always confirm. They said yes. Yes. What is the yes here? This is what it corresponds to. That is, Allah Almighty, to that spirit, to the spirit called akl-ı maad, gave a mind. The mind we call akl-ı maad — this mind: I was created.

I have a Lord. This is the mind that knows the Lord. Knowing the Lord. I have a Lord, I was created. Because I came into being from nothing. There is a sudden coming into being there. Since I was brought into being from nothing, I was created. So although the Lord before you says to you, I created you, the human being to whom He gave of His spirit, whom He created as His part, as His part, whom He adorned with the attributes of His Self, because he saw his Lord in his own form, saw Him in human form, sir, could not believe in Him as Lord. Although he knew he was created, out of pride and arrogance he denied Allah.

He waited for the Lord of his own imagination, we said. Yes. For this reason, Allah Almighty — when we say Allah Almighty gave people a mind that knows His Self: if He had given him this mind we call knowing His Self, is it possible that person would not know Allah? Here, when we say He gave a mind that knows His Self: I was, by an Allah, created. We use this word, knowing His Self, because there is no god other than Allah. That is, that he was created by an Allah. But the person, according to his own mind, his Lord whom he saw like himself, denies there. Yes, I was created. This is the yes here.

I was created, but how do we know You created me? (?), He says. He turns his back. He denies Him. He waits for the Lord of his own imagination. Allah Almighty, who knows what kind of Lord they wait for, says in His noble verse that if We wished, We would lower angels from the sky and make them prostrate, He says. Yes. So when I said although they know Allah Almighty as Allah, I mean: although they know they were created by a god, Allah Almighty — the unbelievers who deny Him.

They denied our Lord. Out of the pride and grandeur in their nafs, those who cannot bow to their Lord, for this reason, Allah Almighty's verses too they denied. Although they deny Allah Almighty as Allah, they also deny His verses. This denial of theirs is written for them as destiny, destiny. These destinies are engraved into that spirit as characters, into the spirit. There is no error in a simile. Take the spirit as a computer. Take the current that gives the computer life. And the characters, take them as the program loaded onto the computer too. Within that program, whatever is in that program, this computer will give you that.

It can't give anything else. So, too, the person had his own covenant written by Allah Almighty himself. He himself had Allah Almighty write his own covenant, his will, as destiny. There the script was written. He comes into the world as an actor and plays the script he had written. By making himself, those around him and Allah witness what kind of person he is, he proves himself.

So that these verses can be better understood, if we go a little deeper in terms of Sufism, and if we ask here a question that sticks in our minds — What is it? Can one turn one's back on Allah Almighty? Well, I asked this just now anyway. I asked just now. What did you say? Those who know Allah as Allah.

Since I was created and the one before me is Allah, can he ever deny Allah? So how did they deny? As I explained just now. Now we are probably explaining it here too. Let's see how we explained it here.

And can He be denied knowingly, although they know Allah? This is where the essence of the matter lies, we say. The essence of the matter is here. If this is grasped, the whole thing will be settled here. In this address Elestü bi Rabbiküm. If this is grasped. That's why we too insistently try to make people grasp this. Insistently. The moment this is grasped, seventy percent of his problem is solved. Seventy percent. The rest is worth seeing. Without seeing, he can't fully solve it. But he finds his way.

If (?) this, the whole thing would be settled here, we said: Allah Almighty, so that His Self would be known, created Muhammad (peace be upon him) from His light. Then He gave him of His spirit. From the spirit of Muhammad (peace be upon him), the spirits of the prophets He created. And in the spirits of the prophets He created the spirits of the peoples. For this reason, the person honoured with Islam is a witness over the other nations. The Prophet Muhammad (peace be upon him), over the other prophets, is a witness. These are what the noble verse corresponds to. What does it say? We made the Muslim a witness over the other nations, and your Prophet, Muhammad (peace be upon him), over the other prophets a witness, He says.

Witness. The Prophet Muhammad (peace be upon him), over the other prophets, is a witness. Having known this a little like this: why did Allah Almighty want His Self to be known through man? Why did He want His Self to be known through man? Allah Almighty was going to create such a being that this being He created, by its own will, would choose its own way, would be made a witness to its Creator and at the same time against its own nafs. He would make that person a witness against his own nafs. This, we said, is the summit of Allah Almighty's art of creation. The summit of the art of creation. We said it in our earlier lessons too, but the time has come to repeat it.

