Maryam 19: (The Spirit) said; “Verily, I am a Messenger from your Lord to bestow on you a pure son.”

Nine- teen. Verse nineteen. It says angel here. Angel. Angel. Pay attention.

Truly, as we always say, as we always say, they have turned the verses into superstitions. (?). (?). Verse nineteen.

This part here, can you read it for me? Verse 19. My eyes, my glasses, my poor eyes. Go on, read it.

Surah Maryam, verse 19. Yes, Hodja.

Am I reading it wrong? It's not like that. Kâle innemâ ene resûlü, it says here. Verse 19.

Yes.

rabbiki li ehebe leki gulâmen zekiyyâ, it says. Yes, Hodja. Kâle innemâ ene resûlü rabbiki Verse 18. You'll read 19. 19. Read 19. The next reading. Not verse 19. Kâlet ennâ yekûnü lî gulâmun ve lem yemsesnî beşerun ve lem eku bagiyyâ.

It says zekiyyâ.

If it says zekiyyâ, then there is nothing to read. You will read verse 19. Kâle innemâ ene resûlü rabbiki li ehebe leki gulâmen zekiyyâ. Okay. What does it say? You know Arabic. Is there anything called angel in it? No. Why did I have you read this? What does it say here?

In verse 19, the angel: 'I am only a messenger of your Lord to grant you a pure boy,' he said. I am a messenger of your Lord, he said. Resûlü rabbiki. A messenger of your Lord. Well, now I say this: is Gabriel a prophet? I send prophets to people from among people, He says. He is a prophet, but a prophet of the angels. To people: whatever you are, We send you a prophet of your own kind, He says. Pay attention. Listen carefully to the verses. Whatever you are, We send you a prophet of your own kind. Is that so? It is. In this case, if it says I am a messenger of your Lord, if He says the spirits are a command of Mine, He sends a messenger from His command.

He sends a part of His essence.

Yes. How beautifully the verses support one another.

On the other hand — angel, angel — is there anything called angel here?

'He said', it says: 'I am only a messenger of your Lord to grant you a pure child,' he said. yes so all the things I said now support each other here this is never Gabriel (peace be upon him); here angel is not even mentioned what is mentioned? I am a messenger of your Lord, it says; who is a messenger? A messenger — they are the messengers, the prophets. Is Gabriel a prophet? I ask you. And is Gabriel alive right now? He is alive. Alive. Well, since after the Prophet (peace be upon him), the Seal of the Prophets, no prophet will come again, how does he become a messenger of your Lord?

Then prophethood continues. You understand the sophistries, don't you?

Yes.

Oh, mankind! They have written a Quran, a Quran.

We love the truth; they are trying to (?). A person who tries to (?), in my eyes, is a person who has (?) his nafs and who, of this hadith of the Prophet, has become (?). Whoever falls into the passion of being the head loses his own head, it says. Yes. The scholar as I know him is a person who, wherever he sees the truth, is with the truth. To the extent he sees his own shortcoming, a person cannot be a person of ihsan. Yes.

So money and position, the selfish feelings of man, following the footsteps of Satan, those who distort Allah's verses and teach people superstitions will tomorrow, at the Great Court, give account in the presence of Allah Almighty.

The spirit: 'I am only a messenger of your Lord to grant you a pure boy,' he said. If one pays attention to the verse: 'to grant you a pure boy I am a messenger of your Lord,' he had said. You, Gabriel, can you grant? Look at the verse, how beautifully it says it. To grant a male, a pure male child, it says. For me to grant.

Can anyone other than Allah grant? (?) verse.

Granting and giving belong to Allah. Perhaps a person forgives a person, pardons his mistakes. But it is not possible for other created beings to grant a person, a child. This is only in Allah's power. This belongs to Allah. Here too, His sending, as a messenger from His essence, a spirit from His own spirit, and appearing in the form of a perfect human and announcing to our mother Mary that He would grant a male child, shows that it was none other than the essence of Allah Almighty; this proves it.

In the face of our mother Mary's fear and shrinking back, it is Allah Almighty giving our mother Mary the glad tidings that He will grant a child. But of course He does not say it. Why does He not say it? Because He sent us to a realm of the unseen. If He had said 'I am your Lord', Allah Almighty would have made a deficiency in His word. The realm of the unseen would be removed. Then I would say, He appears to her, so let Him appear to me too. Does He not appear? He appears, but you will not grasp it. You will grasp, but you will not see.

Yes. Verse one hundred and three of Surah Al-An'am.

Yes. Open it. Verse one hundred and three of Surah Al-An'am. (?) came anyway.

Yes. One, third verse. Lâ tüdrikühü'l-ebsâru ve hüve yüdrikü'l-ebsâr, ve hüve'l-latîfü'l-habîr. No eye can encompass and grasp Him. He encompasses and grasps all eyes — so they explain it. What does it say?

All eyes do not see Him. Cannot see, it says. Cannot see. But He sees those eyes, it says. Not 'the eyes cannot see'. Look. Eyes truly cannot see Him outwardly. Cannot see outwardly. But He encompasses and grasps all eyes. Encompassing: taking under His rule, or watching all beings, watching and grasping them. Because He created them.

He is the One who knows very well, knows very well, and is aware of everything. Right. Sir, here Allah Almighty, again from His essence, a little — His creating the Prophet's spirit, from his spirit the prophets being created, and from the prophets' spirits all future people's spirits — if they were created so, then from the partial spirit, as the universal spirit if you think of Allah Almighty: wherever He wishes, in whatever way He wishes, from His own essence He sends His messenger. Because they ask you about the spirits; say: it is a command of my Lord. If it is a command, from His essence He sends whatever He wishes to a place.

Isn't this a command? Yes. We, as humans, use people and say: take this over there. And Allah Almighty from His own essence, wherever He wishes, whatever He wishes, makes Himself manifest. Why — we say that all these places are closed off as secrets anyway. We say Allah Almighty is present and watching everywhere.

Can you (?) this? No. Present and watching everywhere. How is He present and watching? Yes. Here is its opened form.

I don't know whether your (?) take it in too. Yes.

all people have written commentaries, all copies of each other; they changed the words, but the meaning is always the same copy. Pay attention: apart from all the commentaries written, because they loaded themselves with superstitions. With the superstitions in the translations written here, written for this Quran, they loaded themselves, and with these superstitions they thought themselves scholars and wrote commentaries. In this case, since the translations of the verses are full of superstitions, they will change, they will be purified. The meaning the verses state we are obliged to convey to people.

The responsibility, the responsibility for this is on the shoulders of the people who have (?) the religion of Islam; we call out to them. Without losing time, without losing time, before you lose your places, know the value of your places, and grasp your responsibility toward Allah Almighty, and within this responsibility try to write the truth as truth. If you cannot write it, call us. Call us. Let us show you. Because you are not capable of writing it. You are not capable of writing it. I repeat. This cannot be written with this Arabic.

Yes.