Al-An'am 98: Allah is the One Who has created you from a single nafs (soul). There is a place of dwelling for you and a place where you will be entrusted. Verily, for a nation that understands, We have explained the verses in detail.

Surah Al-An'am, verse 98: He is the one who created you from a single nafs. For you there is a (?) place, a place to stay, and a place where you will be laid as a trust there is.

We have explained the verses in detail for a people who understand.

This verse, its true meaning, if there is one more brave man who can understand it, let him tell me. Anyway, when I tell its meaning, many rebel. But their rebellion is because they don't know the verses.

So only you know it, Hodja? What I say, if the verses contradict one another, then I too am among the liars. If not, if they all confirm one another, I won't call them liars. They cannot know; they only know what is in the first meaning. Well then, Hodja, explain it and let's hear what it is.

When He says the one who created you from a single nafs, it goes back to our being created from our Lord.

Because He gave us from His soul. In that soul there are nafs and life. He created you from a single nafs. A single nafs. What is a single nafs? What is a single nafs?

It is Allah. The single nafs is Allah. That's right, la ilahe illallah. Is there any god but Him? No. Likewise, the universal soul, the universal nafs and the universal life is Allah Almighty. Look, look, look, they say Allah's attributes. That's what they say. Then what is Allah? It's not clear.

Yes. If He gave me from His soul, to deny this, how? We gave from Our soul, He says. Allah says it, like this; I'm not saying it. If He gave from His soul,

if in that soul there are nafs and life, and since He gave man from His soul He created him as the noblest of creatures,

would Allah Almighty ever, what He created from His soul, one, hold other created beings above it? Like Gabriel, like the angels. There is logic. We don't explain many things, so that people's minds don't get confused. So their minds don't get confused. We go at a basic level. At a basic level. And there are those who can't even understand that. So He says the one who created you from a single nafs. A single nafs. First He created the Prophet (peace be upon him). Then from his soul He created the prophets. Then from their souls He created the souls of the peoples. Then Adam's body of clay He created. Then, after placing the soul He created into that clay, He called the angels and Iblis to prostrate.

Where did He create from? From a single nafs. Who is the single nafs? A part of His Being. His giving His soul to the light of the Prophet that He had created.

Is there anyone who can prove the (?) of this? Don't let something like this come to your mind, okay: Look, look, look, this man has appointed himself god. May Allah protect us. Because when minds fail to grasp it, don't say this either. Because those are short minds. He has appointed himself god. And he is not god himself; together with you, we are all creatures our Lord created. Because we are beings that issued from Him, derived from Him. We are beings. He willed, He created. He has neither an equal nor a consort. That is, an equal would possess that knowledge, possess the power to create. A consort would be a being equal to His existence.

An equal being. This can never be. Because the power and secret of creation, all might and strength belong to Allah alone. He has gathered them in His Being. He created us deficient. We are the created. Even if He gave from His Being, since He created from His Being, we are the created. Yes, I say this so that those deficient minds, because they cannot understand, don't say you appointed yourself god. Because they twist the words. Because they can't understand, it is heavy for them. Because they have done great scholarship. They have tremendous Arabic. They explain it with the (?) of the Quran.

In this half-baked way, attributing qualities to the verses, attributing qualities to Allah, they explain. Yes.

So He is the one who created you from a single nafs. For you there is a place to stay. Look, look, look. That is, the place of the world, a place to stay. And there is a place where you will be laid as a trust: the graves. A place to be laid as a trust: there are the graves. We have explained the verses in detail for a people who understand, He says. We will explain this part too, you see.

What does the verse say?

You came into My presence in the way I first created you, He says. Do you understand now?

So you see how the verses confirm one another? You came into Our presence in the way We first created you.

That is, soul, nafs and life. When you come into My presence with a driver, do you see? Together with the bodies. With a driver. He is speaking to the bodies. With a driver. Who is the driver? Our soul. After the bodies bear witness they die a second time, and what remains? Soul, nafs and life remain. That is it: you came into Our presence in the way We first created you, He says. Where were we first created in this way? Allah Almighty's (?). Where were we honored with being addressed? In the address Elestü bi-Rabbiküm. There we made the covenant and were raised to Barzakh. You came into Our presence in the form of the first creation, He says.