What do we say? Allah Almighty was an unknown treasure. He was going to create such a being that this being would program itself, and without Allah Almighty interfering with its will, this person would make his own decision with his own will. About himself. In this case he will be responsible for the actual deeds he does. This is very important. If you understand this, if you understand this, and this too without ascribing qualities to Allah Almighty — no one can ascribe qualities to Allah Almighty. And this too without ascribing qualities to Allah Almighty, you will see very well how people ascribe qualities to Allah Almighty.

Pay attention to this point. What is that point? He was going to create such a being that Allah Almighty would not use His own will on that person, would not use it on that being; that being He created would program itself, would have its own desire and wish written for itself as destiny, and would itself be responsible for the actual deeds it did itself. But the person who cannot comprehend this knowledge always blames Allah. Allah puts whom He wills into paradise, puts whom He wills into hell. If Allah had willed, let me tell you, He would guide man to the right path. Allah does not guide the community of the corrupt to the right path.

With verses like these they always blame Allah. And since Allah makes that one so and this one so, where is man's partial free will left? Now what are you telling me, man? That's what they say. What is partial free will? Well, if you can't know this, how can you (?) act as a hodja, or how can you give a fatwa, how can you preach, or with what minds the religion of Islam do you set out to explain? What does partial free will say? What is it? We hear that from you too, he says. Well, of course, partial free will. Yes, we heard it, but we don't even know what it is, he says. Some of them, too.

The essence of the matter has been made forgotten, made forgotten, the essence of the matter. That's why people, so as to fit their own minds, the verses have broadened. Instead of walking in the light of the verses, people who set out to walk in the light of their own partial minds resemble the person who, in the darkness of night, tries to find his way. In the darkness of night.

Yes. Having known this a little like this, why did Allah Almighty — He wanted His Self to be known through man. Allah Almighty was going to create such a being that this being He created, with its own will, would choose its own way. To its Creator and at the same time against its own nafs, a witness it would be made. This is man's sublimity. What did Abdulqadir Gilani say? If man knew his place in his Lord's presence, La mülke illa yevmelî — he would say, today the dominion is mine alone, he says. Yes. And what does Allah Almighty say? In His noble verse, Bismillahirrahmanirrahim. I created man in the most beautiful form, He says.

This is the summit of the art of creation. Is there such a person who will make a robot or make a device, and without putting a program in it, it will recognize itself and its maker and address him? This is not possible. Only, without it being in our hands, within an order that was set up — I don't call this an ordinary order — within a great order that does not fit the human mind, only the child that comes from the human factory, from man's own loins, becomes his counterpart. Look at this world, at people — the lowly ones excepted; I don't mean them. Whom do I mean when I say the lowly ones? One must know this well.

Outside the religion of Islam, those who don't know themselves, of whom Allah Almighty says: on earth they are like four-legged animals, even more astray in their way — those people I mean.

Whom was I meaning? In the noble verse Allah Almighty — that is, when I say the lowly ones, whom do I mean? Outside the religion of Islam, those of whom I said they are like four-legged animals roaming the earth, even more astray in their way — except them. Why are they excepted? Because they also lie down and rise up with animals, they love animals more than people, they live like animals, and they are excepted.

Does a person of sound mind take anyone other than a human as his counterpart?

Think about it. Do you talk with any animal? Or can you talk with it? Or can you consider it your equal? Or can you keep company with it? That is, can you tell it your troubles and remedies? Looking after it is something else; looking after an animal is something else. But you talk with a person, you take him as your counterpart, you say he told me this, he told me that, you say he did me good, or you say he did me harm. That is, you hold a person as your counterpart. Allah Almighty, too, holds man as a counterpart to His Self: by giving him of His spirit, He holds him as a counterpart. Of His spirit. So man, as a part of his Lord, can remain in a certain attribute, but as for the Creator, continually changing form — however you see Me, I (?) — our Lord who says this holds us as counterparts to His Self in this way.

Here we have a piece of writing.

Yes.

Now in many cases we explain that man is a part of his Lord, and here there is much to read. In you there is a piece of flesh; that piece of flesh is called the heart; in that heart there is a secret; go in through that secret, know the spirit; know that in that spirit there is a secret, and that secret is light; that light is the divine Self of Allah Almighty. Allah Almighty is free from place, but human hearts are His places of regard and His place; that light goes back to the spirit, from the spirit to the secret, from the secret to the heart, from the heart to the person, yet that person does not know this, cannot comprehend it.

If we were to go further from here,

yes,

there is no need to say that here now. Allah Almighty, we said, from His light gave the light of the Prophet (peace be upon him), and from His spirit, sir, the spirit of the Prophet (peace be upon him).

