The Evolution Deceit

Highlights from Mr. Adnan Oktar's interview on 1 October 2011

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A9 TV; 1 October 2011

Surat an-Nahl, 97

Anyone who acts rightly, male or female, being a believer, We will give them a good life and We will recompense them according to the best of what they did.”

This verse is a miracle. A visible, tangible miracle. Allah says it is impossible to act rightly and live a bad life. He says if people are one hundred percent righteous, He will give them good lives. Is that not a clear miracle? Something tangible. Because it can be seen. If people are righteous, they will inevitably live good lives. This is one of the secret miracles of the Qur’an. Righteous people live well. But if they are truly righteous. Not if they are half-hearted about it. Because everyone thinks he is righteous. Yet many people are not sincere at all. That is out of the question. It requires a special strength, a special determination. It requires special care. It needs special attention at every moment. It requires huge will power. For example, I am speaking now. But if while I am speaking I think to myself, “How finely and rationally and to the point I am talking,” then that is not sincere at all. It is ascribing partners to Allah. And so it is lost. Because it is Allah Who makes me speak. In that case, my words would be very wrong. My language will be false. For instance, when I praise you, I am praising Allah. Because it is Allah Who creates that beauty and Allah Who makes us like it. But Allah also alarms us, or makes us uneasy. A panther is beautiful, for instance, but one is frightened when one runs across one. Allah could have made us love snakes, had He so wished, but He makes us think they are repulsive and does not allow us to like them.

Master masons gathered together. Freemasons said, “Jesus the Messiah (pbuh) told us to follow this man carrying the pitcher.” “He is also carrying a pitcher,” they said. “So follow him and obey him.” “So we also listen to the hodja, and follow him,” they say. They think very kindly of me, of course. May Allah be pleased. But that is highly significant. For example, I did not put those pitchers there to be decorative. They regarded that masonic symbol as most important. They say, “For us, that is the symbol of the man who will save the world.” “And a man who carries one, two water pitchers in Istanbul. And we will follow him and heed his words,” they say. Of course, that is great flattery. May Allah be pleased. If only I were such. But I am a follower of Hazrat Mahdi (pbuh). I am just a helpless follow of Hazrat Mahdi (pbuh), the water bearer. Because the Sun looks the same in its original form or when reflected through glass. The same Sun is there. That is why they are so affected, insha’Allah.

..he asked him, “Of all the commandments, which is the most important?”

 “The most important one,” answered Jesus, “is this: ‘Hear, O Israel: The Lord our God, the Lord is one.[e] Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’[f] 31 The second is this: ‘Love your neighbor as yourself.’[g] There is no commandment greater than these.” (Mark, 12:28-33)

What a fine passage. Light. Allah refers to the Gospel as light. Meaning for these valid provisions. We are not responsible for the parts that have been corrupted. But we do have a responsibility to these. What a fine statement. The Gospel describes love so very well. How well it emphasizes it. We have a responsibility toward these commands. Our brothers must read them. I have made a book from them. It contains valid passages from the Gospel and the Torah. These are passages praised by Allah, that bring ease to the heart. Allah refers to the Torah and the Gospel in the Qur’an. Allah does not say the Torah and Gospel do not exist. He says they do. We need have no dealings with the corrupted bits. We obey Islam and the Qur’an. One can understand the Gospel and the Torah in the light of the Qur’an, insha’Allah.

Surat al-Kahf (65-86)

65- They found a servant of Ours whom We had granted mercy from Us and whom We had also given knowledge direct from Us.

That is why knowledge from the mind of Allah comes through revelation. We cannot say, “Such a person has knowledge from the mind of Allah.” That person has knowledge similar to knowledge from the mind of Allah. It is reminiscent of it. Knowledge from the mind of Allah requires revelation. This is not knowledge that anyone can possess. Because it also requires knowledge of mysteries. Allah must reveal it. There is no other way.

66- Moses said to him, ‘May I follow you on condition that you teach me some of the right guidance you have been taught?’

Who teaches? Allah. Through revelation.  

 67- He said, ‘You will not be able to bear with me.

He says this because he possesses secret knowledge. This is also knowledge from the mind of Allah. How can he speak to a prophet in this way? He knows it very clearly. Because he has secret knowledge.

