Al-An'am 154: For those who commit good deeds, to fulfill Our blessings, to explain everything, to lead them to guidance, and to have mercy/blessings on them, We have given Moses the Book (Torah); (We have done this) so that they (the ones who will turn towards the truth) will believe in returning to their Lord.

In the 154th verse again they have, regarding Allah Almighty, ascribed a quality; even if one letter is wrong, as long as the meaning changes, they cease to be a verse; that is, Allah Almighty is ascribed a quality in the verse. Also in a hadith of the Prophet (peace be upon him), if a letter changes, if the meaning changes, it too ceases to be a hadith. Since the hadith corresponds to the verses, when the meaning changes it ceases to be a hadith. If a letter changes but the meaning does not, it means nothing. It is still a hadith. Here too, in the verse, "it is hoped that" appears: "it is hoped that they will believe they will come before their Lord." With "it is hoped that", here Allah Almighty has no knowledge of them, of whether they will believe.

That is, "it is hoped that they will come before their Lord having believed." It is hoped that. Whereas we said earlier that the expression "so that" is what we use. Those listening to us should learn the expression "so that" well. Indeed, at the back of the translation we wrote, yes, at the back of the translation we wrote, the word "so that" being made clear we stated. We say: in the translation, in the translation, let me read that part to you, we will publish the translation soon, inshallah. When we publish it, for you, yes.

Let's close this. These are probably in the other one.

Sixteen.

Yes. We say: attention. Attention. It is important, we say. It is important. Read this part first. That is, before reading the translation, first read this part. Why? Because people will say: wait, look what is here. That is, people generally will not understand what it is, our people. People below the normal level who accept everything roughly. People who do not want to think much about words, but who say "he said so, it is so" and gloss over it; because there are such people, we want them to pay attention here. What did we say? The opening up of the Holy Quran, as a result of knowledge like the following, is done more properly and in accordance with its original, we said.

This is written in the afterword of the translation to be published. 1. Knowing how the covenant event mentioned in Surah Al-A'raf, verse 172, came about. 2. Since there is no full equivalent in the Turkish rendering of the Holy Quran, so that the Holy Quran can be understood better, in this translation, instead of the expression "it is hoped that", the word "so that" has been used. "So that" was put in to be used in this sense. For those in a community or a people who are Muslim yet live in kufr, and then, since the person will return to his origin and become Muslim, these are opportunities within a span of time given to such people.

"So that", that is, until those people return to Islam, Allah Almighty, despite knowing them, also knows that they will return. It is a time opportunity He gives them. "So that" those people. He also knows whether or not they will return to their affairs. In this case, when it says "it is hoped that", with "it is hoped that" Allah Almighty does not know. You know, according to the deeds those people do in the world, for Allah Almighty, today, if he knew Allah, a very good servant, if tomorrow he denied, a very bad servant; such situations arise. Yes, since such people will, within this time, return to their origin and return to Islam according to the covenant they gave, the expression "so that" has been used.

Yes, this is the meaning that "so that" conveys; it is a word put in place of "it is hoped that"; "it is hoped that" ascribes to Allah Almighty a quality.

In His verse Allah Almighty says, "There is no living being to come until the Day of Judgement of which We do not know what it will do"; since "it is hoped that" contradicts this verse, the expression "so that" has been used instead. Third: in the Turkish translations of the Holy Quran, the authors who opened up the Holy Quran took partial will away from people and, by tying all matters to Allah Almighty, ascribed a quality to Allah Almighty. For example, when they say Allah puts whom He wills into Paradise and whom He wills into Hell, and many more such verses they contradict, for example: "What you have earned is the result of your own two hands." "Allah wrongs no soul; you wrong your own souls" — contradicting verses like these, they have ascribed a quality to Allah.