Well, can any of the verses I quoted contradict one another? Can you say so now? I am quoting the verses. You... the explanation of the verses. But those who cannot grasp these always, in short, go by bodies, by physical bodies. They enter Paradise and Hell with bodies. Let me tell you, you know, they deny the second death in the verses. Their minds can't even grasp (?). They talk one way and then another. Allah does not talk one way and then another.

Nor does He make His scholars talk one way and then another. If He is going to have them remove superstitions from religion, even if it is deep, He makes them speak its true meanings too.

Here we probably touched on the verse a bit briefly. Because however much we came to these, it changes meaning by meaning; what comes we explain. If the middle one came, we explain it anyway. What do we say here? Allah created man from a single nafs. Since the first meaning of this verse's word is very deep, we will pass over it without touching on it, I said. This is where I am touching on it now. Where I am touching on it now. Very deep. People cannot grasp these. For this reason we said we would pass over it without touching on it. Because we are explaining to the general public. To the general public. Isn't it the general public here too, Hodja?

Here, yes, here I am explaining to the public, but here I explain in limited writing. And here I explain in detail, in detail. Probably well beyond the writing. You know, one of the men doesn't even say Hodja, Hodja. This man wrote the translation from the Diyanet translation. I'll look at where he wrote this commentary from, he says. I'll look at whom he wrote the commentary from, he says. He's still looking, searching, (?), if he can search. Allah created man from a single nafs. Since this verse's first meaning is very deep, we will pass over it without touching on it. This verse's first meaning is very deep, so we are passing over it without touching on it.

Another meaning is that before Allah created the universe, He created the light of the Prophet Muhammad (peace be upon him). We start from here.

He gave this light from His own soul: that is the single nafs. And so, first, the Prophet Muhammad (peace be upon him) was created, He created him. Is this what is meant by the first nafs? The creation of the Prophet. Spiritually. You know, He says, I will create a human being, after I give him the soul you will prostrate. So He created our souls before. And since He gave him from His soul, He gives a part of His own Being. When He says He created you from a single nafs, that He derived it from His own Being He expresses to us. This is the meaning we call the first, deep meaning; we don't open this part to people anyway.

We (?) this to the Prophet.

He gave this light from His own soul, and first the Prophet Muhammad (peace be upon him) was created. This is what is meant by the first nafs. Because the whole universe and mankind were created from the light and soul of the Prophet Muhammad, and he became mâ erselnâke illâ rahmeten li'l- âlemîn. People's coming into the world begins with Adam. This is not in the sense of the first nafs. That it begins with Adam is not in the sense of the first nafs. But outwardly he is the first nafs. Outwardly, with the body, because he was created bodily, because He created the body, the human factory, because from that human factory He would derive, there are those to come, but those nafs are waiting.

What? All people are in Barzakh. Waiting in Barzakh. Where will they come? They will come to the factory. And they will drive those cars, those horses, as drivers. And they will ride those horses. The body, the horse: our body, our horse. Used by the soul. Yes. Now picture that factory. From our forefather Adam, our mother Eve. The outward descent of the first nafs. In the world. But (?) of the first nafs: first our Lord, then from our Lord the Prophet, from the Prophet the creation of the worlds, and after that the factory, the human factory, being set up and coming there. So there is the nafs, and the aim in the first nafs is this anyway.

He created you from a single nafs, He says.

People's coming into the world begins with Adam. This is not in the sense of the first nafs. However, Adam (peace be upon him) is the first nafs to come into the world. The first nafs to come into the world. Yes. Allah Almighty: for you there is a place to stay, and there is also a place used as a trust. The meaning in this verse: because man has a soul, people have been deathless since their creation, since their creation, since their creation. Because there are souls; the soul, souls are deathless. Look, look, this man is heading toward the wahdat al-wujud people, (?); ha, I am not a follower of wahdat al-wujud.

I am not a being equal to Allah, never; Allah did not create a being equal to His own Being. Because Allah gave a part of His Being, He made us dependent on His Being, made us helpless; with His Being, with His own will, with people's own will, His Being to be known He willed. In this respect, since our Lord is deathless, the part He gave to people is also, in that respect, deathless. So since Paradise and Hell are everlasting, since Paradise and Hell are everlasting, and even that everlastingness poor people do away with; so if Paradise and Hell are everlasting, they too are everlasting, deathless.

