THE GUESTS OF PROPHET ABRAHAM
THE GUESTS OF PROPHET ABRAHAM.‘“Three humans”’ in Hebrew makes exactly ‘seven hundred and one’! Who know say: ‘“Mikail, Jibril, Rafael are the same as well!”’ Ibrahim addressed these three as “Rabb”! “The Book says: ‘What Rabb breathes spirit into is also Rabb!’”
APOCALYPSE BOOK
THE GUESTS OF PROPHET ABRAHAM
I — THREE MEN
‘“Among Lot’s people there were homos! Supposedly every ‘person’ a man!”’
Three men came to Ibrahim! Their task was execution!
The guests brought Ibrahim the glad tidings of a son!
Though he was near a hundred, he grasped the Message!
‘“With reverence, Ibrahim at once fell to the ground!”’
It was ‘“prostration to Adam”’—for he had sworn in pre-eternity!
‘“They were of the Exalted angels!”’—those three men, sudden!
For Allah employs the Lord’s Saint in the universe, that is!
‘“Three humans”’ in Hebrew makes exactly ‘seven hundred and one’!
Who know say: ‘“Mikail, Jibril, Rafael are the same as well!”’
Ibrahim addressed these three as “Rabb”!
“The Book says: ‘What Rabb breathes spirit into is also Rabb!’”
‘“The angels received the command to prostrate to the one given spirit!”’
Iblis remained in denial, saying: ‘“He is not Rabb!”’
Why did the Lord give the command for prostration to Adam?
“Enter the fire! Become fire!”—that is what it meant! Witness: iron!
Prayer is training for the Ascension—drawing near to ‘NINETEEN’!
To give the command ‘BE!’—to surpass the speed of ‘the voice of the Lord’!
‘“The angel who prostrated to Adam!”’ became the Lord’s Saint!
It was Adam who took ‘SPIRIT’ from Rabb and gave it to the angel!
Angel! Not a class-name different from the Saint!
A servant of Allah’s command! A messenger! Bow to this mystery!
Each angel corresponds to ‘one of Allah’s Names’!
They uphold the laws of nature—know this!
‘“Seven ranks line up before Rahman!”’
Commander: Allah! Officer: Rabb! This is the essence of faith!
‘“Allah speaks from behind a veil!”’ Open your eyes!
When you say ‘“My Allah, the tree!”’—was the tree Allah?
The Veil has many names—Face, Rabb, Presence, Hazret!
Adam is That—this the angel who prostrated understood!
In the ‘Amentü’, after ‘Allah’, angels are mentioned!
Who says ‘“Rabb, Rahman, Spirit are not an ‘Angel’”’ is mistaken!
‘“He prostrated to an angel!”’ Look— even Ibrahim!
‘“The true religion is the religion of Ibrahim!”’ Let this be heeded!
Say: ‘“My Rabb is only Allah!”’ Do not remain in duality!
It is the same—taking water from the lake or from the spring!
Let not the two eyes on your head mislead you!
The single one is the third eye—pineal! the Lord’s vaccine!
The Saint is normally human—on duty, called “angel”!
Within a physical body, a giant becomes a body of light!
While the Ahl al-Bayt were ‘under a woolen covering’, the Jew fled!
In that moment he opened his eyes to their true identity!
‘“Those in the cave”’ are the unseen! ‘“At the door!”’ ‘“The faithful dog!”’
Who does not know the ‘password’ should not reach the door at all!
The password: ‘“Renew your oath to the Ahl al-Bayt!”’
Otherwise—let every servant remain confined until finding the self!
II — ANGELIC IDENTITY
‘“Ibrahim hosted the three guests most beautifully!”’
Yet the angel’s name had spread as one who ‘neither eats nor drinks’!
‘“The angels refused the food,”’ says the Qur’an, indeed!
Both Books are true—seek the difference in the texture:
An angel is nourished by Light—only while transparent!
‘“He sleeps with eyes always open!”’—no day and no night!
Proof: ‘“The seven famed ones of the cave!”’
‘“And the dog!”’—it passes to him, solely for the sake of the Lord!
