Maryam 33: “On the day I was born, on the day I will die and on the day I will be resurrected, peace is upon me.”

Verse 33 of Surah Maryam.

Jesus speaking as a child.

When his mother brought him to her people: I am fasting, today I will not speak, she said. Allah Almighty revealed this to Mary, that is, commanded it. In this case Mary points to the child. And the child speaks. What does he say at the end? Peace be upon me on the day I was born, the day I will die and the day I will be raised alive from the grave, he says. Peace.

Now the child — his memory is open. We said this before too.

His memory being open: in the address Elestü bi-Rabbiküm Allah Almighty gives us the mind we call (?). Our language of speech is recorded there. If Allah Almighty had not recorded our language of speech there, when He said to us "I am your Lord", how would we speak with Him, how would we understand what He said? Indeed, (?) who says? Your Lord. The people there, divided into those three groups, the people called küntüm ezvâcen selâseh — how would they know what Allah Almighty said to us? In this case each people, each people — in the language of the people it would come to, it was engraved in memories.

In memories. In this case, when people come into the world, as we said before, when man is taken from the realm of Barzakh — to the realm of Jabarut, that is, what we call the realm of nearness — our Lord Himself taking that spirit from the realm of Barzakh. He Himself. Here, when the verse says only Allah knows what is in the wombs, this is the proof that the spirit that will enter the mother's womb in the realm of Barzakh is not taken by anyone, but taken by Allah Himself. What does it say? What does the verse say? Only Allah knows what is in the wombs. That is, whether He will take a girl or a boy from the realm of Barzakh, how, in the family He will give it to, they will in the best way prove one another, our Lord knows that.

Accordingly, that child, while living his life in the best way with that family, in that setting, with his worldly desires and wishes, by pouring out his own character, proves what kind of person he is. So the speech in the realm of the hereafter is in the memory. When Allah Almighty said point to the child, that child in the cradle, his memory open, speaks. The spirit speaking, making the body speak. The power is in the spirit anyway. When our spirit leaves, that is, when life leaves the body, this body remains lifeless. It dies. In this case, that Jesus was given by Allah, without a father, to Mary, and that he would be given the Book, that he is a prophet, he knows.

How does he know? There is a verse.

When He created the prophets from the spirit of the Prophet (peace be upon him) — the first created — I will send you to your peoples as prophets, as messengers. Do you accept? No. And they say: yes, we accept. And I am among the witnesses with you, says Allah Almighty. So he knows that he is a prophet. So: on the day I was born, the day I will die and the day I will be raised alive from the grave, peace be upon me, he says. Why? Because Allah Almighty has a command concerning the prophets. They are pure and clean, He says. Pure and clean. Jesus (peace be upon him) continues to speak in the cradle.

After declaring that he would be a prophet and that a book would be given to him by Allah, his saying "peace be upon me on the day I was born and the day I will die" announces that between these two times Jesus (peace be upon him) is charged by Allah with a duty, that among people he will convey the truth to people, will attain Allah's mercy, and that no one can harm him; and he said: on the day I will be raised alive from the grave peace be upon me.

Attaining Allah Almighty's mercy, by being given the station of intercession, their hearts will be made content — that is what it announces. Every prophet will be given intercession.

Every prophet will take those who follow him. will take those who follow him.

Now there is a subtle point here. If you understand this well, the matter is resolved even better. Every prophet comes upon the fitra of Islam and says: what Allah says is Islam. The Torah, the Psalms and the Gospel are upon the fitra of Islam. Every Prophet, for those who follow him, his people, will intercede and take them. There are the punished, the sinners too; they will enter hell.

From the Torah, from the Psalms, and from the Gospel. If we Muslims are witnesses over all people, if we are witnesses over non-Muslims, if the Prophet (peace be upon him) is witness over the other prophets, if all spirits, the prophets, came from the spirit of the Prophet, since indirectly all people are from the spirit of the Prophet, if they passed to the hereafter upon the fitra of Islam — as sinners, whether from the Torah, from the Psalms, from the Gospel or from the Quran, whichever it be — when they enter hell, for them intercession (?). What does he say to them? Until not a single one of my ummah remains in hell, I will plead with Allah Almighty, he says.

Must it be the Muslim ummah? According to the verse inne'd-dîne inda'llâhi'l-İslâm, if the Torah, the Psalms and the Gospel are upon Islam, if upon the religion of Islam, and if their sinners too have entered hell, then since he says until not a single one of my ummah remains in hell I will plead with Allah, for all people there he will intercede. But for the sinners of the Muslims — when I say all people, keep the non-Muslims out of this. Yes. Now, is this part understood? This is the subtle point. Yes. The verse inne'd-dîne inda'llâhi'l-İslâm is not a religion that belongs only to the ummah coming after the Prophet, this one.

