Al-A'raf 11: Vow to that; We have created you and We have shaped you and then, We ordered the angels; “Prostrate before Adam!”. They prostrated, except for Satan (Iblees). Satan was not one of those who prostrated.

Surah Al-A'raf, verse 11. Allah Almighty, in His noble verse: verily, We created you. In His noble verse: We created you.

So there is no god other than Allah, since Allah Almighty, who created these worlds, being hidden with His essence, says "We created you", you. And since He created people as the noblest of creatures, and moreover since they are His vicegerents on earth, His saying "We created you" is in the sense of "We created the worlds".

What does this say? We have made you honored above the worlds. Yes. In this case, by saying "We created you", He states with an oath that there is no god other than Allah.

Then We gave you shape, it says. Shape.

The first creation is one thing.

"Then We gave you shape" is another. By the first creation Allah Almighty means our souls. Our souls, created first. Then We gave you shape. Yes. That is, His creating the body of Adam (peace be upon him) from clay and putting it into the shape of the soul, then loading the soul into it, His shaping him.

Then We commanded the angels to prostrate to Adam, it says, the angels. We commanded: prostrate to Adam.

Yes. If Allah Almighty had not given mankind that part of His essence, would He have made the angels and Iblis prostrate to mankind? Prostration is to Allah. We too prostrate to Allah. The part prostrating to its whole. Knowing Him, and knowing that as Lord there is no creator other than Him. The part to its whole. In this case, would Allah Almighty have given man of His spirit and made the angels He created from light and Iblis He created from fire prostrate to Adam, whom He created from clay? What does it say? Look in the noble verse: We gave you shape, then to the angels "prostrate to Adam" We commanded.

"After We gave you shape": the meaning is that soul being created with the forms of the essence, as a part of Allah Almighty, and that body also taking that shape. Then We gave you shape. Each of our forms is different. We're going a bit deep here, I suppose, but that's the way knowledge goes. I mean, that's the way the subject goes. In this case, it is three quarters of the body. Three quarters of the body. And since water takes the shape of the container it is in, it takes the shape and color of the container it is in. Water. In this case bodies too more or less take on the shape of the soul. Then We gave you shape, it says.

Each body has its own separate shape. That is, through that soul being created in separate forms, the bodies take those shapes. Yes. Then We commanded: prostrate to Adam. All but Iblis prostrated, it says. Because Iblis, out of pride and arrogance, tried to play a game of logic before Allah Almighty. What kind of logic game did he play? You created him from clay and me from fire. Fire cleans clay; clay does not clean fire. Therefore I will not prostrate to him, he said. Whereas, had he known: not to the clay, but Allah Almighty was having him prostrate to the spirit He had given to that clay. Otherwise, had Allah Almighty, before giving the spirit to that clay, made them prostrate, then He would have made them prostrate to a being other than His essence instead. So, in this case, if, having given of His spirit, the beings He created honored, the angels He created sinless, and Iblis, created from fire, He made prostrate to Adam, it was not to the earth, to that stone and earth, not to that clay, but to a part He had given from His essence in him; it was a prostration to that part. Iblis could not understand this.

In this case he was (?). And what does it say? He was not among those who prostrated, it says. Yes.

Allah Almighty, by His essence, swearing an oath, decrees: We created you. We created you. What is meant by this: He swears by oath that there is no other god besides Allah, it says. There is no god besides Me, other than My essence. By oath. We created you, He decrees. His saying "We created you", as I said before too, is His creating them honored above the worlds and symbolizes that there is no god other than Allah. Yes. For this reason, since what was created first is our soul, Allah Almighty does not hold our bodies responsible. Yes. Because what was created first is our soul, our bodies, in this outward, hidden world, are our mounts. Our bodies.

