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Yes, my dear friends,
After leaving my town in America, traveling through London, Paris, Hamburg, Gelsenkirchen, Duesseldorf, and Amsterdam
and dealing with my wife’s medical problems and having some conversations there with friends of ours,
I came to Turkey to live Ramadan, to get some rest and to see some friends,
but I haven’t expected at all to be with you here, which is a great blessing, within this window that was opened by chance.
I am grateful to Hu as Hu granted this sincere companionship and knowledge sharing.
My goal is not to counsel you in these conversations, of which we will have the last one tomorrow.
As there are surely much cleverer people among you than I, and there are experts who have much more knowledge on their subject than I do,
my goal is to make you realize the fact that there might be some different views other than that which you have been aware of so far
and that you are not limited with the options you have.
That’s why I have shared different points of view about various subjects with you in short.
Today, I would like to share the meanings of some verses in the Koran as far as I understand them.
First, I’d like to tell you a story I’ve just remembered. I had shared it with my website readers before.
I have heard that people like stories. Anyway, our friends are angry at me.
They say “we have no time for stories, tell us the details of the subject”, but they must indulge me for a moment.
While digging his field, a man finds something wrapped up in a plastic bag.
He opens it immediately.
The paper contains a passage with the title of it in a text in his own language stating “one who reads this will find the treasure”.
However, the rest of the text is in a different language that he can’t read.
He directly runs to the imam of the village with the text.
The imam of the village is a great man for him, a wise man.
Perhaps the ghaus or the mujaddid (renovator) of the time.
And plus the imam has finished the Koran course, and he recites the Koran by heart.
But, however, he is not very good at understanding the Arabic language. Alright, it doesn’t matter. He knows the Koran by heart!
He immediately takes the paper and instantly says that
it writes that whoever reads this will find the treasure. And, there is a prayer below in Arabic.
He continues by saying: “Let’s make copies of this so that everybody can read it.”
With his holy hands, he makes copies of what’s in the paper and hands it out to the villagers.
Everybody starts reading the 15-line passage, with letters in his own language, written by the imam.
After some time, a man says in the village café states: “Fellows, it won’t work to read it once a day. Let’s read it every morning and evening.
Of course, there must be some miracle in it.” A few more days pass.
They decide to read it forty times a day. And then, a hundred times a day.
Some of them think that they cannot find the treasure and say that “this is a fallacy. Someone made this story up to give us hope.”
And some others go on reading faithfully and insistently.
Months pass after the event but unfortunately no one finds the treasure. Then one day, a traveler stops by the village
After he performs the night prayer in mosque, he notices that people are praying together.
No one has heard of something like this before.
He says to the imam while leaving the mosque: “Will you please teach this prayer to me? What is it?”
The imam gives the man a written form of the prayer, and puts him up in the guesthouse.
When it gets deserted and people sleep, the man wakes up, lights the candle
and starts reading the Arabic prayer on the paper, whatever it is or what kind of a prayer it is…
he leaves the guesthouse with the candle in one hand , and paper in the other hand;
arrives under the big pine tree located in the middle of the village, reads the prayer in the paper again,
walks towards the river course on the northern outskirt of the village and then reads the arabic prayer in his hand,
He goes to the drooping willow by the river course.
Reading the paper, which is known as the prayer by the villagers,
he turns to the north by the river, takes 21 steps, and starts digging the bottom of the big rock there.
He finds a wooden box there and gold in mint condition in the box.
He takes them and proceeds on his way.
The paper that is thought to be a prayer and read by the villagers everyday writes correct.
But on the contrary to the unbelievers, it requires to be READ.
He reads the prayer in a way that is different from the villagers’ reading.
He understands the meaning of what’s written and finds the treasure doing what is necessary.
On the other hand, the villagers keep reading the words every morning and evening, whose meaning they don’t know,
in their own languages, which are given to them by the imam and which they think are a prayer.
They read day after day simply for the purpose of reading, just like the villagers of the imam.
Or they try to read or they cannot read.
Now before we proceed to our main subject, let’s give a warning for those who are listening to us but have lack of comprehension.
We have already mentioned widely that although the meanings of all prayers and zhikr
in our book “Dua and Zhikr” are not known or are read without believing, they will be of great use.
It’s just a way of operating a mechanism and its realization has nothing do with faith or a god up in the sky someplace over there.
Instead, here, “reading” means to know the meaning.
Now, after emphasizing it, let’s get back to our subject again.
How do you read?