‘“Lovemaking in Paradise too!”’ ‘“Eating and drinking are also possible!”’
So long as the physical burden has been lifted from your back!
‘Ali lifted the gate—but he became herniated!
Now understand the difference between ‘transparent’ and ‘physical’ bodies!
Alas, the people do not know this difference at all!
The transparent ‘Ali transferred the physical ‘Ali to the grave!
The physical body is worn by the transparent body—prepare it!
For the transparent body there is no time and space— it is “Hazret”!
‘“How did Dawud kill three-meter Jalut?”’
How did ‘Ali fold up the giant named ‘Amr?’
Traitors could not make him perform that last prayer—by Allah!
For ‘Ali had worn a crimson woolen cap!
Apollonius too, when he wrapped his head with wool—
‘“He would rest at the Throne!”’—a fearsomely powerful Adam!
That Adam’s whole body had become fire!
He had turned into color and sound—‘“every Name he knew!”’
The word ‘Apollonius’ in Turkish is ‘ALI BABA!’
And “ÂL-İ AB” means ‘the family of the woolen cloak’!
Wool, turban, cap, headwrap store radiation!
A mere ornament—if ordinary folk or clergy wear it!
‘“The angel descends to the earth in human form,”’ says the verse!
The Lord’s Saint—‘“two-horned!”’ ‘“Dhu’l-Qarnayn!”’—is plainly manifest!
While about to arrive, suddenly ‘becoming a circle’ to the Moon,
The three guests came on foot—and went to Lot on foot!
The Messenger who left time and reached the Throne,
Made the migration with the physical body—this is the method!
While departing he was a circle—at the Throne he became a rectangle!
‘“By gazing between the two brows he was filled!”’
‘I wrote of the charioteers of God!’—at first!
Become ‘a transparent circle’—shake off your ‘physical vehicle’!
Someone came to the Messenger one day—his body majestic!
When he left, he said to the people: “His name is Jibril!”
The Messenger seized Iblis and bound him to a post!
“Release me! I have permission from the Lord,” he wept!
“When coming from Yemen—behold the scent of Rahman!”
In war, ‘Ali entered under his command—the texture of ‘Messenger’!
‘“A messenger,”’ by his name, can also send a ‘messenger’!
He who sees the last candle burning knows the first candle lit!
‘“El Elyon assigned Yehova to the Jew!”’
While he was ‘Ali’s ‘messenger’, his name rose to “God”!
‘“The angel of Yehova walked with Musa!”’
This is the Elohim chain—let the links be recognized!
Elohim is plural, yet the Torah says ‘One and Whole’!
Only the vibration of spirit differs from one another!
‘“Ibrahim says ‘You’ to all three guests at once!”’
Errahmanürrahim says: ‘“Do not divide the messengers!”’
Elohim is plural subject in the Torah—yet the verb is singular!
LORD! MUHAMMED! ‘ALI! Be ‘One’—or withdraw from the Path!
‘“When two angels went to Lot for reconnaissance…”’
‘“Ibrahim called Mikail ‘Yehova’!”’ Why?
‘“Mikail”’ is his personal name—‘“Yehova”’ is the title of the chief!
‘“Elohim”’ is the collective code-name—so the wise understood!
EXECUTION
Now let us come to the guests—executioners!
They are all a single point—search first within your heart!
With a single ‘VOICE’ they made Lot’s population dead!
Proof: Lot’s Lake is still filled with radiation!
‘“Including Lot’s wife!”’ ‘“Every one of them shattered to salt!”’
Surely her work too was lechery!
‘“Children from bastard genes were erased as well!”’
‘“That day sulfur fell from above!”’ And today ‘AIDS’ descended!
Many calamities remain—this filthy hunt is not over!
For the test ‘from the front’ and ‘from behind’ is exceedingly hard!
A disgusting sexual power—also craving political power!
The circle of ‘adab’ is no longer narrow now!
They even marry, challenging Allah!
Like a primitive naked tribe, while covering the organ!
To prove himself, he breathes through his nose!
Overly aggressive, foul-mouthed, and full of complexes!
His nerves are slack—his reflexes excessive!
Whatever he applies smells strange—always sweaty laundry!