If it is whom He wills into Paradise and whom He wills into Hell, why does He record (?) and sin for me, why does He send me into the world, and through prophets, scholars and books tell you, "Return to the truth"? Because He will put whom He wills into Paradise and whom He wills into Hell. So verses like these have dragged people into superstitions. Yes, and instead of this, expressions corresponding to people's own desires and wishes have been used. For example, when they say Allah puts whom He wills into Paradise and whom He wills into Hell, as its counterpart it was opened up as "Whoever wishes from Allah goes to Paradise, and whoever wishes goes to Hell", so that in the light of the verses the verses do not contradict one another and do not ascribe a quality to Allah Almighty; the rendering of the verses has been set down that way. Now some people cannot grasp this; here they might ask a question. People do ask, they ask.

Does a person wish for Hell?

Of course he does not wish it according to his own reason. But he wishes it through the deeds he does. Like what? Allah Almighty, by commanding that there is no god other than Himself, and that people return to Him, that they be governed by His religious rulings, that they do not overstep the limits of Allah Almighty, that they be careful regarding His commands and prohibitions, has made known to people in the religion of Islam the religious rulings. When Allah Almighty says do not consume interest, you consume interest. You, when He says do not commit adultery, you commit your adultery. When He says do not drink alcohol, do not gamble, you drink alcohol and gamble.

And then, although He says be honoured with the religion of Islam, you live (?) the religion of Islam. You associate partners with Allah. In this case, was it you who wished to go to Hell, to go to this place of punishment, or did Allah wish it? This is what people's wishing is. And Allah Almighty, nobody, nobody can hold responsible. Cannot hold responsible. Yes.

Now, when they say He puts into Paradise, as its counterpart, "Whoever wishes from Allah goes to Paradise, whoever wishes goes to Hell" was opened up, so that in the light of the verses the verses do not contradict one another and do not ascribe a quality to Allah Almighty; the rendering of the verses has been set down that way. For example, in Surah Al-A'raf, verse 179, in the opening up of the verse, "We created many of mankind and the jinn for Hell" — rendering it this way ascribed a quality to Allah Almighty. As its counterpart, "For many of mankind and the jinn Hell has been created", it said, and this is its true meaning.

If we sum up what we have said, we said, if we sum up: 1. That people have no knowledge of the covenant. Two: that with the expression "it is hoped that" it comes out that Allah Almighty has no knowledge of the future, and that they ascribe a quality to Allah Almighty. Three: that partial will is taken from man and tied to Allah Almighty, which also ascribes a quality to Allah Almighty. The verses opened up in red in the Holy Quran are the wrongly opened verses. The green verses below them are the correct openings of the same verses, we said. In our book that will soon come out, this has been clearly stated in this way, and before this book is read we have drawn attention; we say: read this part.

Yes, in this verse too, I mean the verse we are about to read, since the expression "it is hoped that" was used, this too has been wrongly opened up. Even though it is correct up to the end, since when it says "it is hoped that" it (?) Allah, we marked that part in red as well; (?), we said.

Here we have written the same thing as wrong, in red. "Then, to complete Our blessing upon those who do good, to explain everything, to guide, and to show mercy, We gave Moses too the Book, the Torah; it is hoped that they will believe they will come before their Lord," it said. And we wrote the correct one like this. "Then, to complete Our blessing upon those who do good, to explain everything, to guide, and to show mercy, We gave Moses too the Book, the Torah, so that those who will return to the truth believe that they will come before their Lord." Those who will return to the truth should believe they will come before their Lord.

An opportunity given by Allah Almighty. Now, there are ways in which people come into the world. One comes Muslim, lives Muslim, leaves Muslim. One comes Muslim, lives as a disbeliever, leaves Muslim. One comes Muslim, lives Muslim, leaves as a disbeliever. In this case, within these lives of people, where one will return to his origin, and according to the verse "Did you think you would (?) without proving what kind of person you are?", within their lifetimes, Allah Almighty gives them a span of time, within which people cross from right to left, from left to (?), a span of time for their crossing; they will prove themselves, you see. Now if the word "it is hoped that" is used here, what happens to Allah Almighty?

A quality is ascribed to Him. He cannot know what that person will do. But "so that": that is, regarding those people returning to their own opportunities, an opportunity He gives. They will prove what kind of people they are. He confirms this in the following verse as well. "There is not a single living being to come until the Day of Judgement of which We do not know what it will do." Now in this case, can the word "it is hoped that" be used here? Would that not ascribe a quality to Allah? Of course, what will we say? "So that" — because the Arabic word has no equivalent. But here we open it up.

