Al-A'raf 189: He is the One Who has created you from a single nafs and who has created a spouse from it so that it finds tranquility. When he approached his wife, she took on a burden (became pregnant). She carried it for a while. When the pregnancy became heavy, they prayed to their Lord, saying; “Verily, if You give us a flawless child, we will be among the grateful ones.”

May Allah be pleased with you, he says. And it says: who created you from a single nafs, and created from it his mate so that he might find rest in her — it is He, that is, Allah. When he united with his mate, she bore a light burden; she became pregnant. She carried it for a while; when her pregnancy grew heavy, they prayed to their Lord, to Allah: "By Allah, if You give us a flawless child, we will surely be among the grateful." The verse is very important. All verses are important, but here listen carefully. Very carefully listen. Don't look at this verse with a very short-sighted view. With a short-sighted view. What is a short-sighted view, Hodja?

Quite plainly: "who created you from a single nafs," that is, who created you from Adam, and who for him created his mate so that he might find rest — what is there to pay attention to here? That would be a very short-sighted view. Although it is attributed to Adam, to Adam (peace be upon him), pay attention to the verse. It says: who created you from a single nafs. Wasn't Adam too created as a human? Now pay attention here. Who created you from a single nafs. So Adam too was created from a single nafs. Because for Adam He created the clay, created his body from clay, then gave him the spirit.

He too — since that spirit, nafs and life are one — he too entered among the created, from a single nafs. If we pay attention here: who created you from a single nafs. That is, this is not necessarily in the sense that He created you from Adam — not this. Adam too was created from a single nafs.

So since Adam too was created, since He says He created you from a single nafs, Adam too enters among the created. As a human. Then who comes before him? The Prophet Muhammad (peace be upon him) comes. In this case Allah Almighty, after His light, then gives him of His spirit. He creates from His light, then gives of His spirit.

So since he too enters among the created, when He says "who created from a single nafs," it leads to the truth anyway. As I said before, spirit, nafs and life are one. Bodies are separate. Bodies. Spirit, nafs and life are one. So if Allah Almighty gave of His spirit, gave of His spirit, since spirit, nafs and life are one — "that I created you as a part of My Being, created you, then clothed you in the garment of the body, so that you would multiply in that bodily garment, from Adam's left rib, so that his nafs might find rest, I created Eve," He says. I created Eve. So that his nafs might find rest.

That is, so that the nafs of the first human created might find rest, and, as we also said before, to set up the human factory. In this case Allah Almighty, outwardly, for people to multiply, brings the first nafs in the garment of the body from Adam. The multiplying of the first nafs on earth comes from Adam. Before that, in the realm of spirits, in that realm of Lahut, from the Prophet Muhammad (peace be upon him), since there is nafs in all spirits, it comes from the Messenger of Allah. Since the Messenger of Allah too is created, since he was given of His spirit by Allah Almighty, that single nafs goes back all the way there.

Yes. That's why we said, let's not look at it with a short-sighted view. At this nafs.

Yes.

In the outward meaning, Allah Almighty, for people to multiply on earth, speaks here of Adam (peace be upon him). Who created you from a single nafs, from this Being of His. Who created from a single nafs. Because Adam too enters among the created. Yes, all the created enter among the created. And a question like this may come to your mind.

Since man was created honored above the worlds, the nafs too is from Allah Almighty, and there is nafs in all animals too. Animals have nafs too. You might ask: is this nafs too from Allah Almighty? The nafs within bodily garments making itself eat and drink, being nourished, all of the nafs — that nafs being given by our Lord to all creatures. To all creatures. But apart from that nafs there is a distinction. What is this distinction? Allah Almighty being the universal Spirit and speaking a great deal of the spirit. The Spirit: the form of His Being, of His Being entirely within the attributes.

His true form, the form in which He was seen by people in the realm of Lahut. And since He spread over all people from His forms — "however you see Me, I am a (?) of it, a (?) in it, a (?) in it," He says. His manifestation in this way here — so that when people become aware of the manifestation, they would not make His image, His likeness, and worship it. That is why Allah Almighty is free from any particular form. From any particular form. He comes in every kind of form, but when it says His true form, it is the form in which He was seen in the realm of Lahut. And only from that honored, holy spirit of His has He given to man.