Shaytan has won the wager with Rahman—for now!
That sacred spinal cord has turned into a sewer pipe!
Though the number is the same for ‘Patient’ and ‘Rahman’ (329),
‘“When the Near One arrives!”’ the wheat is separated from the chaff!
‘“If a sin is against the Holy Spirit—no forgiveness!”’ Why?
Because this crime is the ‘essence-fluid’ driven backward!
‘“In Allah’s law there is never any change!”’
No punishment for a homo is too much or too little!
HOMO MARRIAGE
The homo has gained the right to marriage—this is quite true!
‘“The impure are the portion of the impure,”’ the verse says—look!
‘“Rahman drove the filthy from the pure assembly!”’
‘“He was among the exalted!”’—his name became Iblis!
Be like ‘Rahman’: ‘“Stay away from the human shaytan!”’
To man he is nearer than your self—like he were Lord!
He said: ‘“I will corrupt the genes in the impure!”’
In brain and blood this was a very easy task for him!
In everyone, twenty percent is the opposite sex’s hormone!
Allah gave it to man so that he may ‘make love’!
The filthy impulse is not in Spirit—it is hidden in the human mind!
Behold the mind of Leonardo, of Socrates—tremendous!
At times Alexander—every nation kneels before him!
At times he gives to Shakespeare the mind-bewildering verse!
Follow the voice of conscience! Eat little! Sleep little!
The five senses are under the mind’s command—not Spirit’s!
The message of the Lord—so sublime it is hard to distinguish from inspiration!
The Messenger praised the poet and said: “Take strength from your Spirit!”
‘“I became pregnant while saying I remained from the sun of my heart!”’
Even great Mevlana is spoken of so—look, with Shams!
He says: ‘“Each day in the lodge the bulgur cauldron boils!”’
‘“Aroused sheikhs corrupt many a raw maiden!”’
HOMOSEXUAL PHILOSOPHY
Kill the brave man—yet still give him his due!
‘“Allah is beautiful!”’ And ‘“He loves what is beautiful!”’
This love is divine—this love is pre-eternal!
Whomever the heart loves—so that is the most beautiful!
Because nothing else can ever be equal to Him,
The Lord is in love with Himself in the mirror—narcissistic, of a kind!
Likewise all pure essences are in love with themselves!
To know itself, it longs to wear a body!
Therefore, the one who ‘ascends’ sees himself again!
The name of Islam—take care—‘the religion of fitrah’!
This natural love draws some toward their own sex!
He worships himself in the mirror—worse than a madman!
Some do not see themselves; they look at the mirror through ‘Mystery’!
And their heart flows to the opposite sex they directly see!
‘“Each behaves according to his own nature,”’ says the verse!
See fault in none—observe adab!
Though the Lord made him slip, Adam said: ‘“I slipped!”’
Let us do the same—for we are his children!
Only—let us issue here an important warning:
Sex-hormone calibration begins already at birth!
A hard and cold father pushes the boy toward the mother!
The child feminizes, becomes homo—thus it ends!
Caressing, kissing, clothing, toys, culture, environment—
Must be applied suitably, stage by stage!
So as not to be misunderstood, I cut the word here:
Let no homosexual even so much as cast an eye at me!
CONCLUSION
The reverse-related Lot-man—turned inside out—was no more!
Perversion does not come from genes; the Lord has no tyrant name!
Do not attribute your crime to Allah—never!
Or all the animal realm will become your plaintiff!
‘“Among mammals, you are the disgrace,”’ he says—the face of shame!
‘“Neither beast! Nor human! Between the two!”’
‘“For in us, sexual union is not against nature!
Our common essence is from Rabb; we learned from instinct!”’
‘“While you have an essence uniquely yours—namely Rabb—
You followed the gene-corrupting jinn and ruined your lineage!”’
III — SACRED COPYING
When a jinn condenses—through the help of a medium—
He can eat and drink, and even have sex!
Can the Lord’s Saint not do what the jinn does?
Mary gives birth to Isa—and ‘the human shaytan’ too, a bastard!
Even if ‘sex’ remains only in thought—Isa calls it ‘adultery’!
