An-Nahl 84: On the Day in which We will send a witness from each nation, no permission will be given to the infidels, and they will not be asked to apologize.

Surah An-Nahl, verse 84 – we have come to this verse. On the day We bring a witness from every nation, it says. This part truly makes a person tremble. This part makes a person tremble – a person who will use their mind. The day We bring a witness from every nation. Or, the day We send a witness, it says. That is, this world will end. The outward world will end. The Last Day will come. The earth another earth, the heavens too another heavens – when it comes to that state, in the world when it is brought here completely flat, (?) it says. Each one, at the place of gathering, at the place of gathering, at the Supreme Court, will give account in the presence of Allah Almighty.

So, on the day We send a witness from every nation, the prophets He sent to every nation He will make witnesses against them there. Then neither are those who disbelieve permitted to apologise, nor is their apology asked for. That is, now every person, according to their own wish and desire, their destiny, has proven in the world what kind of person they are – against all these blessings We have given and against the denials you have made, your natures are not going to change; today your place is the Fire, Hell; from you neither an apology is asked. Nor what? Nor are they given permission to apologise.

Because for them (?) is no longer kept, says Allah Almighty. All the deeds they did have also gone to waste, it says. Yes.

And permitted to apologise. Nor what? Nor is their apology asked for. That is, now this, corresponding to this verse, this too: Allah Almighty has withdrawn His mercy from them. And the people from whom He withdrew His mercy are left alone there. Once left alone, these people had neither their apologising nor any request for them to apologise. Yes, (?) asked them to apologise. In this case they are now alone and without anyone. When the Last Day comes and people are resurrected, on that Day of Reckoning, when all people are gathered together, at the Supreme Court, in the presence of Allah Almighty, from these neither their apologising nor their apologies are accepted.

Because their natures are lying. Their natures are lying. What is this? That their natures are lying is a verse. They are lying disbelievers, says Allah Almighty in His verse. What does He say? They are lying disbelievers. Why does He say it? As I always say. Among these, is there no one at all who speaks the truth, that Allah Almighty says lying disbelievers ? Surely some word of a person there is true, for example. It turns out these were liars at the root, and Allah Almighty points to that root. That is, when He made a covenant with His Essence, when with His Essence He made a covenant with that person, his denying Allah – between Allah Almighty and that person – his being charged with lying.

Lying disbelievers. Yes. Denying at the root, denying Allah. In the covenant between Allah and himself, by denying Allah he falls into the position of a liar towards Allah Almighty, of course. Lying disbeliever, says Allah Almighty. Lying disbelievers. Yes. When the Last Day comes and people are resurrected, on that Day of Reckoning, when all people are gathered together, at the Supreme Court, in the presence of Allah Almighty, from these neither is an apology asked for, nor is their apology accepted. Because their natures are lying, we say. Now I especially want to emphasise this part to you. So the root of these words, of all these talks, rests on Surah Al-A'raf, verse 172.

Those who want to turn the religion into superstitions know this very well, so when one enters into verse 72 of Surah Al-A'raf, they say 'you are a Qadarite' and declare the people there Qadarites, and then, if they go a bit further, declare them (?), that is, deviants in religion – it is in order to settle superstitions completely in the religion. I draw your attention very much to this. However, the person who enters here must be qualified. Qualified. That is, he must know and see those realms. He must have permission personally from his Lord. In order to enter here. Because this is a very dangerous place.

As they say, but one does not talk about destiny. One does not talk about destiny. But in Surah Al-A'raf, verse 172, we, with Allah Almighty, made a covenant. Our own covenant, our intent, our wish and desire – by Allah Almighty's mercy upon us, He inscribed all our intent into us as destiny, as character. Even though He inscribed our intent into us as characters, what will happen to us in our life we cannot know. But those calamities that will befall us within our destinies – We test you sometimes with evil, sometimes with good, it says. That is, you will be tested with your wealth and your lives, it says.

So in this case, what kind of person we are, what kind of faith we have – we live this within our destiny. But even though one knows we made a covenant with Allah Almighty, within our destiny we cannot know what will happen to us one second later. So to be able to enter these matters, one must be qualified for it. This person must see these places, must know them. If he cannot know, he cannot enter here. He cannot. But what happens? Only this happens. They will not bury it. They will say: yes, we made a covenant with our Lord. It's not a lie, after all. We made a covenant. How can you bury this?

What do you say to the one who enters there, with 'Qadariyya'? Then bury the shahada too. Well, Hodja, what does the shahada have to do with the covenant now? Look now, these are all bound to one another. If you (?) them from each other, the verses break apart from each other. Now the shahada: Eşhedü en lâ ilâhe illallah – I bear witness that apart from Allah there is no god. And you say: ve eşhedü enne Muhammeden abdühü ve Resulü. You say: Muhammad is His servant and Messenger. Did you see it, that you bear witness? Isn't bearing witness without seeing false testimony? Well, in this case, isn't Allah Almighty making you give false testimony?

You say: I bear witness that there is no god but Allah. Did you see it? And you say this. And what do you say?