Since none of His other creatures has of His spirit, man was created as the noblest of creatures. And man was created honored above the worlds. Yes. In this case all beings, for sustaining their own lives, need the nafs.

People's nafs too — they call it the animal nafs, don't they, some do, the animal nafs. Because he cannot reform this nafs of his, it is called the animal nafs. Well, for example, the spirit coming into the world — just as it's called the animal spirit, whereas we call it the bodily spirit. Bodily spirit. Not every spirit is an animal spirit. Therefore calling it the bodily spirit is more useful. Bodily spirit. For example, we call the spirit in the realm of Jabarut the sovereign spirit, the spirit in the realm of Malakut the spiritual spirit, and the spirit in the realm of Mulk the bodily spirit.

But some call it the animal spirit. And its finest state is the state of the spiritual spirit. Those who say "animal spirit" try to say it because they could not reform their nafs, but since it is also in those who reform their nafs, and since it has taken on a body, there is use in calling it the bodily spirit. It is not an animal spirit. In this case people were created as the noblest of creatures, and because there is spirit in them, they were made honored above the worlds. Yes.

And see: who created you from a single nafs, that is, the bodily spirit — the bodily spirit's appearing on earth in the form of putting on a body, appearing on earth — from the earth (?) too, creating Adam in Paradise and from Adam's left rib creating our Mother Eve. yes compared to the right ribs, a man has one rib fewer on the left. in this case, since Adam was created from clay, since after the clay the spirit was given to him, where was Eve created from?

For Eve too to be created, a body was needed. And with that body being created from Adam's left rib, Allah Almighty makes the man manager and ruler over women. Yes, now we move on to our lesson in the outward meaning. We move on to our lesson in the outward meaning. So "who created you from a single nafs," that is, who made you derive from His Being, because He gives of His spirit; He gives spirit, nafs and life. But Adam (peace be upon him), whom He first clothed in a body on earth — on earth — since it is the first creation of the nafs as a human, that from Adam (peace be upon him) we descended on earth — earlier, Allah Almighty, in the state of spirits in which we were created before.

We were not born from one another there, not brought forth. Allah Almighty created us separately. Our spirits. In the world He put us into a (?). Raising us, through mother and father, through an environment, He accustoms us to our surroundings. In this case, for us to reproduce, Adam and our Mother Eve — He brings them to earth as grown-ups. They raise their children. They raise them. And they become an example to us. We too, in the same way, raise our children with responsibility, and them we prepare for the Hereafter. For the realm of the Hereafter. Because a father's greatest legacy is teaching his child his religion.

Yes. Now, "who created you from a single nafs" — since Adam came down to earth first, ruling over his nafs, now in the outward meaning: who created from a single nafs; so that he might find rest, it is He who created his mate. It is He who created his mate. When he united with his mate, she bore a light burden. She became pregnant. She carried it for a while. When her pregnancy grew heavy, to their Lord: "By Allah, if You give us a flawless child," it says, "we will surely be among the grateful," they prayed. Yes.

How did Adam know he would have children?

How did he know?

Earlier, by having Adam enumerate the names of things and creating him honored above the worlds by giving him of His spirit, Adam knew that from his own loins so many spirits would come. So, in this covenant, since people, that origin, (?) and do not know it as the Lord does, those who will come from his loins, in the world, they have them brought out. Because they come from his loins. They have them brought out in the world, have him make a covenant with Allah. Whereas, with those to come from his loins, it says — with those who will appear from his offspring, his offspring, with those who will appear, He made a covenant, it says.

Here, since they could not know that place, from Adam's offspring they take them out, because it says they will come out of his back. They take it that He took them out of his back. Taking them out of his back — whether in the world or in the mother's blood, Allah knows. Yes. That's why

Yes.