First of all, it must be clearly understood that the Koran is not from a god, whose only problem is people,
and whose focus is on people in the world, or in Mecca from his throne, arsh.
And it’s not the orders of a god who commands according to changing conditions all the time.
If we want to understand the Koran in a serious, coherent,
and logical way of integrity and as a treasure of information and secrets,
then we must understand that we must evaluate this information in a coherent and logical way of integrity.
That’s why we must realize that the Koran is a book of data that has descended dimensionally (enzal)
in a completely logical way of integrity and tells the way of integrity that consists of wahy(divine inspiration).
If we see contradiction in the Koran, that’s not because it has contradictions,
instead it is because we can’t understand the spirit and the integrity of the Koran.
The way to understand the Koran is to understand its fundamentals
and then evaluate every bit of information according to these basics.
Let me give you an example.
If while the sura of Ihlas emphasize the absolute singularity of the One referred to by the name Allah,
and that no other existence can be considered,
and you understand it as the dualism of servant-god according to the explanation of another verse,
this shows that you don’t have logical integrity or a deep and comprehensive view.
To understand what those written in the Koran indicates, first of all you must realize what the book primarily depicts.
You must realize and comprehend that it explains a thought and a point of view, an evaluation system, not some old stories or events.
Then you may comprehend what all the events try to make you realize.
Do you know which parts of the Koran I like best?
The parts that contradict my logic, and seem incorrect to me.
However, all mysteries lay in those parts.
Whenever my limited, conditioned and relative logic cannot stand together with any part,
then I know by experience that therein lay the mysteries.
I know that there is a Hidden Rosarium there, and I dive into it.
People mostly refer to the interpretations of the Koran to attest to what they have accepted without thinking.
Whereas I approach the Koran each time without any prejudice for the purpose of being able to understand another reality which I haven’t noticed before.
Those who approach the Koran with prejudice and use it to attest to what they have heard,
close the book and put it aside without even adding one word to their brains.
The manner of reading the Koran is to start reading each time as if you are opening the book for the first time
and reading whatever it says there as if you don’t know anything,
even if you have read it over and over again, and then try to understand what it denotes to.
For this reason, to understand the Koran, first you have to build the main steel skeleton according to the basic ayats
and then you have to place other issues according to this main body so that the subject can be perceived holistically.
Otherwise, you come to the point of seeing the Koran as a collection of contradictory statements which are not connected,
and which shows differences according to the conceptualization, instead of viewing it as the book of holistic knowledge.
Also, without thinking, by way of imitating, you say: “This is from our god and all of it is `true’”
and you live at the point of accepting it without thinking.
But, what you are asked for is to evaluate the Koran with your wisdom and put forward your ideas,
to realize what is being aimed at by way of giving examples.
The Koran is not something which is imposed on you from outside, but an outside reminder of a reality within your being.
The Koran is the call of the Essence within your being.
However, I cannot continue further without pointing out an important issue.
Some people show up and say that the Koran cannot be read with a Latin transliteration,
and close the way to those who don’t know how to read the Koran in Arabic letters.
Imitators start repeating this fatva immediately.
Let me explain it my dear friends: First of all, it is impossible for a Turk to read the Koran with the proper pronunciation of Arabic sounds,
for example the guttural sounds ayin or gayin cannot be pronounced by a Turk since the Turkish alphabet does not contain these sounds,
especially if these people are above 30 or 40.
Just like we cannot pronounce French as a native French person does!
I can’t say anything about you, but for myself, I cannot speak English the way an American,
who has been brought up in the United States, does because I was not brought up in the United States.
Of course I can express myself, but I cannot pronounce each and every word the way they do.
Also, I cannot pronounce the guttural sounds like native Arabic people do.
Now let’s look at the second and the most important point of this subject.
Words are repeated in the brain as a result of visual perception and then the sound is produced by the voice system.
Please do try to understand this part very well,
as I might not be able to explain it well enough.
The eyes send the letter shapes to brain as an electrical signal with a special wave length.
The brain then decodes that special wave length and assimilates it to the letters already existing in its data base,
and it is visualized in the realm of the Name Al Musavvir
which then sends it to the tongue through the larynx.
The tongue is then the last part of the process.
The important thing here is the decoding of the meaning coded in the electrical message,
or electrical wave, which reaches the brain; not turning it into an image.
While the process up to this stage is the same for people all over the world,
the part which reaches the tongue through the larnyxs shows differences according to different geographical areas.
The important thing for thinking brains is the meaning reaching their brain.