Eşhedü enne Muhammeden Resulullah. I bear witness that again, other than Muhammad – that is, he is His servant and Messenger. I bear witness that Muhammad is His servant and Messenger. That is, bearing witness is by seeing – it was by seeing – so in this case, something you did not see, how does Allah Almighty make you bear witness to it? Actually, at the root we did see it, in this address 'Elestü bi-Rabbiküm'. In this address 'Elestü bi-Rabbiküm' we made a covenant with Allah Almighty. When we made the covenant, we saw our Lord. Beside our Lord, the Prophet Muhammad (peace be upon him), saying 'this is our Lord', bore witness to us beside Him as a supporter of our Lord, and so we bring this testimony.

There is no god but Allah. When we say Muhammad is His servant and Messenger, since all the prophets will also bear witness, they are gathered within it. In this case, when we came into this world realm, just as we put a program onto a (?) and lock it, just as we give it a password and lock it, and just as we cannot get past that password and cannot enter that program, so we too, back (?) – as long as we cannot see those old realms, we, with what is called faith in the unseen, – that Lord whom we saw before, with whom, Allah Almighty, we made a covenant – having seen our Lord, and the Prophet too beside Him as prophet, personally as His supporter, saying 'yes, this is our Lord', with (?) we say: eşhedü en lâ ilâhe illallah ve eşhedü enne Muhammeden abdühü ve Resulüdür.

So: there is no god but Allah. Muhammad is His servant and Messenger, we say.

If you say this, then the 'Elestü bi-Rabbiküm' address in Surah Al-A'raf, verse 172 – you are affirming it. How can you say that one cannot enter there? You become a Qadarite. How can you say this? And you become a deviant in religion. How can you say that? Then don't recite the shahada. Do that. Did you see it, that you bear witness? Well, my dear, since you saw it, then why do you bury verse 172? Why do you skip over it? Can a verse be skipped over? Why, when one enters there, when one enters into Allah Almighty's verse, do you declare the man a deviant in religion? Yes. Come to your senses. Don't put your finger on places you don't know.

Use your minds. The one who tells what is true and right and the one who tells falsehood – try to tell them apart. Yes.

On the day We bring and send a witness from every nation, those who disbelieve are neither permitted to apologise, nor is an apology asked of them, it says. Having understood this part this far, we now continue our lesson. When the Last Day comes and people are resurrected, on that Day of Reckoning, when all people are gathered together, at the Supreme Court, in the presence of Allah Almighty, from these neither is an apology asked for, nor is their apology accepted. Because their natures are lying. By their own wish and desire, denying Allah, they had their destinies written as tellers of lies. They enjoy these traits of theirs, act from the nafs, chase after their interests, and neither a covenant nor the promises they gave do they honour.

In this respect, if these were going to apologise, in the world, before so many truths, they would have bowed to Allah and surrendered. Their apologising in the covenant is not from the heart. It is them saying it with their tongues. In this case their nafs are not ones that attain perfection either. And since Allah knows these very well, they cannot enter Paradise in this state. We passed over some writing here. Let's read this part once more. In this respect, if these were going to apologise, in the world too, before so many truths, they should bow to Allah and surrender. Their apologising in the hereafter – not 'in the covenant'.

Their apologising in the hereafter. When you say 'in the covenant', the matter changes. I couldn't see the 'in the hereafter' there. Yes. Their apologising in the hereafter, that is, after death, in the presence of Allah Almighty, saying 'yes, I apologise', is again not from the heart. How do you know, Hodja? Those who see so much fire – wouldn't they become Muslims, I mean? Wouldn't they turn back? Since there is no god other than Allah, since no other Lord has turned up, well, wouldn't they turn back? Now, at the root, any substance, for example, let's say, you cannot turn gold into copper. Its ore has been formed as gold.

And these gave their covenant as deniers. Because they waited for the Lord of their imagination, a character of this kind was inscribed into them. Since they are liars there too, they are liars. Their saying it this way is not from the heart; it is out of fear. And Allah Almighty confirms this with this verse. He confirms that it is out of fear. What does He say? They say: O Lord, we came, we saw, we heard – is there no return once more? Even if We sent you back not once but several more times, you would do the same thing, He says. Because those natures are in your characters. Even if you came to the world and left not a thousand but a hundred thousand times, you would still do the same thing.

Therefore your apologising there, or your saying to Allah Almighty 'I knew You as Lord', is deceiving your own self. You cannot deceive Allah. Even in Hell they will say this to Malik: O Malik, tell your Lord – 'your Lord'; they cannot say 'our Lord'. Tell your Lord to lighten the punishment upon us a little. Yes. Therefore, the worldly life, for people who use their minds, is the wealth and earnings of the world of the hereafter, and the world is the seed of the hereafter. If you sow here, you will reap there. What shall I sow here, Hodja? Your sowing here is sowing good. That is, carrying out Allah's commands.