What do we say? "So that those who will return to the truth may believe they will come before their Lord." Yes.

Allah Almighty, to people, in the material world into which He sent them — if you like, let me try to open up the verse for you from the beginning, from here. Then let's read the hadith, read the commentary. "Then, to complete Our blessing upon those who do good, to explain everything." Now here, because we wrote it for (?), we wrote some words in a limited form. If we open this up, it takes very long. Like what we will open up here now. For example, it says, "Then, to complete Our blessing upon those who do good."

If it had said "to complete Our blessing upon everyone", there would not be a single disbeliever. He will complete His blessing upon those who do good. What is this blessing? The Paradise that Allah Almighty has promised. The highest Paradises. The highest Paradise. "Who is truer to His word than Allah?" it says. And what does it say? "Then, to complete Our blessing upon those who do good." "To explain everything." Everything. That is only for those who do good — what? The Book comes to all the worlds, but if it had said "to all of them", as I said a moment ago, Hell would disappear, and Allah Almighty would have programmed them not by their own will but by His own will, and in that case everyone would attain Allah Almighty's mercy through that goodness of His.

In this case, that mercy which Allah Almighty sends, only those who do good, that is, those who will reach union with Allah, and those who, feeling ardent love for their Lord, will not step outside what He says, will attain. The others turn their backs and go. So what does it say? In the verse Allah Almighty: the state of those hypocrites is like a fire burning on a dark night. When that fire burns, they turn their backs on that fire and leave themselves in darkness.

The verses always support one another. What does it say? "Then, to complete Our blessing upon those who do good" — to that mercy which Allah sends. Now, those who do good are those who, to attain that mercy, bear witness to Allah's existence. "To explain everything, to guide and to show mercy, We gave Moses too the Book, the Torah," it says. To Moses too. Now, "it is hoped that they will believe they will come before their Lord." Whereas: "so that", "so that they believe they will come before their Lord." Yes.

There is a missing word here. Let's complete it. Yes.

Here Allah Almighty, in the material world into which He sent people, has veiled His Being. To guide people, He has made His existence known to them through prophets and books. Allah Almighty, to them, to guide people. Because people are created deficient in reason, Allah Almighty shows people the way with His verses. Yes.

Whoever conforms to what Allah created, to the purpose for which He created, and in Allah's existence and oneness believes — what do we say? Let's read this part again. Who conforms to the purpose for which Allah created? Why did Allah create us? Which purpose are we to conform to? Allah Almighty, a hidden treasure, willed to be known. From His light He created Muhammad, and from his light the universe. So Allah Almighty, a hidden treasure, our Lord who willed that His Being, subsisting by His existence, be known, by giving from His spirit to the light of the Prophet, a part from His Being (?) Allah Almighty willed that a part from His Being be known in the Being of His Being.

These are deep meanings. Now people whose minds cannot grasp it, people who cannot grasp it, say: this man, this man ascribes a quality to Allah; in human form, he says, in human form, he says, of Allah Almighty. Now, if we think about it like this, here Allah Almighty giving people from His spirit — will the part, the part not resemble its whole? (?) if in this universe none of them has a spirit. Now look, what do we say about the verses? In Surah Al-A'raf: "Do they have feet to walk with, or hands to hold with, or eyes to see with, or ears to hear with? What do they have?" it says. That is, about their idols. So it means He Himself has them.

What does He have? "Do they have feet to walk with, or hands to hold with, or eyes to see with, or ears to hear with? What do they have?" "Say: Call your partners, then set your trap against me as you wish, and do not even let me open my eyes." Look what it says in Surah Hud. "Before Our eyes and according to Our revelation and command" — He says this to Noah — "build the ship, and do not speak to Me about those who do wrong. They will surely be drowned." So they speak. Do not say anything to Me — He speaks. What verses there are, what verses! And those (?) people, you know, those minds, of course such people full of mankurt and the like — this they cannot accept. Why can't they accept it?