When he dies, many a jinn calls him ‘mother!’ or ‘father!’
Every thought takes the form of the jinn suited to it!
It appears as ‘good and evil fixed ideas’!
Thought too is, in truth, a transparent matter!
To what draws near to Spirit, call it ‘creative imagination’!
From ‘creative imagination’ comes every kind of masterpiece!
If you call it ‘revelation’s product’, you cut off the inspiration of Spirit!
Since ‘we are created in the likeness of Elohim,’
Then angels and the first Adam must be of the same kind!
‘“The sons of Elohim took the daughters of men!”’
The Torah says: ‘“Their children survived even the Flood!”’
Because they are transparent, they neither drown nor burn in fire!
When physical, the Torah calls this race ‘Giants’!
There are two lineages: one is Noah’s, one is the Giant’s!
Is your ancestor Noah—or the Giant? Finding it is your duty!
For the Giant, the Qur’an says: ‘“Harut–Marut descended to earth!”’
Our brains: supra-physical and physical—few know!
Sarah was old; Rachel and Rebekah barren!
Yet Isaac, Joseph, and Jacob came—this is a genetic secret!
While Elizabeth was barren, she was filled with ‘Holy Spirit’!
In the ‘shadow’ of Jibril, her child became Yahya!
To Mary too he said: ‘“Chosen girl! Peace be upon you!”’
‘“By my shadow”’ you will become mother to Isa the Messiah!
Indeed, ‘by his shadow’ her child came to be!
“Saye” is Persian; in Turkish it is called ‘Shadow’!
‘“The angel always gives a child by ‘overshadowing’,”’ says the verse!
Light has no shadow—its meaning is plain!
Jibril means ‘Rabb’s mighty executor of command’!
‘Holy Spirit’ is his other name—let whoever understands come near!
There is ‘a spirit from on high’ in Jibril’s essence!
Thus are Nabi and Veli born—know this secret!
Spirit is the root of ‘terahhum’: ‘inseminating the womb’!
‘“By the inkwell and the pen!”’—now understand, then!
The one who ‘breathes into’ Mary—and the one born of Mary—are Spirit!
From the ‘Pen’ always ‘letters’ emerge; what emerges without pen is the mob!
The Moon-angels fashion the transparent flesh in the womb!
Father and mother seize the seed with the physical body!
Leave what you know with the brain—learn from the heart!
The moment ‘“Read!”’ was said, the Messenger became the Lord’s Saint!
The Christian says ‘Isa first stayed in Nazra,’
So he calls himself ‘Nasrani’—but it is wrong! Why?
Nasrani: child of a vow (nezr)! ‘A vow in the womb’—it means!
To pay a due debt to Jibril for every Nabi!
In this sense, call Isa ‘the Nasrani sacrifice’!
In this, none can be compared with Husayn!
Samson, Samuel, Isa—thick-haired—children of vow!
For these three prophets are also the other name of the Sun!
For every strand of their hair—a symbol, a ray!
Look: ‘“Samson is blind when hairless!”’ The sun does not shine in winter!
‘Samuel’ in Hebrew means ‘the one who hears from Allah’!
Be a child of vow—you too; eat from your own table!
Adam is a copy of Allah—he makes sixty-six!
Who know say: ‘“Adam and Eve” equal this number!’
‘“With Allah, Isa is entirely like Adam!”’
For both are ‘owners of a spirit from Him!’
Every Nabi is like Adam—his true father is Elohim!
Each is spirit; ‘NINETEEN’ resounds in the womb as sound!
For each letter is a name; each name a word!
And each word a spirit—now enter this knowledge!
The letter ‘S’ is Muhammed’s name with Allah!
Recite ‘Ya Sin’ over your ‘dead’—let his body rise by ‘Spirit’!
The number of letters and prophets—excluding Lam-Alif—are equal!
LAM-ALIF is Elohim—the fixed essence, Bereshit!
Since he knows ‘every name’—every sound and color—
Adam means the assembly of ‘prophets and wardens of Hell’!
The race we call ‘Hebrew’ calls itself ‘Ibri’!
‘Ibri’ means ‘the other side’—it has mixed ‘space’ into religion!