This spirit — or if you put some water into a glass, it takes the shape of that glass and its colour. It takes the shape and colour of the glass. With the people to whom Allah Almighty gave of His spirit, too, like that glass's shape and colour, within forms, it takes the shape of people's forms. The all-encompassing form, in this case, is Allah Almighty, and than the forms of people, of the people to come until the Day of Judgment, it is more. For this reason Allah Almighty, in whatever form He wishes, can manifest.

So the Most Great and Most Holy Allah, man, whom He did not keep apart from His Self, creating close to His Self and giving him of His spirit — man, by being created as a part of his Lord, being the noblest of creatures, being the vicegerent of the earth, and also His creating the master of both worlds, who made His Self a mirror to His Self, and as ve mâ erselnâke illâ rahmeten li'l-âlemîn, creating him close to His Self — where were we? A little. We're, um, doing this from here. His creating him as ve mâ erselnâke illâ rahmeten li'l-âlemîn, His giving the man He created close to His Self of the attributes of His Self — man's place in Allah Almighty's presence, its (?), it proves to us.

His giving attributes from His Self. As I explained a little earlier, just as the spirit takes the shape and colour of the vessel it is in, since He gave of His part, these people, within their own moulds, are divided into those forms, while the universal spirit, in Allah Almighty, in Himself, changes form (?). That is why, we said, more than the forms of the people to come until the Day of Judgment exists in Allah Almighty. He can manifest whenever He wishes, wherever He wishes, in whatever form He wishes. Yes.

Abdulqadir Gilani says this. One day, spiritually, with my Lord's address to me: O Gilani, if man knew his place in My presence, la mülke illa yevmelî, that is, he would say, today the dominion is mine alone, He says.

In a hadith the Prophet says: adorn yourselves with the character of Allah. So, through His spirit that He gave man, that in man there are attributes of Allah Almighty; since qualities peculiar to Allah Almighty's Self, such as glory, fame, pride, grandeur, being, ego and arrogance, are also found in man, man, with these qualities, while still in the spirit world making the covenant with his Lord, because he was created close to his Lord, and also because he possesses such characters, although his mind is a proof over himself that his Lord created him, the state of the nafs seemed pleasant to man, and since he did not use his mind, he turned his back on his Lord and denied Him.

Now here we passed over it plainly. But there are some meanings inside it. Inside this part. What is that meaning? What are we saying now? That there are attributes of Allah Almighty in man, that these glories peculiar to Allah Almighty's Self are also found in people. Now we say, we said it just now too, the child coming from a person's own back, the child, is his manifesting in human form. With Allah Almighty, since He gave of His spirit, it is His making His Self manifest in human form.

His attributes, the attributes of His Self — we are talking a bit deeply here.

What does Süleyman Çelebi say about the Prophet (peace be upon him)? (?) I took his self as a mirror to My Self. I created him to see My Self in his self, He says. As a mirror. A mirror. Mirat, mirror. I created him to see My Self in his self. Since all the prophets, their peoples and people were indirectly created from the spirit of the Messenger of Allah, it means that Allah Almighty, through people, His Self willed to be seen. He willed it to be known and seen. So the attributes, one attribute, one attribute, are Allah Almighty's attributes. But know this well; listen well with a plain mind, with a plain mind; if you call us believers in wahdat al-wujud, with a plain mind.

Look, if you say he fits Allah into his own head: we are the creatures Allah Almighty created. Every created thing is a creature. The one who creates (?) in proportion to His will is only Allah.

If we were created from His spirit — again I emphasize this point — (?) or those who think they have some knowledge, sir, and ignorantly, bigotedly try to fit the religion of Islam into their minds — such people, since their minds can't grasp it, if they set out to deny such an ocean of knowledge, they do themselves harm.

People exist with their Lord. They exist with their Lord. People — although the whole universe finds life through Him — people are eternal with their Lord.

Under every word I say, for many ignorant ones, lie shirks. Shirks, but for the scholar lie subtleties. I will open it a bit for those who take it in that sense of shirk. People exist with their Lord. When I say they are eternal: people, as creatures, their being created — the created is a creature. Every created thing is a creature. But the noblest of creatures, the most honoured. Why? Because He gave of His spirit. Their coming into the world, to prove what kind of people they are in this world, — with death upon the body, the spirit returning again to Allah Almighty — is not the death of that spirit.

Isn't it so? Ladies, listen well. People's death on earth is death in body, not death in spirit. That's why, Allah Almighty — if they were mortal in spirit, these people are eternal, everlasting in paradise and hell, they would not say.

Pay close attention to my words.