68- How indeed could you bear with patience something you have not encompassed in your knowledge?’

 So it is the essence of knowledge that counts. What is the situation regarding Hazrat Mahdi (pbuh)? Essential knowledge. And with Dhu’lQarnayn? Essential knowledge. People find it hard to be patient. They find that difficult. 

69- Moses said, ‘You will find me patient, if Allah wills, and I will not disobey you in any matter.’

Look, insha’Allah. They ask me, “Why do you say insha’Allah?” The prophet says it. He says, “if Allah wills.” He does not just say, “You will find me patient.” He says, “You will find me patient, if Allah wills.”The language of the prophet. “I will not disobey you in any matter.” Some people say they will obey in some respects, but not in others. But he makes no exceptions. He says, “I will not disobey you in any matter.” That is how to follow the leader. That is how it will be with Hazrat Mahdi (pbuh). No disobedience in any matter. And that is how it was with our Prophet (pbuh).

70- He said, ‘Then if you follow me, do not question me about anything until I myself make mention of it to you.’

He sets out his condition; “do not question me about anything…” In other words, do not ask why this or that happened “until I myself make mention of it to you." “I will tell you if necessary,” he says. Otherwise the leader cannot deal with that. He asks the wisdom behind everything. “Why did you do this?” “Why did you say that?” That is no good. You must have trust. You must think the best and not ask. “Why did that happen like that?” You have to look on the positive side. And if you say you cannot do that, then you are not on the true path. 

71- They continued until they boarded a boat and he scuppered it.Then Moses said, ‘Did you scupper it so that its owners would be drowned? This is truly a dreadful thing that you have done!’

 The most effective technique of preaching is to describe things one by one. So people do not lose concentration. “They continued until they boarded a boat and he scuppered it.” This means that Hazrat Khidr (pbuh) is not, as people imagine, someone who constantly helps the poor and does good. See how he sabotages the boat. He scuppers it. He almost kills people there. Some people have a false idea of Khidr. Then Moses said, ‘Did you scupper it so that its owners would be drowned?” “This is truly a dreadful thing that you have done." He says, “Truly.” He swears an oath, in other words. But he does not say, “You have sinned.” He says, “You have done a dreadful thing.” “Did you scupper it so that its owners would be drowned?” he asks. That is a very serious accusation. These are very poor people. There is no guarantee they would not sink. The Prophet Moses (pbuh) is terribly excited and moved. He is a most lovely prophet. 

72- He said, ‘Did I not say that you would not be able to bear with me?’Because the knowledge came through revelation.

73-Moses said, ‘Do not take me to task because I forgot.’

 “I forgot,” he says. It is Allah Who makes people forget.  “Do not demand of me something which is too difficult.He imagines he will not speak. And he answers now.

74- So they went on until they met a youngster whom he killed.

He kills that person for no reason. On the basis of revelation. “Moses said, ‘Have you killed a boy who has done no wrong,” In other works, he asks if he has committed murder, again accusing Hazrat Khidr (pbuh). This is truly an appalling thing that you have done!”

This is astonishing language. He says he has done an evil deed. This time he speaks quite openly.

75- He said, ‘Did I not tell you  that you would not be able to bear with me?’

Since it comes through revelation.

76- Moses said, ‘If I ask you about anything after this, then you should no longer keep me company.”

 “I agree,” he says. I will have given you excuse enough.”

77- So they went on until they reached the inhabitants of a town. They asked them for food...

Khidr (pbuh) sometimes eats and sometimes does not. It depends on what he wants. “…but they refused them hospitality.” They regard them as odd. They are reluctant to play host to them. They exclude them. “They found there [in the town] a wall about to fall down and he built it up.” Hazrat Khidr (pbuh) is a master stonemason, and also a master wall builder. He is the forerunner of the freemasons, as you know, insha’Allah.
Moses said, ‘If you had wanted, you could have taken a wage for doing that’.
He does it for Allah’s approval, though he could have demanded a wage.

78- He said, ‘This is where you and I part company.”

Because he said it himself. He says that he can now depart. “I will let you know the explanation of those things about which you were not able to restrain yourself.” “You will not be able to bear the explanation I give,” he says.

79- As for the boat, it belonged to some poor people who worked on the sea. I wanted to damage it because a king was coming behind them, commandeering every boat.