Our mounts. Bodies have no reward or sin whatsoever. Our bodies, I mean, when in that Supreme Court our bodies are called to account, and they will testify, they will not be called to account, they will testify, they have no reward or sin. So it is our soul, which uses it, that has reward and sin. That is, this visible thing, this appearance, the body, is a mount that gives the outward appearance; the one using that mount, our essence, our soul, is responsible. This mount is not responsible. This mount is obedient, obedient to the soul. Wherever the soul pulls it, whichever direction it wants to go, it will go that way.

And on the Day of Judgment, when Allah Almighty resurrects us again, what does He say? When you come into My presence with a driver, when you go with bodies into the presence of Allah Almighty, We will silence your mouths, the body's, and bind your feet too, it says; We will make your hands speak. The soul says: why are you testifying against me? And it says: the one who makes me speak, Allah, makes me speak. Thereupon, according to the noble verse "We (?) you twice and cause you to die twice". Our first coming to life is in this world, and our first death is also in this world. Upon the body, not upon the soul.

Our second coming to life is in the world of the hereafter, upon the body. "After the testimony is over, you are returned to the One who first created you," it says, the body. The second death, there again, upon the body. So the body has no sin at all. It is not responsible. Who is responsible, then? Our soul. Soul, nafs and life are one; the flesh is separate. This flesh you see is separate. You see, even if you went seven layers under the earth, to the remotest corner of the heavens you went, you cannot escape a witness in you. That witness is in you. Your own self, what you see, what you see as yourself, will testify about you.

Yes.

In this respect, since what was created first is our soul, Allah Almighty does not hold our bodies responsible; since we are responsible to Allah Almighty with our souls, the address of Allah Almighty is always to our souls, not to our body, because a body that will in the end perish He does not hold as addressee of His essence. He addresses the soul to which He gave a part of His essence, which remains forever, that part of His, and holds it as addressee. How do we understand that it remains forever? From paradise and hell being eternal. From this place being endless. Yes. This subject we explained in our first book, we said.

We see no need to explain it again in detail here. I've already explained it in detail. We have children who are new to this. They too are gaining some knowledge. Yes. That's how I feel. Among the newcomers there is some bewilderment. Like, how can this be. We repeat the word we always say. Listen to us. Keep listening. You will learn what you do not know, in the light of the verses. God willing. Yes.

Allah Almighty, in the continuation of this noble verse, says as follows. Then We gave you shape. This shape is, in simple form, the shaping of the body of Adam (peace be upon him). If we take it from one sentence back: since we are responsible to Allah Almighty with our souls, Allah Almighty's address is always to our souls. We explained this subject in our first book. We see no need to explain it again in detail here, we said. For this reason, that the first creation is our soul, Allah Almighty explains in the continuation of this noble verse, we said. What is the continuation? He decrees thus.

Then We gave you shape. This shape is the shaping of the body of Adam (peace be upon him) in the state of mud. So: verily, We created you. Then We gave you shape. Yes. So, what was created first is our soul. Then We gave you shape: from mud, Adam (peace be upon him)'s body of clay, His creating it. Of course this opens up meaning by meaning.

Allah Almighty: from the essence of a worthless water We, within three dark compartments, shaped you shape by shape. These open up meaning by meaning. Shaping. That's why, if from the surface we follow the essence of the matter He wants to tell us, then, if the time comes, we'll tell about the others too. Anyway, the verses confirm one another. None of them ever contradicts another. Yes.

That Allah Almighty does not hold bodies as addressees, He proves in this noble verse. We create you twice and cause you to die twice, it says. As I said just now, something that will be mortal He does not hold as addressee of His essence. Plus: when you come into My presence with a driver, it says, We will bind your feet, silence your mouths, make your hands speak, it says. The body bearing witness, and afterwards its second death, shows us that the body is not punished. That it suffers no punishment at all. However much sinning, sir, the body does, that it does not suffer sin, that is, a punishment, we see from here.