This is the ear of grain that gives up to seven hundred shoots, the ear that gives seeds, which Allah Almighty points to. Your (?) turning to your Lord in the heart, fearing Him, loving Him very much, and also submitting to Allah, at night in acts of worship engaging in worship, in every deed you do, doing what is right and doing it for Allah, not deceiving people, keeping away from ills like drink and gambling, like adultery, not going near interest, and extending hands of good to people – this is, in this realm, the crop in your field that you sow, and you reap it in the hereafter. Yes. Allah says in His verse: We do not let anyone's good go to waste, He says.

Yes. And what you did in the world: fe men ya'mel miskâle zerretin hayran yerah – an atom's weight of good He records. Ve men ya'mel miskâle zerretin şerran yerah, şerran yerah – its evil too, an atom's weight of evil, He records too. There is a difference in these two (?). Look how there is a difference. When you do an atom's weight of good, Allah Almighty records it as one, three, five, seven, seventy, seven hundred. But when it comes to evil, an evil you did He leaves as one. One. Of course it is different. This is the symbol of our Lord's love for mankind. Yes.

In this case their nafs are not ones that attain perfection either. And since Allah knows these very well, they cannot enter Paradise in this state. They remain in Hell forever. Otherwise, Allah is not unjust, that He would leave people who know Him subject to punishment. This is not possible. What does it say in the verse? If only they had known Me, it says. If only they had known Me. They distort this too. It's in parentheses. If only they had known Me beforehand. Here too they ascribe attributes to Allah. Had they known beforehand. If only. I mean. As if Allah Almighty did not know what would become of them, and 'if only they had known beforehand'. Now, between the words 'if only they had known beforehand' and 'if only they had known Me' there is a big difference.

They made a covenant with Allah Almighty. Allah Almighty – this word 'if only they had known Me', where does it apply? First, in (?), when He created us in the realm of Lahut, in that covenant too it means 'if only they had known Me'. Secondly, you came to the world, you went through so many tests. And today, as the Day of Recompense, you have seen Hell too. If only you had known Me here, in your heart. But how could that be possible, He says. How possible. Because you cannot know your destiny that way. But had it said 'known beforehand', had it said the 'if only beforehand' thing – I mean, (?) Allah – as if there are those who knew beforehand, and 'if only these too had known beforehand' – that is what it would mean, and they say it referring to the world.

For example, Allah Almighty says: We turn you back to the form of your first creation, He says. We turn you back to the form of first creation. All people have explained this as follows. Man is born weak. When he ages, he becomes weak too.

That is being turned back to the form of first creation, it says. Now I ask you a question.

At 10 years old, at 15, at 20, at 40 years old, there are those who die in their strong years. He goes without being turned weak.

He goes without being turned into a weak state.

In Allah Almighty's (?), some of you while young, He says, some of you in middle age, and some of you at the most advanced point of your age, He says. That is, you live a life until your old age, He says. Now in this case, mostly using the first meaning, this is how it is spoken of in speech. The first meaning. They explain that too, but this first meaning is explained as the outward meaning. Actually there is a reminder here of the words of Yunus Emre. I appeared in flesh and bone as Yunus – I wrapped myself in flesh and bone, he says, I appeared as Yunus. Our first form of creation is spirit, nafs and life. That is, our creation in the realm of Lahut.

Our body is a mount given to us in the world realm. When He says 'We turn you back to the first form of creation' – every soul shall taste death and finally your return is to Me, as He says in the verse – as confirmation, as confirmation, our deliverance from bodies is our return to our Lord as spirit, nafs and life. So we have returned to the first form of creation. Yes. We have returned to our true, original homeland. That is the meaning. Truly, man – I sometimes get very much like this distressed. Because telling people these things, giving people this knowledge, opening up, in such depth, people's insight along with their memory, and to come to have a mind that can grasp this – for this, those at the top, those at the top, need to make an effort. Those at the top run away, don't want to learn, and on top of that, on top of that, they accuse.

They accuse. If only they knew the burden of knowledge before Allah, they would not, as captives of feelings of the nafs, with prejudice, make decisions. They would bow to Allah's command and take their place on the side of truth. Yes. We say it according to the previous verse. We fulfil our duty. We try to explain the truth openly. We state the verses openly. And again, our word from our previous talks we repeat: if in our talks there are words that contradict each other, then that means we too are speaking falsehood. That's why you will use your minds. In your minds, the truth – you will take your place beside the truth.

Yes. Those dragged into Hell by Allah's command, at the Supreme Court, in Allah's presence, still cannot believe that Allah is Allah. They wait for the Allah of their imagination. In the hope that the Allah of their imagination will save them and, by their minds' assumptions, will destroy the Allah who is doing them injustice, in desperation they appear as if they had obeyed Allah. Because lying and denial are in their natures, they live these traits there just the same. For this reason they become eternal people of Hell. The meaning of 'the day We send a witness from every nation' is: while in the world realm, the prophets sent to them will, concerning their peoples, at the Supreme Court, in the presence of Allah Almighty, bear witness against their peoples.

For this reason, no one will have any side left with which to (?) Allah. Yes.