Those who cannot perceive the meaning in depth, evaluate matter with a materialistic point of view,
which is based on the eyes and the tongue when explaining religion.
So, read the Koran’s words with letters which are easier for you no matter what language they are.
And most important of all, learn the meanings of those words and try to evaluate them.
This is the conviction that we have reached as a result of our studies in detail for more than 40 years; I leave the matter to your judgment.
Now, let’s look at some Koran ayats, which I think are somewhat hidden between the lines and not noticed, as much as our time allows us,
under the light of “B” secret which was explained by Hadrat Ali and from the point of view of singularity emphasized in Sura Ihlas .
Let’s start with the first ayats of Surah Al-Baqarah which comes after Surah Al-Fatiha
As much as we can understand, with an interpretation from our window:
1-) Eliiyf, Lââââm, Miiiiym;
2-) Zalikel Kitab'u lâ raybe fiyhi, hüden lil müttakiyn;
As I stated earlier, the word “book” in Arabic means knowledge in our language (Turkish).
Of course, a book did not fall down from above to anybody.
The meaning of the ayat, then, is like this:
This definite knowledge that cannot be doubted is enough to make those who want to be protected realize the reality.
3-) Allatheena yu/minoona bialghaybi wayuqeemoona alssalata wamimma razaqnahum yunfiqoona
They believe in the unknown of their own essence; that is, they believe that their reality is the beautiful names
and Attributes belonging to Allah and yukiymus salate, that is they realize, experience salat=namaz to live and feel this reality.
They share this spiritual food with those who cannot experience it,
and they then tell the others about it and become a helping hand to them to experience it.
4-) Velleziyne yu'minune Bi ma ünzile ileyKE ve ma ünzile min kabliK
They believe in what is being descended dimensionally to you and in the same way they believe in
what was descended dimensionally to those who had lived before them.
wabial-akhirati hum yooqinoona;
and they have a definite knowledge about their future life after what has descended dimensionally to them.
2/5-) Ola-ika AAala hudan min rabbihim waola-ika humu almuflihoona;
They have realized the truth with the reality coming out into their consciousness from the level of rububiyyat in the Essence of their being
and this is the reason why they have attained salvation.
Now, from our window, let’s have a look at the meaning of Ayat-Al-Kursi,
of which I am sure most of you have heard before and have been saying to get protected.
Here, I want to draw your attention to a very important matter.
According to my understanding and my observation, Ayat-Al-Kursi is trying to make us notice
the Beautiful Names and Attributes which belong to Allah and are coming out under the name ‘’ Universal Man’’.
Starting from the level of Huwiyyat (Identity) in Ahadiyyat (the quality of being AHAD) which is the reality of the universal man down to the level of the human body,
Allahu la ilaha illa huwa alhayyu alqayyoomu.
There is no god and there is not a concept of god, only Allah and Hu is the source of life; everything exists within Hu.
la ta/khuthuhu sinatun wala nawmun
Because of this dimension of reality within man, Hu’s sleeping or dozing off is not even a subject to be discussed.
That is, the existence of the One denoted by the name Allah in your being is never careless of Hu’s self or the deeds Hu reveals.
lahu ma fee alssamawati wama fee al-ardi
Semawat, that is your consciousness levels or Arz, that is your existence in the physical body dimension,
are all for Hu’s Beautiful Names and the Attributes to come out.
man tha allathee yashfaAAu AAindahu illa bi-ithnihi
It is not possible for anyone to help you or for his intercession (Shafaat) reach you unless the meaning,
the composition of the Beautiful Names which form your being is available.
yaAAlamu ma bayna aydeehim wama khalfahum
That martaba (level of consciousness) knows what is apparent and beyond.
wala yuheetoona bishay-in min AAilmihi illa bima shaa
No one can comprise the knowledge (ilm) in his inner-self with his consciousness unless Hu wills and reveals
wasiAAa kursiyyuhu alssamawati waal-arda
The properties of Hu’s Beautiful Names at the level (martaba) of Rububiyyat comprises the whole existence of the being and is directing him
wala yaooduhu hifthuhuma wahuwa alAAaliyyu alAAatheemu
to protect and carry on these is his natural function. The truth (haqiqat) in his inner-self is a supreme and great reality.
This is the meaning of Ayat-Al-Kursi concerning its appearance from a human being to the extent
that we can see from our window, that we can observe and understand.
Besides that, the same subject should be evaluated in terms of universal dimension
because each ayat has a visible (zahir) meaning, an unseen (batin) meaning and matla (divine purpose in the Knowledge) according to Rasul of Allah.