Then our bodies are not the addressees. What is the addressee? Our soul. That is, our true essence, which drives it. That is the addressee. And it is the one that suffers the punishment anyway. Since our body was given as obedient to the soul, it also does its duty. What is it? Obedient to the soul. Now, the horse: you mount the horse, you ride it wherever you want. When you say jump down the cliff, the horse jumps. Yes, it may resist you a little, but then it throws itself down the cliff. And you go along with the horse. So the horse has no sin. The one who rides it is the sinful one. Or you got a car. What sin does the car have?

It goes on a straight road. If you lift it, hit it against a wall, sir, make it hit left and right, is the fault the car's or yours? You did this. But Hodja, the car also breaks down. Allah created these bodies so that they are not like a car's breakdown. It never makes you flip over. It is always obedient to you. The body. Yes.

So, that Allah Almighty, our soul, by addressing ourselves, that is, our soul, does not address our body, this visible outward being, we understand from here. We think of ourselves as alone. We think we are one. Whereas the One is Allah. The Single One is Allah. We have put on garments. There, we too, as parts, will be freed from the body. There is no going back to the body again. In the world of the hereafter, soul, nafs and life are one. "You have come to Us in the form of your first creation," says (?) of Allah. The form of the first creation was His creating from weakness, as (?). You have come to Us in the form of your first creation.

But some meanings come out here. We were created from our father Adam, and finally you returned to Us. There are such verses too. They confuse them with those. Whereas when He says "You have come to Us in the form of your first creation", soul, nafs and life are one, the bodies are separate. Now, "Every soul will taste death, and your return is to Me," says the noble verse; by confirming all the verses with one another, setting up a proportion, none of them (?) another, how clearly Allah Almighty's noble verses explain to people, but how much people distort them and interpret them according to their own minds, that comes out anyway.

Yes.

If we open the meaning of this noble verse a little: as bodies, our first creation is in this world, and our first death is also in this world. Our second creation is in the world of the hereafter, and again our second death is in the world of the hereafter. These are upon the body. There is no death upon souls. In fact, Allah Almighty, in another noble verse: every soul will taste death, He decrees; souls will die, He does not say. Yes, since death is upon the body, since the human soul does not die, the soul tastes the pain of death upon the body.

As we have explained here too, soul, nafs and life are one, the flesh is separate. For this reason Yunus Emre too says: it is not souls that die, it is bodies that die, he says. The soul being created and being given what we call akl-ı maad, that intellect; while in the state of souls, its knowing its Lord,

yes, we're getting into this,

as a matter of knowing its Lord, was given to man as a helping proof. For this reason, when Allah made a covenant with people, as bodies He did not make a covenant with people. That is, He did not make a covenant with our bodies. Let's put it this way. He did not create our bodies and make a covenant together with the souls, as in this present state. When we did not yet exist as bodies, in the form of the first creation, soul, nafs and life are one. Those souls of ours, Allah Almighty, in that, let's not call it the barzakh world, but when in that address "Elestü bi-Rabbiküm" He was making a covenant with us, at that time, in three groups, when He said "I am your Lord", when He said "I am your Lord", people knowing Allah Almighty and not knowing Him, in the state of souls.

After that, His making a covenant with those souls, writing each one's wishes, desires and will for it as destiny, instilling in it the characters, wishes and desires to live out that destiny, and after that raising it to the barzakh. Yes. So, for this reason, when Allah made a covenant with people, as bodies He did not make a covenant with people. He made a covenant with our souls. He held our souls as addressees of His essence. For this reason the addresses are to souls, to our soul. Bodies are our temporary mounts.

Then, after giving the soul to the body of Adam (peace be upon him), He commanded: prostrate to Adam. To Adam. To whom? To the angels and Iblis. Allah Almighty shaped Adam. Into that shaped matter, that is, the body, the soul of Adam (peace be upon him) without putting, to Adam, who was mud in the state of matter, "prostrate" He did not say.