If you say to these men: have you ever seen the Prophet (peace be upon him)? Immediately: "Hey, what are you saying, brother?" "You saw him, that's it," he says, "that's it." Well, you haven't seen the Prophet (peace be upon him) either. He is in his outward reason. With this and that person's books, how far will you get with your mind? And think of those who have attained the manifestations of their Lord. And think of those who have entered through the door of certain knowledge. And think of those charged with a duty for this. And think of those who, by inspiration, say: "Whomever We give knowledge, We give wisdom" — those who say this.

If you stand up against them, you harm yourself. So you are obliged to learn. Learn. Look how beautifully, deeply, we explain Allah's verses to people. What does it say? In Surah Al-Mu'minun: "Thereupon We revealed to him thus: Before Our eyes, under Our protection and in the manner made known, build the ship. When Our command comes and the waters surge," it says, "and begin to rise, of every kind, in pairs, two of them, and except those against whom judgement has already been passed, take your family onto the ship.

Be patient with your Lord's judgement, for you are before Our eyes. When you rise, glorify your Lord with praise." In Surah Sad: Allah said, "O Iblis, what prevented you from prostrating to what I created with My two hands? Did you (?) Or are you of the exalted ones?" He said. "What I created with My two hands." So how do you dare deny these verses and say Allah resembles nothing at all?

Besides, about Jesus He says, "We breathed into him of Our spirit." "We gave Adam of Our spirit," He says. Yes. With verses like these, with verses like these, people with these tiny minds, with outward knowledge, against the one who explains the truth rise up, they dig in.

Yet if he thought a little — what is this man explaining, what is he saying, which verse does he contradict — if he critically examined those verses... What I say, fine, in light of the verses you will criticize, be an opponent, an opponent. Which verse does it contradict? This verse, which... which verse did the twelve words contradict, so that like a hammer on this man's head I can strike — criticize as an opponent that way. When you criticize like that, you will see the truth. The truth. You will find the truth. Because we explain the verses, and we said we are (?). We also base the hadiths on verses.

In the light of the verses. We explain the verses too. In this case a person is a student from the cradle to the grave.

No one can say, I know everything. (?) in a tiny child there is just this much. (?) in a tiny child there is an attribute of Allah. I saw that attribute of His. So: "Who is this? What on earth is this child?" "What is this? What's here?" — don't say that. Because Allah has spread His attributes among people. In this case I too look at people. From what they say, I draw a lesson for myself, a lesson. So in this case I don't go and criticize people. "But Hodja, you beat that man for two and a half hours," someone says. Ah, you will beat the one who deserves it. Retribution in kind. For one who deserves it, it's actually not a beating but teaching.

Teaching with a beating. Yes. Allah Almighty, in the world into which We have sent people, has veiled His Being. To guide people, through prophets and books He has made His existence known to them. Who conforms to the purpose for which Allah created? What did we say a moment ago? Allah Almighty willed that His Being be known, and as we said a moment ago, those verses about resembling His Being we read them, didn't we; there are many more. For example, in a verse on this it says, "Allah's hand is above the other hands." Anyway, "What I created with My two hands — (?)" "What happened to you that you did this, that you rebelled?" He says.

That is, many verses: Allah Almighty giving a part from His spirit and making the part obey its whole.

Having known this much here, now the analogy begins. As our son Ender said. What does he say? Ender: "Hodja, may Allah be pleased with you," for having taught us to think. Now think. From His part He created so many people. He gave from His spirit, didn't He. He wanted His part to obey its whole.

Well then, in this case, can Allah Almighty not, in every place in the universe, by sending parts from His Being, send His Being as messengers? Messengers, as He sent to Mary, in the form of messengers.

"I am a messenger of the Most Merciful," he says. "A messenger of your Lord."

Not an angel, mind you. Not an angel. The spirit appeared to her in the form of a perfect human, it says. What was it? In the verse: he appeared in the form of a perfect human.

Our lesson here is not to explain these things.

Normally it is to know the words that concern us.

We are giving a little information. So that you are not strangers to the lessons.