Allah Almighty says People of the Book. What is it? Books sent by Himself. Upon the fitra of Islam. If the verses in them were not in the Quran, then inne'd-dîne inda'llâhi'l-İslâm would not exist either. Since the Torah, the Psalms and the Gospel are in the Quran, since four books came to us rightly as the Holy Quran, according to people's minds, according to the ages, Allah Almighty sending the verses in a way they would understand, and those people, being judged by them, living upon the fitra of Islam. If so, if all are upon the fitra of Islam, the sum of the four books, the perfection of the religion, with the perfection of the religion that will rule until the Day of Judgement, the Prophet being the prophet of this religion and the last prophet, the Seal of the Prophets, since he will also intercede for the prophets, intercession — indeed, since he will intercede for the prophets, when the prophets' wrongdoers are in hell, he will intercede for them too — for the single member of the ummah, that is, who passed to the hereafter upon the religion of Islam and remained subject to punishment in hell — it is a sign that he will intercede.

This part is probably understood. And also, Surah Al-Baqarah, 62nd verse, wouldn't it be? 62 or 65 — some of the Jews, Christians and Sabians will also enter paradise. Let's see. Let's look at verses 62-61 of Surah Al-Baqarah. What does it say?

Surah Al-Baqarah

it isn't just 62 or 65. Verse 60. Moses had asked for water for his people, and here it says to him — Remember when you, despite the blessings given, said: O Moses, we cannot be content with a single food. Here it says: Indeed those who believe, and of the Jews, the Christians and the Sabians, those who truly believe in Allah and the Last Day and do righteous deeds — they have their reward with their Lord, it says. There is no fear for them. They will not grieve.

Yes. Verse 63 is in fact a verse that has been interpreted wrongly. We had taken a firm pledge from you, it says — yes, this, we had told you, it says even. This "we had told you" is something else. We had taken a firm pledge. If He took some other firm pledge, what would He do? It is not possible for a person to go outside of (?) our Lord's programming. Here, since the Jews went outside it — "we took a firm pledge from you and you went outside of it". Allah forbid, it is not possible, that is. Since they don't know the meanings of the verses more deeply, because the Arabic says it like this, they interpret it this way.

In this case they ascribe attributes to Allah Almighty, of course. Yes. Be they from the Jews, from whoever, whatever — since they all went (?) of Islam, they surely have their reward with their Lord. How beautiful. Well then, when they lived upon the fitra of Islam and their sinners go to hell, what will happen?

Since the Prophet will witness — will bear witness — for their prophets, witnessing. We are witnesses over the other ummahs, and our Prophet too, He says, that is, Muhammad (peace be upon him) too, over the other prophets We will make a witness, He says. So the Prophet being the owner of the Praised Station, to all the worlds — within the worlds, his bearing witness for those who went upon the fitra of Islam and are in hell, his saying I will plead with Allah Almighty until not a single one of my ummah remains, because he bears witness for all the prophets, and since their ummahs too went upon the fitra of Islam, bearing witness for them, I will plead with Allah Almighty until not a single one of the ummah remains in hell, he says.

And Allah Almighty gives the station of intercession only to the Prophet (peace be upon him). The station of intercession. Don't the other prophets have it? They take their ummahs anyway. They take their ummahs. But they cannot interfere with the rest. Shall I tell you one more verse (?)?

To Jesus He says: did you tell them, these people — I am Allah's son, I am God? God forbid, he says. You know that I said no such thing.

They are Your servants, he says. If You wish, he says, You have mercy on them. If You wish, You deal with them as You will, he says. As You will. If so, dealing with them as He wills — that is, when they remain subject to punishment, he does not interfere, look. He does not say I will intercede for them too. In this case the only intercession for those in hell — for those who went as Islam and remained subject to punishment, the Prophet will intercede. Because he intercedes for their prophets, at that station of intercession for their ummahs too he becomes charged. And can you grasp here how great the Prophet's rank is? That is why a Praised Station we cannot imagine is given to him. People, it says, cannot even imagine it.

I can never think about something one cannot imagine. Nor do I want to. Yes. So Allah Almighty, by making a prophet speak in the cradle, shows people His miracles in this way. His miracles.

Allah Almighty has been speaking with us since our father Adam. Just like today. That is, as if right in front of us. What has happened? From our father Adam until now, how has time passed?

We're starting again from the beginning. So Allah Almighty, by making the prophet speak in the cradle, shows people His miracles in this way, it says. We said that Allah Almighty, since our father Adam, is just as before us. Like yours, perhaps there are those who feel it. He speaks with us like this. Like this. Alive, as it were, like this. Alive before me. What I call imagination. Now, this language of speech belongs to Allah alone.