If, as I just explained, without putting the soul into that matter, He had said "prostrate", if He had said "prostrate to that clay He shaped from mud", Allah Almighty would have made them prostrate to beings other than His essence too. But what does it say? After I breathed My spirit into him, He said: prostrate to this, it says.

Yes, Allah would have made them prostrate to His creations, to beings other than His essence too. In this respect, the whole of the spirit is Allah Almighty. In our last lesson too we told you insistently, and we still say it insistently: the spirit is Allah Almighty; the spirit is not Gabriel. To those who ask you about the spirits, say: it is a command of my Lord.

Thus man, created honored above the worlds,

man,

the reason for his being created honored above the worlds is that Allah Almighty gave that man a part of His spirit. Only man has the spirit. No other being has it. So the spirit is not Gabriel.

To Gabriel Allah Almighty says Gabriel, to Michael Michael, (?). Yes.

In Surah Al-Baqarah, Allah Almighty it

Al-Baqarah, it will probably be on page 16 of the surah. That's my guess. Let's take a look at page 16.

This, verse 98. They've interpreted this one wrongly too. Whoever is an enemy to Allah, His angels, His prophets, Gabriel and Michael, it says, let him know that Allah too is the enemy of the denying disbelievers. Yes. A wrongly interpreted noble verse. God forbid. Allah is no one's enemy. Allah would thus be given an attribute.

In this case

its meaning is this: whoever is an enemy to Allah, whoever is an enemy to Allah, the disbelievers to Allah's angels, His prophets, Gabriel and Michael are hostile. The disbelievers. Not as it says here: whoever is an enemy to Allah, His angels, His prophets, Gabriel and Michael, let him know that Allah too is the enemy of the denying disbelievers. Good heavens. Here Allah does not want to see anyone as an enemy before Him. Because it is Allah who exercises His rule over the servants He created. I mean, enemy means preparing traps for him, sir, not being able to overpower him, or even if one does, bringing a (?) and destroying him.

Enemy means not giving him life. Whereas Allah Almighty has the attributes Rahman and Rahim. With the attribute Rahman He uses the attribute Rahman for (?) in the universe. Now if you here attribute qualities to Allah, to Allah, and call Him an enemy to the disbeliever, you remove Allah's attribute Rahman. You remove this attribute. Now can you understand how ignorantly the verses have been interpreted by people here? Whereas here: whoever is an enemy to Allah. Allah is no one's enemy. Since those people are enemies to Allah, they want to take revenge on Him, you see. The disbelievers are enemies to Allah's angels, His prophets, Gabriel and Michael.

That is the meaning of the verse. Yes.

In this case, verse 97 too they have wrongly interpreted. What does it say? Say: whoever is an enemy to Gabriel, let him know well, it says. Let him know well that, by Allah's permission, the Quran into your heart, as a guide of guidance, confirming the books that came before and as glad tidings for the believers, he has sent down. God forbid. May Allah protect us from such a mistake. Gabriel cannot send this down into the heart of the Prophet. May Allah protect us from such an understanding. Allah Almighty reveals. The Quran is revelation, revelation. Sir, Allah Almighty reveals into the heart of the Prophet; Gabriel (?) from Sidrat al-Muntaha, by the command of Allah Almighty, with the Quran's descent all at once to Sidrat al-Muntaha, would take the surahs from there and recite them to the Prophet.

Now let me read it to you once more as it is, wrongly, and the correct one too let me read to you here. Say: whoever is an enemy to Gabriel, let him know well that, by Allah's permission, the Quran into your heart, as a guide of guidance, confirming the books that came before, and for the believers as glad tidings, he has sent down. God forbid, may He protect us from such a mistake. He cannot send anything down into the heart. Revelation into the heart is given by Allah. Because the Prophet then passes on the verses. What are we saying? Say: whoever is an enemy to Gabriel, what was sent down into your heart, from Allah Almighty, as confirming what was sent down into your heart, what was it? As confirming what was sent down into your heart, what is between his hands, as a guide of guidance and glad tidings for the believers, surely by Allah's permission he has brought it.