This is the final secret of ‘the religion of IBRAHIM’!
Only the discoverer becomes a member of the ‘SUPREME COUNCIL’!
Master M.H. Ulug Kizilkecili
Türkiye/Ankara - 12 February 2001
IMPORTANT NOTE :The original text is poetic, and the author cannot be held responsible for any errors in the English translation! To read the original Turkish text, click HERE! The following section is not the author's work, and the author cannot be held responsible for any errors made!
Expanded Comparative Academic Footnotes (English)
“Three men / visitors of Ibrahim” (Genesis 18–19) as narrative ambiguity: In Genesis 18 the visitors are introduced as “three men,” yet the chapter simultaneously frames the event as a divine appearing (“YHWH appeared…”). Scholarship often highlights the deliberate opacity of visitor identity across Genesis 18–19, which can sustain readings ranging from angelic envoys to a form of theophany.
Christian reception: from theophany to Trinitarian symbolism: Western Christian interpretation historically “reads” Genesis 18 as a privileged scene for theological reflection—sometimes as a christological/theophanic encounter, later also as a symbolic field for Trinitarian imagination (especially in iconography and homiletics).
Qur’anic parallel sequence (Ibrahim → Lot): Qur’an 11:69–83 presents “messengers” bringing glad tidings to Ibrahim and then proceeding to Lot; the narrative logic (hospitality → recognition → decree → judgment) parallels Genesis 18–19 while reshaping theological emphases.
Angels’ refusal to eat as an identity marker (Islamic exegesis): Classical tafsir frequently treats the angels’ not eating as a sign that reveals their non-human nature and dissolves Ibrahim’s fear—an interpretive motif embedded in Muslim reception of the passage.
Sodom: multiple “sin” framings within biblical tradition itself: Ezekiel 16:49 famously characterizes Sodom’s guilt in terms of pride, abundance, and failure to aid the poor—often invoked in scholarship and theology to show that “Sodom’s sin” cannot be reduced to a single register.
Sodom in modern scholarship: violence/inhospitality vs. sexuality (debated): Contemporary discussion frequently frames Genesis 19’s crisis as an attempted violation of guests and an emblem of violent inhospitality (a power act), while acknowledging that later moral traditions often folded it into broader sexual-ethics discourses. The point for footnoting is plurality of reception, not a single definitive reduction.
Lot’s wife as a memory-symbol (Genesis 19): The “pillar of salt” motif functions as a narrative sign of boundary crossing and rupture (looking back/attachment/disobedience). It becomes a powerful cultural memory marker across Jewish and Christian traditions, and is re-echoed in Islamic retellings as “she was among those who stayed behind.”
“Messengers in human form” as a cross-tradition motif: Both corpora work with the ancient Near Eastern religious grammar of divine communication through embodied envoys—“men” who are more-than-men—supporting comparative readings across biblical theophany traditions and Qur’anic angelology.
Shekinah / Sekine (Shekinah) as “dwelling/presence”: In Jewish theology, Shekinah denotes divine presence “dwelling” among people (especially tabernacle/temple, community, exile). This is important for your poem’s “presence behind a veil” language and for later cross-linguistic comparisons with Islamic sekine (shekinah).
Sakīna in Qur’an and the Shekinah echo: Modern academic reference works note that Qur’anic al-sakīna occurs in a small cluster of verses and is typically rendered as tranquility/assurance sent by God—sometimes discussed as linguistically/semantically adjacent to Shekinah traditions, while remaining theologically distinct.
“People of the Cave” and the dog (Q 18:18–22) as a boundary motif: The Qur’anic “Cave” story includes the dog as a liminal guardian figure; later exegetical literature elaborates the protective and separating function of the cave setting, which your poem repurposes as an “esoteric password” image.
“Nineteen” as Qur’anic sign-language (Q 74:30–31): The number 19 appears in Q 74 in a context describing a “trial/test” and a structuring sign of the discourse. Scholarly handling typically treats it as apocalyptic-rhetorical numerology within the surah’s argument rather than as a single fixed “code” claim. (For your poem, footnote it as intertextual numerological usage.)