Of course, you can examine different explanations and interpretations from people with whom you share the same understanding of the matter.
Now, let’s look at the meanings of some other ayats which shouldn’t escape our notice.
99-) Walaw shaa rabbuka laamana man fee al-ardi kulluhum jameeAAan afaanta tukrihu alnnasa hatta yakoonoo mu/mineena
100-) Wama kana linafsin an tu/mina illa bi-ithni Allahi wayajAAalu alrrijsa AAala allatheena la yaAAqiloona
Verses 99. and 100., the verses of Sura Yunus.
If your Rabb (Lord; the origin of all being as El Esma (the names of Allah)) had pleased, surely all who are in the earth would have believed, altogether;
will you then force the people until they become believers?
No soul can believe, except by the will of Allah.
99-) Ma AAala alrrasooli illa albalaghu * Nothing is incumbent upon Rasul(the locus of the Knowledge(ILM) disclosure ) but to proclaim (the message),Sura Al-Maeda
La ikraha fee alddeeni, Sura Al-Baqara,256: There is no compulsion in religion.
istaAAeenoo biAllahi, Sura Al-Araf, 128, Seek help in Allah by means of the mystery of “B”;
that is, from the Divine Reality (Haqiqat of Uluhiyyat) in your Essence from which your existence has been composed of.
Waqada rabbuka alla taAAbudoo illa iyyahu; Sura Al-Isra,23
Your Rabb has decreed that you shall not serve (any) but Hu.
For that reason whatever is on The Earth, in existence, they all serve Hu by way of revealing Hu’s Asma (Beautiful Names) and Attributes.
Wama khalaqtu aljinna waal-insa illa liyaAAbudooni, Sura Adh-Dhariyat,56
I have created Jinns and humankind, but that they should worship Me.
It is not possible for them to act in another way; I have created them only to serve me by revealing the properties of my Names and Attributes.
Qul kullun yaAAmalu AAala shakilatihi *Al-Isra,84, Say: "Everyone acts according to his own disposition”.
ma min dabbatin illa huwa akhithun binasiyatiha; Hud 56 There is no being that my Rabb doesn’t hold it by its forehead (hypothalamus).
This becomes real, as the feature of the martaba (level of consciousness) of Rububiyat(Rabbhood) reveals in your brain.
Hear what the following verse says;
Wa-in tajhar bialqawli fa-innahu yaAAlamu alssirra waakhfa; whether you raise your voice or not, it doesn’t make any difference.
It was hidden in its secret. Hu knows even the most hidden secret as Hu is far beyond everything.
Wa-itha saalaka AAibadee AAannee fa-innee qareebun ojeebu daAAwata alddaAAi itha daAAani; Al-Baqara 186 ,
When my servants ask you about me, I am Karib, (CLOSE) to the invitation of the one who is praying. I answer the invitation the moment he prays to me.
innama yakhsha Allaha min AAibadihi alAAulamao, Fatir 28
Awe felt for Allah is felt only by those who have knowledge(ilm).
Now hear what Sura Al-E-Imran, verse 175 says;
wakhafooni in kuntum mu/mineena, Sura Al-E-Imran, verse 175
“Fear me if you are a believer(mumin)”. Now, let’s stop here for a while. This part is crucial.
While it mentions “awe” in the Koran, that is after contemplating and comprehending the whole system, universe and beings,
and feeling the nothingness of himself within the infinite world of creation and as a result feeling awe,
why does it say “fear me if you are a believer (mumin)? Is it normal to be scared of Allah? Why is Allah feared?
Let me give you some tips. With the saying “fear me”, Allah mentions the existence of Hu in individuals.
It points out the existence of Hu in individuals. Not the absolute existence up in the sky.
Namely, if you make some mistakes, which you shouldn’t actually,
you meet the consequences of being separated from the “I” in your Essence and staying away from “I”,that is being expelled from “I”.
The verse here says that one should do the required deeds to reach Hu for fear that that person might stay away and apart from Hu, and be veiled from Hu.
It doesn’t mean “I have a stick in my hands. I’ll put you in hell and burn you there.”
It means “valuate the existence for fear that you might be separated from the Essence in your being”
which we have already read and indicated before. “faaminoo biAllahi warasoolihi alnnabiyyi al-ommiyyi...”
Believe in Allah by the mystery of “B”, and the Rasul of Allah whom you accepted as unlettered (ummi) prophet.