They can lead a person to kufr, and they can also lead a person to the subtlety of knowledge. But not that side of kufr — when you cannot understand, ask me; I will explain to you the subtlety of knowledge there. Yes.

So how much opening up do the writings written here need?

All are what the verses correspond to. You cannot find a single human word here. This is Allah's (?) word. What our Lord's verses correspond to.

In a hadith the Prophet says: adorn yourselves with the character of Allah. According to this hadith, we opened this part up a bit. We opened this part up. If I am to adorn myself with the character of Allah Almighty, then with His part I am His likeness, that is. I am His likeness, so that I will adorn myself with Him. Now let's give an example. Outside the human form, that is, outside created humans, to all these creatures, can you say adorn yourself with man's character, or adorn yourself with Allah's character? But to the person coming from your own loins you say yes, adorn yourself with Allah's character; look, you took the person as a counterpart. So, since Allah Almighty also gave us of His part — when the Prophet (peace be upon him) says: O people, that there is no god but Allah, sir, and that I am Muhammad (peace be upon him), who came as a mercy to the worlds, that I am His messenger and prophet; in the Holy Quran are Allah's verses. And when he says, with these verses you too adorn yourselves with Allah's character, what do we understand from this?

It is because He held us as counterparts to His Self, because we are persons like His Self. We gave an example just now. What did we say? Man, this created man — apart from man, adorn yourselves with people's character — can they say that to animals? Well, Hodja, they train animals, don't they? Training is different; a few traits they teach it. They teach. Why? By getting it used to them. But what does a person do within his own will? He takes on the character of his master. Now, let's give another fine example. I take my father as an example, I take my uncle as an example, I take my aunt as an example, I take their good character as an example.

Who are these? Humans. In human guise. So, if I too, of Allah, our Lord who created us, am to take on the character, surely, created with the most honourable forms to be held as a counterpart to His Self, and as a part of Him, as a part, as a likeness, I will live His character. I'd go and — God forbid, there's no error in a simile, let's say — O my Allah, can I say to an animal, adorn yourself with my character? What would happen? My lowliness would come out. Couldn't You create a more beautiful being? Couldn't You hold it as a counterpart to Your Self? If You had wanted Your Self to be known through it, and its character, Your character, through it were adorned — if it adorned itself with Your character, wouldn't such glory, fame or Your grandeur grow more?

It would. So Allah gave a part of His Self. People, as their Lord's likeness, on earth remained recipients of their Lord's address, and by adorning themselves with Allah Almighty's character, on earth, carrying out our Lord's command, they attain our Lord's mercy. People like these. When He says adorn yourselves with Allah's character. What is the subtlety here? That our Lord gave us of the forms of His own Self, and held us as counterparts to His Self, that He created people on earth as the mirror of His Self, created them with forms — to us with hadiths, with many verses He makes it known. We also said just now, what does Abdulqadir Gilani say?

If man knew his place in his Lord's presence, he would say ve amülke illa yevmeli.

I say: O man, use your mind. Allah is not invisible like that. What do they say? Allah is invisible. In paradise we will see Him like a sun, like a moon. They say. Well, you also give fatwas. You also act as a scholar. Where did you hide the verses? The noble verses about giving account in the presence of Allah Almighty at the great gathering — where did you hide them?

Be wise. Use your minds.

If what I explain contradicts itself, warn me too. Yes, we continue. The matter, that is: that with His spirit that He gave man, there are attributes of Allah Almighty in man; since qualities peculiar to Allah Almighty's Self, such as glory, fame, pride, grandeur, being, ego and arrogance, are also found in man, man, with these qualities, while still in the spirit state, in the spirit world, making the covenant with his Lord, because he was created close to his Lord, and also because he possesses such movements, although his mind is a proof over himself that his Lord created him, the state of the nafs seemed pleasant to man, and since he did not use his mind, he turned his back on his Lord and denied Him.

So where did his denial come from?

If He is denied, where does it come from? Because He created him very close to His Self — the qualities in man, in that spirit, the qualities in His part. What did we say? If we take a drop from the ocean, that drop carries the properties of the ocean. Since Allah Almighty gave man of His spirit too, that spirit also carries its Lord's properties too. So in this case, because he waits for the Lord he imagined, Allah Almighty he denies. So man, created this close to his Lord, although his Lord he knows, out of pride and grandeur, because they denied Allah Almighty, the fire they have claimed.

We say, they did not use their minds. Pride and arrogance were a veil over their eyes, already in the realm of Lahut, in the realm of Lahut. Pride and arrogance were a veil over their eyes; to the light coming from Allah, to the light, they stopped their ears. Where? In the address Elestü bi Rabbiküm. What was the light coming from Allah?