If we were to continue with this word I'm explaining, without a certain level of knowledge it slips from your mind and you get stuck in bad thoughts. So we leave it here. Now we will know just this much; know it like this. We are each parts of our Lord. But we are created. Let us pay attention. We are created. We are created beings. From His part. From His part. In this case, if Allah Almighty is immortal, then people too are immortal. In that case they are everlasting in Paradise and Hell. Do you see how beautifully the verses support one another? None contradicts another. But if you know the truth: people who cannot fit these things into their minds, if they contradict this, and in the world of the hereafter plunge in, interpret Allah figuratively, and into the Mu'tazila camp fall — the minds of such people cannot reach this.

Yes. We are not (?) Allah. We are telling the verses. I say this part with as much emphasis as possible so that you learn it well. We are the likenesses of our Lord. His parts. Because He gave us of His spirit. In the rest of the universe no other being has His spirit. But those small minds, look at the sites, have put a spirit into trees, wolves, birds, nature. A spirit. Can you grasp how deeply they are caught in the circle of ignorance? Yes. In this case, can you grasp what an exalted creature man is? Indeed, the noblest, the noblest of creatures. Lekad halakne'l-insâne fî ahseni takvîm. "And man in the most beautiful form I created," He says. Lehu'l-esmâu'l-hüsnâ. "The most beautiful attributes are Mine too," He says. Now someone says this man is playing word games.

"Attribute is one thing, form another." Now what is an attribute? Isn't this my attribute? Doesn't Allah Almighty have a form there, a form of His Being? Look, we say His Divine Being. His Divine Being. Well, doesn't man too have an attribute of being? Isn't there a resemblance here? And in this case, if we were to pull our lesson toward this matter, as I said, here you would seem to grasp it a little, and later, when it is forgotten, contrary ideas would come to your mind. And then you fall into (?). That is not our lesson. But we emphasize this much: we are our Lord's (?). But we are neither His equal — what does equal mean? Being acquainted with His knowledge.

We are neither His equal nor a creature that could pass judgement in His place. Our reason is partial, our attribute is partial too. Allah Almighty is the whole attribute; to us, the partial attribute. That is, from childhood to old age we can change form a few times. But Allah Almighty changes form (?). Therefore no being can measure itself against Allah Almighty's Being. Allah Almighty created all His creatures dependent on Him. However much people may resemble His Being. Having grasped this part this far, we come to our lesson. What do we say? Who conforms to the purpose for which Allah created?

If one believes in Allah's existence and oneness, Allah completes His blessings upon them. Explaining to them through prophets and books what they do not know, He guides them aright. Pay attention. Allah Almighty is constantly speaking with people. Constantly. He shows them the way and holds them as those He addresses. Do we as humans address a cat, a dog, or a being created outside human form as our counterpart? Even if one does talk to them.

But with our own children from our own loins, with people of our own kind we engage and talk.

Do you know what it says in the verse? "As a community, you are one single community, and I am your Lord," it says. There is a very great meaning here. The subject of the meaning I explained a moment ago is right here too.

"You are one single community, and I am your Lord." Yes. In this case Allah Almighty, at the summit of His art of creation, for His Being's obedience to His Being and its reverence for Him, created man. That is why Süleyman Çelebi (?) about the Prophet: "Your being I took as a mirror for My Being." That is, "I created to see My Being in your being," he says. Mirat means mirror. Yes. We return to our lesson again. We have indicated this much here; that's enough. Moreover, for the sins people have committed, through the repentance people will make, He purifies people of their sins. Allah Almighty.

Taking them under His mercy, He brings them to salvation. Allah Almighty, to complete every kind of blessing upon man, whom He created so that His Being would be known, sent prophets and books and also scholars. Through these books and scholars He willed people to attain guidance and salvation.

The wet and the dry are in the Holy Quran. If there had been a being greater than man, Allah Almighty would have told us so in the Quran. Just as He made known the angels and the jinn, and just as He made known that He created the other creatures, if there had been a being superior to man, He would hold it as His counterpart, and people too, in a (?) state, He would hold as His counterpart; then with them He would do whatever He does with His other creatures, and that most exalted creation He would have held as His counterpart. Yet He prepared Paradise and Hell for people. He has engaged with people.