So here, in the outward meaning, Allah Almighty — that we came from Adam (peace be upon him), that He made a covenant long before with those who come out of his back, his offspring — we had already seen this in Surah Al-A'raf. We read it. We told you. He created you from a single nafs. The meaning here: the first created is the Prophet Muhammad (peace be upon him), we have said. Yes. Then from his spirit the spirits of the prophets, and from the spirits of those prophets the spirits of the peoples were created. "who created you from a single nafs" — when that is said, Allah Almighty wants to describe His power of creation. Since we write these parts for the general public as far as possible, we write them camouflaged. Camouflaged. For example, what do we say?

When it says "who created you from a single nafs," Allah Almighty wants to describe the power of creation. That is, we mean that He gave a part of His Being, but (?) (?). The power of creation — how, how much, how beautifully He created us humans, so to speak — we steer it there. Also, it is His creating Adam's body and, as the first nafs, to the realm of Mulk sending him. Yes, as the first nafs. This shows Allah Almighty's ways of creating.

When He created from His Being, in this

case, Allah Almighty's (?), ways of creating — that is, the spirits He created earlier as a part of His Being: giving the spirits to the body, bringing the body into the world, from there as a factory, from the human factory, (?) them into that bodily garment — shows Allah Almighty's ways of creating. It shows His might, His knowledge, His power, our Lord's. Yes. This too shows Allah Almighty's ways of creating, we have said. His first creating the Prophet's spirit, then earlier creating all people as spirits, and people making a covenant with Allah Almighty in their true forms — true forms meaning: making the covenant while they were spirits in the realm of Lahut — then putting on the garment of the body to come to the realm of Mulk, and the first of the bodies being Adam and our Mother Eve — this it makes known. We have said.

Since the Arabic text has no exact equivalent in Turkish, we are now trying to explain this part, but this part is veiled too. Covered. We will open this part up for you. Since the Arabic text has no exact equivalent in Turkish, the verses cannot be opened up with their exact equivalents. That is, like "who created you from a single nafs, then sent Adam to the world" — since there is no exact equivalent of this, it can only be understood this way. Who created you from a single nafs. Then, saying "then," the one who brought Adam, well, to the world as the first nafs — that is, let's not call these parts veiled; rather, because the Arabic has no full meaning in Turkish, its Turkish equivalent — indeed, since Allah's word rests upon letters, however much it is Arabic speech, since it cannot be opened up even in Arabic — for those realms must be seen, must be known — for it to be opened up, our Lord must give that person wisdom along with knowledge, so that these are fully opened up. Yes.

So we are opening up this part in a veiled way. Since the verses have no equivalent in Turkish speech, the need arises to open them up as in the translation. That is: who created you from a single nafs. In fact it refers to His Being: like "who created you as a part of His Being and clothed you in the garment of the body and sent you to the realm of Mulk" — that cannot be opened up; only one possessing knowledge will open it up that way. They will see those realms. People whom Allah has raised, through people to whom He gave knowledge, He will have these told to people.

As far as our tafsir (?) allows, we are trying to open up and explain their meanings to you. May Allah Almighty grant us all good understanding and insight, and make us servants of Allah and the community of His Beloved, we have said. Then from the left rib of our father Adam He created our Mother Eve as a body. As a pair of bodies to produce the people who will come into the world in the realm of Mulk, that is, He creates our Mother Eve as a mate for our forefather Adam. When Adam (peace be upon him) approaches our Mother Eve, she takes on a light burden. That is, our Mother Eve becomes pregnant.

She carries this burden for a while. When the pregnancy grows heavy, our Mother Eve and our father Adam turn in prayer to Allah, their Lord. "If You give us a righteous child, we will give thanks to You," they said. See how beautifully they say it. So our forefather Adam, since he was in (?) in Paradise, and since he knew that those spirits would come from his loins, since from his loins all the non-Muslims and Muslims, those three groups, would come, prays to Allah Almighty. Give us a good child, don't give us from those, he says. From my loins, that is, of the first children You will give me, don't give me from those non-Muslims, he says.

But Allah Almighty accepting his prayer — by giving him both a Muslim, a believer, in Abel, and Cain — He will give both of the good and of the bad, so that the good and the bad will be separated. And these will be tested with one another, well.