When he was young, his mother put him into a little raft made of reeds. She then let it go, released it into the sea. Did his mother do that to kill him? She did it to save him. And Pharaoh’s family adopted him. See what it says - “a king was coming behind them, commandeering every boat.”And he took possession of them.

80- As for the boy, his parents were believers and we feared that he would darken their days with excessive insolence and disbelief.

He knows that the child will be irreligious. But he stops that through revelation. He knows he will harm Islam and the Qur’an. Allah reveals that to him. He kills the youngster. He also kills someone. The Prophet Moses (pbuh) punches him and kills him. Do they demand that the Prophet Moses (pbuh) explain himself? Does Hazrat Khidr (pbuh) ask why he killed him? No, he does not. He knows there is wisdom in that act. He does not ask whether his mother abandoned him on a raft of reeds in order to kill him? No, he trusts his mother.

81- We wanted their Lord to give them in exchange a purer son than him, one more compassionate.

 Purer means spiritually clean, or more auspicious. “Purer and more compassionate…” is also a description of Hazrat Mahdi (pbuh). The above passage refers to the death of the dajjal [antichrist]. Hazrat Khidr’s (pbuh) duty is to slay the dajjal. That, in turn, suggests that he will assist Hazrat Mahdi (pbuh).
We wanted their Lord to give them in exchange a purer son than him, one more compassionate.” As you know, Hazrat Mahdi (pbuh) is highly compassionate. It is one of his main characteristics.

82- As for the wall, it belonged to two young orphans in the town.

 Hazrat Mahdi (pbuh) and Jesus the Messiah (pbuh). It refers to them, but also suggests that these two will have links to master stonemasons. There is a reference to that. It means that the followers of Jesus the Messiah (pbuh) and Hazrat Mahdi (pbuh) will enter among the masons. Both are orphans. Hazrat Mahdi (pbuh) is an orphan. Jesus the Messiah (pbuh) is an orphan. He has no father. “…there was a treasure underneath it, belonging to them.All treasures will emerge in the time of Hazrat Mahdi (pbuh). In addition, the Ark of the Covenant of the Prophet Solomon (pbuh) will be found. The Qur’an also indicates that. “Their father was one of the righteous…” The Prophet Abraham (pbuh) is the father of both. One of the righteous. He is described as such in the Qur’an. The Prophet Abraham (pbuh) is also the father of Hazrat Mahdi (pbuh), his ancestor. And he is the forebear of the Prophet Jesus (pbuh). They share the same line of descent. “…your Lord wanted them to come of age...”For them to reach maturity. “…and then to unearth their treasure;” Jesus the Messiah (pbuh) and Hazrat Mahdi (pbuh) will unearth treasures. The original of the Torah and the original of the Gospel. The Ark of the Covenant. “…as a mercy from Him. I did not do it of my own volition.”

 “They are not things I discovered through my own intelligence and reason. I receive them through revelation,” he says. That is the explanation of the things about which you were not able to restrain yourself.”

Things you were unable to prevent yourself asking about, insha’Allah.



83- They will ask you [Muhammad] about Dhu’l-Qarnayn. Say: ‘I will tell you something about him.’

In other words, Hazrat Mahdi (pbuh), insha’Allah.

84- We gave him power and authority on the earth and granted him a way to everything.

 There will be a glorious global dominion in the time of Hazrat Mahdi (pbuh). and [We] granted him a way to everything.” Allah will bestow all possible means on Hazrat Mahdi (pbuh).

85- So he followed a way

86- until he reached the setting of the sun and found it setting in a muddy spring and found a people by it. We said, ‘Dhu’l-Qarnayn! You can either punish them or else you can treat them with gentleness.’

We know that, as part of the way of the Mahdi, Hazrat Mahdi (pbuh) will behave with affection. We know that as required by Islam he will be good-natured. The Qur’an is referring to that. But it appears there will be an assault on the way of the Mahdi in ‘86. It indicates 1986. Because it mentions the setting of the Sun. And to a “muddy spring.” In other words, this is a description of the disappearance of Hazrat Mahdi (pbuh). It indicates he will either be imprisoned or disappear in some other way, insha’Allah.

2011-10-30 14:30:01

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