There are many writings too, while reading the writings. Perhaps man (?), but here there is a history, and within this history, by heartfelt surrender to Allah, in the face of this faith, man speaking with Allah Almighty. And Jesus' being a prophet, by his own speaking as a child — the speech loaded into memory in the realm of the hereafter being open in the worldly realm when a child in the cradle, and speaking from memory — shows that this belongs only to Allah who created the worlds, and that Allah Almighty is powerful over all things, that there is no other god but Allah. All these worlds being created by our Lord, and His taking man as one He addresses and giving him a part of Himself, sending man to the realm of mulk to make him witness what kind of person he is, and every sound mind knowing Allah. But man, with nafs-driven feelings, rebelling against Allah.

With nafs-driven feelings. No one can say, can say, I was not created by Allah. That is, there is no Allah. He cannot say this. The one who says it, knowing that he too was created by a Lord, because of being an enemy of Allah, sets out to prove that He does not exist. With nafs-driven feelings. Based on what do you say it, then? If you ask me. When Allah Almighty said — when He said I am your Lord — people divided into three classes. Those of the right, those of the left, and the class of the Muqarrabin. These of the left, despite knowing that they were created by a Lord, because Allah Almighty gave man a part of Himself, people saw Allah Almighty as like themselves, and since they could not believe in Allah, they waited for the Lord of their imagination.

So they will not see their Lord. So every spirit knows that there is a Lord who created it. But out of their pride and arrogance, because He resembled man, Allah Almighty — Allah as Allah, as the Creator — they did not recognise. They waited for the Lord of their imagination. And so Allah Almighty — that there is no god but Allah, that all created beings were created by a Lord — proves it so beautifully. They will not see their Lord. That is, there is no god other than Allah for them to see the Lord they imagined. But those unaware of these verses say that in the realm of the hereafter Allah — well, something like seeing Him, they say.

And some say that they, in the hereafter, as blind will be gathered. They go on to deny the verses. Whereas in Surah Saba, it should be, probably. Let's have a look, let's see.

Would it be page 412? Let's have a look. Surah Al-Qasas.

Yes.

Not Saba — Surah As-Sajda it will be. Yes, Sajda, Surah As-Sajda Fatir — after Fatir it comes, probably, doesn't it? the verse — they go on to deny it.

Page 415 — we had said it right. They've interpreted it wrongly. The verses have run away from each other. Yes, what does it say? In Surah As-Sajda Allah Almighty says: those sinners, bowing their heads before their Lord: Our Lord, we have seen, we have heard, now send us back to the world so we may do good deeds, now we firmly believe — if you could see the time when they will say that, He says. Now, according to this verse, these poor people who call themselves scholars, not understanding the verses, the verses by way of denial (?) those unaware of the verses — in this case were they gathered (?) blind?

Yes.

I, where it was due, said: this Quran — you've made the Quran worse than the Gospel, I said. God forbid! You can't say anything against the Quran. I'm not saying anything against the Quran, I said. Its guardian is Allah. There is no distortion in a single letter of the Quran, nor will there be distortion. Distortion happens. You've interpreted it in such a way that you've ascribed attributes to Allah Almighty and brought it to a worse state than what they put into the Gospel.

(?) We know too. It is not to be acted upon, he also says. Well then, why do you keep it? Why do you keep it? What is the reason? Yes.

Do you see how beautifully He speaks to us with every verse? With every verse.

lays out before people's eyes His existence and that Allah is the truth; according to the verse "souls shall taste death", that created beings will one day die, while Allah Almighty remains forever; thus, with the one He brought into the world without a father, Jesus (peace be upon him), He makes His miracles known to people.

That people, by sinking into errors, within their own free will living far from Allah, in return, in the realm of the hereafter, when they are called to account, will remain subject to punishment — He declares this. Who? Allah Almighty. What does He say? O people! In a way every mind can grasp, with a mosquito and what is greater, We never refrain from giving comparisons. That is, addressing the person whose mind works least, and the person whose mind works most, We prove Allah's existence over you, He says. Proof. With what? With the blessing of reason He has given.

This reason was created to know its Lord. Every mind. No one will be able to say my mind was small, so I couldn't know my Lord. Why? According to the verse where He says Allah does not abandon giving comparisons with a mosquito and what is greater, in a language every person will understand, the verses He has sent. Every person, every person, when he reasons by his own mind, realises that he was created by a creator. Had he not realised it, in the address Elestü bi-Rabbiküm there would be not 3 classes but 4. What? Those of the right, those of the left, the class of the Muqarrabin, and the undecided.

That is, those wondering whether Allah exists or not. Since there is no such undecided state, since all know they were created by a Lord — since they know, since they know — Allah addresses our minds here. Do you not think, He says. Do you not reflect, He says. And how beautifully the verses prove one another.

Yes.