Believe in your Nabi who didn’t READ the sunnah of Allah before the revelation of nubuwwat in him.
Araayta mani ittakhatha ilahahu hawahu. Furkan, verse 43
Did you see the one who developed his own god through his own fancy?
Inna Allaha la yaghfiru an yushraka bihi wayaghfiru ma doona thalika liman yashao. Sura An-Nisa 48
Allah never forgives those beings who commit polytheism (shirk).
Allah bestows the rest to whoever Hu wishes.
lein esrekte leyahbetanne amelüke
All your actions comes to naught if you commit polytheism. Sura Az-Zumar, verse 65
They equate things, about which Allah shows no evidence, to Hu. Al-E-Imran 151
inna alshshirka lathulmun AAatheemun. Luqman 13
“ It’s certain that polytheism is a grievous oppression”.(sin)(Zulm)
innama almushrikoona najasun
“Polytheists are definitely dirty” (Najees). Sura Al-Tawba, 28.
Pay attention to the second verse here.
La yamassuhu illa almutahharoona
Those who aren’t purified, namely cleared off from polytheism, shouldn’t touch the Koran.
This is because when they read the Koran with polytheist mentality, they don’t understand anything.
The idea of polytheism and hidden polytheism should be abandoned to comprehend the Koran,
and only after then, you turn towards the Koran with the understanding of Oneness and comprehend it.
If you can’t do this, then you shouldn’t touch the Koran since you are equivalent to being dirty.(nejees)
Reading with dualism, you can’t understand the spirit and secret of the Koran.
The meaning of pure (taaheer) doesn’t mean to spend two hours in the bathroom cleaning yourself.
Being pure, means to purify your consciousness from polytheism (shirk).
That’s why it’s said: Inne men müsrkine necis.
Polytheists are dirty, nejees.
Yes.. Wala tadAAu maAAa Allahi ilahan akhara la ilaha illa huwa kullu shay-in halikun illa wajhahu lahu alhukmu wa-ilayhi turjaAAoona
Don’t create a god beside Allah.
There is no god, only Hu.
All the others except Allah’s face are equivalent to naught.
La tajAAal maAAa Allahi ilahan akhara fataqAAuda mathmooman makhthoolan. Al-Isra 22
Don’t create a god beside Allah,
or else you will be condemned and left alone.
Now the subject is SPIRIT-RUUH
Wayas-aloonaka AAani alrroohi quli alrroohu min amri rabbee wama ooteetum mina alAAilmi illa qaleelan. Al-Isra 85
The Jewish wisemen ask you about the Spirit. Tell this to the Jewish,
not to the Muslims or the believers. Tell the Jewish businessmen that,
“Spirit is in the command of my Rabb, yet little knowledge is given to you about the spirit.”
Unfortunately due to their ignorance, Muslims today don’t know why and how these verses are revealed,
and as a result they think they are for them.
They take the words that are told to the Jewish personally
and say that “We don’t know about sprit. We are not given knowledge on this subject.”
May Allah give salvation to them. What can I say?
What can I say?
WaAAallama adama al-asmaa kullaha. Al-Baqara 31
Adam was taught all the names.
That is, Allah programmed all their spirits with the attributes of the names of Allah.
Waan laysa lil-insani illa ma saAAa. An-Najm, 39.
Man can have nothing but what he strives for.
Wama tujzawna illa ma kuntum taAAmaloona. As-Saaffat 39
You are requited nothing save what you did.
Faalyawma la tuthlamu nafsun shay-an wala tujzawna illa ma kuntum taAAmaloona. Ya-Seen, 54.
You will get your payoff, meet and live only the consequences of your deeds.
“Allah is not cruel to them, but they oppress their own souls”. Sura Al-Ankaboot 40
Everyone has their own degrees according to their deeds. Al-Ahqaf 19
They are paid for their deeds, and can never be wronged.
“Most surely you will taste the painful punishment.
This is nothing but the results of your deeds.
This is the outcome of what you did.
This is the consequence of what you did with your hands”. Al-Hajj 10
Allah is not oppressive to the servants.
Yes, my friends.. There are so many verses that must be thought about deeply and dwelled upon.
And if you excuse me, I will not take up any more of your time.
We have run out of time.
May Allah grant all of us the ability to read, understand and evaluate the meaning of the Koran again with foresight.
If we can’t do this here on earth, we will never have the opportunity after leaving earth with the transition called death.
May Allah protect us by way of making us realize the deeds we might feel regretful of.
Be from those who are protected. Goodbye.