Do you know what it says in the verse? "I have honoured people above the worlds." Above the worlds. Above all created beings — what does this prove? Because He gave a part from His Being, for the sake of that part, the noblest of all created beings. Allah Almighty values man this much. Yes. Moreover, for the sins people have committed, the repentance people will make purifies people of their sins. Taking them under His mercy, He brings them to salvation. Allah Almighty, to complete every kind of blessing upon man, whom He created so that His Being be known, sent prophets and books and also scholars.

Through these books and scholars He willed people to attain guidance and salvation. Yes.

Allah Almighty is true to His word. "Who is truer to his word than Allah?" He says.

In Paradise He will appear to people and address them. In the Maqam al-Mahmud, what was given to the Prophet is something people cannot even imagine. So no creature nobler than man has been created. (?) would man deny his Lord who created him, who gave him, as such a noble creature, a part from His Being? Would he turn his back on Him? Would he not be grateful for the blessing He gave? In this case, with man being created with abilities, if he falls into such a state of ingratitude, will not his ability, through his own reason, dragging him to destruction, drag him into ingratitude? In this case man, man who was truly created honourable, brings himself down on earth like the four-legged, and gradually to an even more (?) state.

So that they believe they will come before their Lord. So that they believe they will come before their Lord. Yes. So Allah Almighty, who loves people greatly, in such a world, according to His verse "We do not hold anyone responsible for a thing (?)", by making known to people His commands and prohibitions — man's returning to his Lord through his partial will raises that person's rank before Allah and enables him to attain Allah's mercy. Such (?) people attain the bliss of eternal life. Yes.

So that the material world is perishable, that resurrection after death is true — Allah Almighty, who declares this with His verse, by saying "they believe they will come before their Lord" — the presence: what was it? "They believe they will come before their Lord." And these people don't accept this either. They don't accept these verses either.

They are in such an illusion. "I am not saying he will not reach His presence," he says, "but Allah will not be seen." How will an unseen Allah call you to account in court? "Well," he says, "like an illusion, like a sun." Allah Almighty says, "I am the Judge of judges." "This world is the likeness and shadow of the hereafter," He says. "Judgement belongs to Me alone," He says. Judges also pass judgement. You too will be called to account in His presence. In this world, the likeness and shadow of the hereafter, in that world — in this case, wouldn't the verses contradict one another if you see Him from afar like that, like a sun, like an illusion?

Do you know why these things actually come about? Without attaining those manifestations, without knowing those worlds, those who set out to open up the books with outward knowledge open them up like that. For those people, for centuries, for centuries, these things have been closed.

For example now, Tabi', Tabi', who are called Tabi'? Those who saw the Prophet. The Tabi'un.

About Allah Almighty's hand they never interpreted figuratively. They accepted it as it is. Why?

Who are called Ashab?

Who are called the noble Companions? Let me open it up for you a bit. One who lived in the time of the Prophet (peace be upon him) is not called a Companion.

Nor is one who saw the Prophet (peace be upon him) called a Companion. "Hodja, have you changed? What's going on?" How can this be? I will now open it up for you. If one who saw the Prophet were called a Companion, Abu Jahl and Abu Lahab would also be Companions. They would be Companions. Now it becomes clear who is to be called a Companion; I'll tell you now. A Companion: having pledged allegiance to the Prophet (peace be upon him), as soon as he pledged allegiance, allegiance, mind you, as soon as he did, for the sake of the Prophet and to help the religion of Islam to be exalted, Allah Almighty would manifest Himself to the one who pledged allegiance. That is how one became a Companion: by beholding the manifestation.

And even if they cut off his head, he would not turn back from (?). And he had attained the manifestation. Now he had learned, with faithfulness. That is the one: "O soul at peace! Your Lord pleased with you and you pleased with your Lord, enter among My servants, enter My Paradise" — the person to whom this is said.