And Allah Almighty says so in His verse too. There, He says, they are deathless, deathless and permanent, He says, everlasting, He says, everlasting. Yes, these are all the counterparts of the verses. If you deny it, you deny the verse.

Allah Almighty: for you there is a place to stay, and a place where you will be as a trust there is. The meaning of this verse: because man has a soul, people have been deathless since their creation. It does not mean the creation in the world of people who come into the world clothed in a body. The creation of souls in the realm of Lahut, then Allah Almighty's covenant with the soul, then raising it to the realm of Barzakh, and later the soul whose turn has come coming to the realm of mulk and being clothed in a body: this does not mean, yes, man's being created in the world and dying in the world.

According to this, people and their, their souls have been alive since they were created, deathless. One who comes to the world, holds himself as witness to Allah in (?) of the covenant he gave, and in the end, with the death of their bodies: it does not mean the death of souls. Yes. Another:

every nafs will taste death, He says. Will taste death. The nafs. Soul, nafs and life are one. Will taste death. That is, nafs, soul and life will not die. Where will it taste it? On the body. It will taste that death. Now, as I always show, look, I'm drinking tea. I tasted it. With sugar, and really a bit of lemon in it too. I tasted it, I'm alive. But the body died. The body died. I tasted that death. So soul, nafs and life are one; death is upon bodies; upon souls it is not. Yes.

One who comes to the world and holds himself as witness to Allah in proportion to the covenant he gave, and in the end, with the death of their bodies: it does not mean the death of souls. Many verses make known that people are deathless. For example, in Hell they will say: destruction, where are you? But there is no more death. In another verse, like: they are eternal in Paradise. With many verses it makes known that human souls are deathless. Accordingly, when He says a place to stay for you, that this place to stay is not perishable but everlasting, by this it means Paradise and Hell. Because Paradise and Hell are everlasting too.

What is meant by the place to be laid as a trust is the world. Every person here is, well, a traveler and a guest. Every nafs will taste death. According to the verse, that the world is surely a stopping place of temporary trust it makes known. Here we tied it up this way. Actually, in the outward meaning people understand it this way anyway. Actually, for you a temporary place to stay, He says. The world. That is, a stopping place. And a place to stay, He says. The graves. That is probably how it is in the verse. Let's look at the verse once more. Let's look at the verse one more time.

For you there is a place to stay and a place where you will be laid as a trust, He says. So a place to stay: the world. The place where you will be laid as a trust: the graves. In the world. Then He will raise us from there; lay as a trust, that is, us. He will raise us from there, and after we bear witness against our soul, He will make us die again. For a people who understand, He says, there is wisdom in this. We too, in the first meaning, the everlasting Paradise and Hell, this way made people perceive, and people understand it this way anyway. Like the place laid as a trust being the world.

Well, as we said here, we opened it up, but the true meaning: the world is a stopping place, a trust. And the temporary place to stay is the graves, because we will rise again. We will rise again. What does He say? For you there is a place to stay and a place you will use as a trust, there is, He says. We have explained the verses in a way for a people who understand, He says. In this case people, Paradise, because Paradise and Hell are everlasting too. What is meant by the place to stay as a trust is the world, we said. Every person here is a traveler and a guest. According to the verse every nafs will taste death, that the world is surely a temporary stopping place of trust, it makes known, we say.

You know, here the bodies and the graves we put together. And the soul we set against the place that is everlasting in the other realm. But here a stopping place as a trust: the bodies; and the place where we will stay temporarily: the graves. Because Allah Almighty will raise us from there. On the Day of Resurrection. You, He says, will rise at the gathering like grass being planted, He says. Yes. That these verses say, We have explained the verses in detail for a people who understand, means: O people! According to these verses, if, Allah's oneness and His unity, still continuing not to grasp or reflect on them, to verses explained in such detail one turns his back, would not every person be a wrongdoer against his own nafs? It is this clear, says Allah Almighty.

If you still say no, it's iron, iron, to the wood, and to the iron, it's my stake, my stake, then surely, since you (?) your own nafs a god, throwing behind you the verses Allah sent you, extinguishing the light before you and leaving yourself in darknesses, against that you cannot blame Allah. Yes. Would not every person be a wrongdoer against his own nafs? For a people who understand, these verses are each a proof of Allah's oneness and unity and a light before them. Before them.