Let us tell you with a hadith. What was the light of Allah Almighty for those people, coming from Allah? Allah created the spirits in (?) darkness. He scattered something of His light on them. Whoever took of that light found his way. Whoever could not take of that light lost his way. He went astray. That is Elestü bi Rabbiküm. Three groups stand opposite. The people of the right, the people of the left, the class of those brought near.

That light is the word: I am your Lord.

So whoever took of that light found his way. The one who says yes, who submits to Him, obeys —

but the person who, knowing with the mind that he was created, his Lord whom he saw like himself denies and waits for the Lord of his imagination, to that light his ears he stopped, lost his way, went astray. These chose the fire, the fire. They could not use their minds. If there had been a god other than Allah there, if he had used his mind, would that — so many people, the one who created them, that Allah they waited for in their imagination — introduce Himself to the one before Him, saying I created you? Well, does that Allah you wait for in your imagination still appear? No. You've come into the world too; still with the same feelings — does He appear? No. So what are you waiting for? Let me tell you what you are waiting for: the fire, you are waiting for the fire.

In the passing pleasures and enjoyments of the world, every kind of eagerness satisfied, pleasure satisfied, nafs satisfied, in the end you want to taste the taste of the fire. Everyone's will is his own, everyone's way is his own.

So those who deny Allah have claimed the fire. They abide there eternally, He says. Look, eternal. That is, there is no death. What does eternal mean? Endless. Well, if people were mortal, would they be eternal? If they were mortal. But I always say, look, under my words lies kufr too. It lies with the subtlety of knowledge. But we don't mean the kufr. Find the subtlety of knowledge by using your mind. What are we saying? If people were mortal. Well, aren't people mortal? Well, of course they will die. But our spirit, which is the true homeland of us all, our true essence, will return to Allah.

And there, after the reckoning, some of us will go to paradise and some to hell. So, when we say if people were mortal: the first place where people were created is the realm of Lahut. The realm of Lahut. From there the covenant, then the barzakh, then you come to the material world. And, blessed man, when we say if people were mortal, you have removed the barzakh, the covenant there, the realm of Lahut there. You fitted man only here with that short mind of yours — if people were mortal, he says, people do die. Look, the man is a heretic; he even calls it shirk and walks off. Because of his short mind.

Whereas man has a past. What is this past? Before coming into the world, your realm of barzakh. Before that, your covenant with Allah Almighty. Before that, your realm of Lahut. Do you know about this? No. In his short mind, when we say man is not mortal, he brings it, puts it into the world — man is mortal, he's committing shirk, off you go, that is. In his short mind.

Yes. So if people were mortal, Allah Almighty would not say they abide there eternally. I use this word this way on purpose so that those people a little would (?), would understand. Instead of people, I could say if our spirit were also mortal. What is the spirit? What is man? We were created in human form. Allah called us human. Why did He call us human? Because He gave of His spirit. The word insan also comes from uns (?), capable. By calling man capable, Allah Almighty again exalts His Self. Because there is a spirit in him. Look what even that part of the spirit does, what inventions it makes.

Capable. So it's because he is capable that He called him insan. Whom is He addressing? He is not addressing my body. My body is mortal. The whole address is to my spirit. But those poor people always think the address is to bodies. The body is your car. Can you say something to your car? You say it to the man inside the car. So my body is the reflection of my spirit; if you see me like this, this is not about the form — this is my spirit's form. My spirit's. So it's not to these forms; they are said to my spirit. Since we will die a second time, in the hereafter — that is, bodies will die a second time — He will say you are being returned to Allah, to the first Creator, and there if the body is to die a second time and become earth, Allah Almighty, the body (?) those who will vanish at the end — He does not address them.

Whom does He address? Our spirit, our spirit. Not our bodies.

So spirits are eternal. Everlasting with Allah. Eternal in paradise and hell. Spirits too are everlasting and eternal in paradise and hell. If there is, let the one who proves its basis, the opposite of this, come and (?) me onto the gallows. My word is my word; I never go back on my word. If I explained (?) something, (?) from Allah Almighty, and I would even give up this life for it.

If there is someone who proves the opposite.

Yes. They abide there eternally, because, giving their covenant in the direction their nafs liked, people who paid no heed to Allah Almighty's commands and prohibitions, did not listen to Him, and, Allah Almighty's enemies, attacked His religion, in this passing, transient world wronged their own nafs, and the fire of the next world eternally they (?).

Yes.