That person at peace. The person who has attained the manifestations. These people cannot accept this either. So, in every age, the people who attain the manifestations are like the Companions. Now it's clear. So who is called a Companion? Tabi'un are those who saw the Companions. Tabi'un. Not those who saw the Prophet, but those who saw the Companions.

Of those Tabi'un, some, some never, regarding Allah Almighty's hand, went into figurative interpretation. Tabi' al-Tabi'in: that is, one who saw the Companions is Tabi', and one who saw the Tabi'un is called that. The Tabi' of the Tabi'in. They split into two.

One interpreted Allah Almighty's hand figuratively. "It is the hand of power," they said. "Allah Almighty has no hand," they said. "It is in a figurative sense," they said. The other part kept silent, said nothing.

Now the one who kept silent also speaks the truth. He knows. He knows. But the other, so that (?), he (?) what he has not seen anyway. You know, the one who says "it's the hand of power, (?)" He too, so that (?) is not opened, or he imagines it that way and says so from his faith. So these things have come down like this for centuries.

Except the walis, the saints. Look how beautiful. Who knew these things? The saints of Allah. Why did they become saints of Allah? A person who struggled against his nafs and attained the manifestations. A saint of Allah. And people who have attained many secrets. Now, what is the meaning of "evliya" anyway? The one who knows. That's why they say evliya. The one who knows. In this case, people who remain at the outward side of the matter — that they attain these manifestations and people who do not know what is what — of course with books, for centuries, reading and reading, from tongue to tongue, from tongue to tongue, with some books' ideologies being inserted, they have been bound by (?).

They said Allah Almighty cannot be seen. Not even in Paradise. In fact, in that verse — "they will not see their Lord" — you know that verse; even in this verse (?) is an indication that Allah Almighty will be seen in Paradise. Someone else says, "of the disbelievers being blind," that it indicates they will not be able to see Allah Almighty, that they will face Him as blind. So they speak according to their own reason. Whereas the meaning of that verse is: they will not see their Lord. That is, since there is no other god besides Allah, those disbelievers the Lord they imagined will not see. That too always symbolizes la ilahe illallah, the oneness.

The verses point to one another. If a person had knowledge of the verses — of the verses how will he have knowledge? He will attain the manifestations.

As in the seventh verse of Surah Al Imran, through the door of certain knowledge he will enter. He will be raised with his Lord's inspiration and given wisdom. And the person, the person, by Allah Almighty's command, will return as a guide. Those whose minds can't handle this either say: look, he declared himself a prophet. Whereas if Allah Almighty will complete His light until the Day of Judgement, and no prophet will come again, He will surely not leave the earth without scholars. In this case the hadith will (?). What does it say? "My heirs," it says, "are the scholars." My inheritors. Are the scholars.

And Allah Almighty also says in His verse: "Your scholars passing to the hereafter is like the sun going and darkness coming." And people, not valuing the scholars who are raised up and the words he explains, say: "Do you know Arabic? Your Arabic?" No. "You're telling a story," they say. Well, where did you hide this verse?

Which verse is that? Let me tell you something else: which verse. "To every people, to every people, We sent their prophets in their own language," it says. Look, it does not say We sent them with Arabic. "To every people We sent their prophets in their own language." Since no prophet will come again, to every people He sends their scholars in their own language. And He raises him. Knowing Arabic is not a requirement here. You knew Arabic, and you opened up more than 500 verses wrongly. I did not know Arabic, and I am correcting the verses you opened up wrongly. Now can you understand the wisdom of Allah Almighty's verse?

Can you solve its secret? Yes.

Find one mistake in a verse I opened up. Say: you opened this part wrongly too, it does not fit its purpose, you ascribed a quality to Allah. But you ascribe qualities. Between your Arabic knowledge and my Arabic knowledge there are chasms now, chasms. Yes.

So that the material world is perishable, that resurrection after death is true — Allah Almighty, who declares this with His verse, by saying "they believe they will come before their Lord", to people: let not the small pleasure of this world, by drawing you into the swamp of the worldly realm, make you forget Allah.

Believe in the hereafter, your homeland where you will stay forever; you will fulfil the duty of servanthood to Allah so that you attain salvation — so commands Allah Almighty.