Dhu’l-Qarnayn (often linked to Alexander traditions) in early Islamic exegesis: Qur’an 18:83–102 generated extensive interpretive debate (Alexander? another figure?); scholarship tracks how late antique Alexander Romance materials and other traditions entered tafsir discussions. Your poem’s “two-horned” imagery sits inside that large reception history.
Harut–Marut (Q 2:102) and “trial by illicit knowledge”: Encyclopaedia Iranica summarizes Harut and Marut as figures connected to magic teaching in Babylon; this supports comparative framing with broader late antique “forbidden knowledge” motifs (without implying identity across corpora).
Harut–Marut and the Watchers (1 Enoch) as comparative discourse: A strand of academic work compares Muslim exegetical expansions about Harut–Marut with Second Temple “Watcher” narratives (e.g., 1 Enoch’s Book of Watchers) to map shared late antique imaginative grammars: descent, temptation, and transmission of dangerous arts.
Genesis 6 “sons of God / Nephilim” as a key comparative hinge: Your poem’s “giants / hybrid lineages” resonates with the long-standing interpretive problem of Genesis 6:1–4 and its reception (including Watcher literature). In academic religion, this is treated as a classic site where biblical text, Second Temple expansion, and later demonological/angelological readings interact.
Nazirite vow (Numbers 6) and “vow-child” symbolism: The Nazirite institution is a formal consecration practice with defined prohibitions; scholarship explores how Samson traditions relate to Nazir elements and how “vow” language becomes a template for sanctity claims. This matters for your poem’s “nezr / vow-child” chain (Samson–Samuel–etc.) as symbolic appropriation.
Caution on “Nasrani = nezr”: Linguistically, Nasrani/Nazarene/Nazōraios is a complex historical question with multiple proposed pathways (place-name, sect-label, ethnoreligious designation). A footnote should mark your poem’s etymology as a poetic/theological proposal rather than a settled philological result. (If you want, I can add a stricter philology-only note set from lexica and academic encyclopedias.)
Hadith al-Kisāʾ and the “Cloak” scene (Ahl al-Bayt): The “Cloak” narration and its link to the “purification” verse (Q 33:33) plays a major role in Shi‘i devotion and is widely discussed across Muslim schools in varying forms. In your poem it functions as a “recognition of true identity” motif.
Veil / mediated speech as a shared religious trope: “God speaks from behind a veil” aligns with broader late antique and rabbinic strategies that preserve divine transcendence while allowing immanent encounter via intermediaries (angel, word, glory, presence). This is often discussed under “theophany,” “divine presence,” and “avoidance of anthropomorphism.”
Cross-religious pattern: hospitality as a theophanic test: Comparative religion frequently reads “hosting strangers” as a moral-theophanic testing ground—Genesis 18 is the classic Western anchor; Qur’an 11 echoes it; other traditions (Greco-Roman and South Asian) also preserve “divine visitor in disguise” motifs. In your poem, this becomes a spiritual diagnostic.
Cross-religious pattern: “forbidden arts” and moral catastrophe: The chain “illicit knowledge → social corruption → judgment” appears in multiple late antique corpora (Watcher myths; magical arts polemics; Qur’anic warning frames). Your poem reworks this as a metaphysical anthropology of “corruption.”
Cross-religious pattern: numbers as sacred rhetoric: The use of a charged number (e.g., 19) as sign/trial aligns with broader apocalyptic rhetorics where numbers function as boundary markers of community, authority, and interpretation—important to note as a literary-religious device.
Apollonius of Tyana as a late antique “holy man” template: Apollonius traditions (as mediated in Philostratus and later reception) became a comparative foil for miracle narratives and ascetic charisma in late antique discourse. Your poem’s references belong to this wider “holy man” comparative frame rather than to a single canonical doctrinal line.
Method note (important for academic framing): The poem blends scriptural narrative (Genesis/Qur’an) with later theological/mystical inferences. In academic presentation, it helps to label layers explicitly: (i) primary text, (ii) classical exegesis, (iii) later devotional/mystical synthesis, (iv) the poem’s own creative metaphysics—so readers do not confuse poetic claims with consensus doctrine.