What was sent down into the heart, what he held between his hands, taking it from where? From Sidrat al-Muntaha, and reciting it to the Prophet, he brought it. That is, confirming, verifying. Now how much difference is there between them?

I don't know Arabic. But because I am a servant my Lord has raised, I know in what meaning the verses are. Tell me something and I'll understand whether it's a verse or not. These are verses, but they have given Allah attributes here. Yes. This is not our lesson. It has been sent to print. The final steps have been done. It will probably come out soon, God willing. You'll get it and read it. Learn the truth. Know what is right.

Yes. So if, without giving the soul of Adam (peace be upon him) to the body, He had said "prostrate to Adam", Allah Almighty would have made them prostrate to beings other than His essence, to His creations too. In this respect, the whole of the spirit is Allah Almighty. Yes. We say this insistently.

Now we come to the main subject. What did we say? We're reading here. Whoever is an enemy, it says. Sir, to Jibril.

Men kâne aduvven lillâhi ve melâiketihî ve rusulihî ve cibrîle ve mîkâle fe innallâhe aduvvun li'l-kâfirîn. Look what it says here now.

Sir. Lillâhi ve melâiketihî. What does it call the angels? We call an angel an angel. Why don't we call an angel a spirit? We say angel. Because Allah too says angel. And His Messenger: we call the Messenger a messenger. And of the messengers we say messenger. That is, the envoys. After that, "and Jibril". Well then, why do we call Gabriel the Spirit? We can't comprehend this. Jibril, why do we call Jibril the Spirit? We call His angel an angel. We call His envoy an envoy. Why do we call Jibril the Spirit? And, and Michael. Why don't you call him spirit? Michael too. Israfil too. Azrael too. Gabriel too.

The greatest of the angels. Well, you call Gabriel the Spirit, so why don't you call these others spirit? Ah, Gabriel brings the verses. Yes, he brings the verse as his duty. But it was recited in his heart, confirmed. How can you say, how, based on what knowledge, showing which verse, can you say that he sent it down into your heart? Does Allah Almighty not say in His noble verse: while I am revealing into your heart, do not hurry and move your tongue. Where did you hide this noble verse, where did you deny it? Well, does He not say: when We reveal into a prophet's heart, by all means let the accursed one not try, it says, to whisper temptation to him.

But We place Our revelation firmly. The temptation Satan gives is cancelled in his heart, it says. It is cancelled in that person's heart. And they interpret that wrongly too. What was it? He cancels Satan's. Then the revelation was given. Even if it were so, well, this noble verse, where did you hide it? Look, Allah reveals. Now here, how did you make Gabriel reveal?

I mean, logic, (?) they have instilled in people like this. Allah's justice, His existence, His majesty, that He is capable of everything, they have overshadowed. Say "Allah revealed", come on. He can't say that. Indirectly, through men, through others.

These are not intentional. That's my guess. It's not possible to get it this wrong, to interpret it like this. These must all be intentional. Yes.

Yes.

Allah Almighty, who also holds man as addressee by creating him, with the spirit He gave man has made man the noblest of His creations. For this reason, giving Adam the spirit He created, after that He said to the angels: prostrate, He said. Except for Iblis, the angels prostrated. But Iblis was not among those who prostrated. What kept Iblis from prostrating was his ego and pride. For this reason he became one of those expelled from Allah's presence and was cursed. So, although the one who is man's enemy, who opposes Allah's command, and personally, personally, openly, plainly said "I will lay traps before Your servants who come to You and keep them from coming to You", despite his saying so, how can we, as servants of Allah, throw Allah's command behind us and make friends with our enemy, and toward our Lord, who feeds us, gives us drink, raises us and in the end will call us to account, commit treachery and ingratitude?

God forbid. Let's use our minds. Let's not be Satan's plaything. Yes.