Talk of 4 November 2023

Let's see the questions how are they?

well it's not coming (?) yes Are these questions? Yes. Yakut 32, yes Yakut 32 Guest: "When some verses in the Holy Quran say 'O you who believe', whom do they mean? Muslim men and women? Or only men? In Surah Yunus (?): 'Then Our prophets and likewise those who believe We save.' I asked because I didn't understand, Hodja," he says.

If Allah Almighty said to us, "O Muslims", does He mean the men, or does He mean the women? Can we say He means the men here? Or can we say He means the women? If Muslim, the woman is Muslim and the man is Muslim. He is addressing women and men. When He says "O you who believe": those who have said the testimony of faith. The people who say "Eşhedü en lâ ilâhe illallah ve eşhedü enne Muhammeden abdühû ve resûlühû" are all Muslims. Women, men, and children who have reached maturity are Muslims too. They are those who believe. Girls and boys are the same. "In Surah Yunus, verse 103: 'We, to you, likewise with Our prophets, those who believe save.' I asked because I didn't understand, Hodja," he says.

Now, if Allah Almighty is going to destroy a people, the women or men, whoever, and the mature children who believe in its prophet have believed. Because they believed in its prophet. One who believes in the prophet is a person who has believed in Allah. What does believing in their prophets mean? As Allah Almighty's messenger, the envoy He sent to make His Being known to His servants. So obeying that messenger is obeying Allah. Believing that that messenger is a messenger is believing in Allah. In that case, if Allah Almighty is going to destroy a town, that to His messenger and to those who believe in that messenger, for (?) believing in the messenger is believing in Allah.

Because in the verse Allah Almighty says: no prophet calls My servants to himself. So, because what that prophet says is the word of Allah, the people who believe in what he says, child, child, whoever, woman, man, are all people who have believed in Allah. Allah saves them from that town and destroys the others.

Yes. Our second question, a guest asks: "Selamün aleyküm, sir. Sir, when our Lord reveals to His servant, like a radio, does He connect to that person's frequencies and reveal to him, sir?" Up to here let's answer your answer. Of all people, of the people who will come from our father Adam until the Day of Judgement, the separate frequencies, in Allah Almighty's Being, in His Being they are manifest; He knows. That's why, to which servant He will give inspiration, that is, the meanings of the verses He will make known, which servant He will send as messenger and reveal to. What is revelation? It is Allah Almighty, outside time and space, by way of communication, speaking with His prophet. Allah Almighty knows this.

Let's take it like this: in my phone, let's say, for example, 8 billion people's phone numbers are there.

Whichever of the eight billion people I'm going to call, I dial his number and talk. Right? Isn't that how it is? That's how it is. Wherever he is, wherever in the world, we dial and talk. Likewise with Allah Almighty, the frequencies of all people are known to Him. Whomever He wants to speak with, if it is His prophet, He reveals to him, that is, tells him His verses. If they are individuals, if they are people close to Allah, then by telling him the meanings of the verses, He guides him and speaks to him through inspiration.

That's why, just as all people's fingerprints, just as the fingerprints of those who will come until the Day of Judgement do not match one another, people's frequencies do not match one another either. And Allah Almighty is a great memory centre. Where is everyone, what are they doing? Not even a leaf stirs without Allah Almighty knowing. Are there verses on this? What does it say? "Just as We know what the people who will come until the Day of Judgement will do, until the Day of Judgement the leaves of the trees do not stir without My permission," it says.

Yes. So this whole universe, living and non-living, is programmed by Allah Almighty. Because Allah Almighty has programmed these worlds until the Day of Judgement. That's your first question. "Sir, stringed instruments, the emotions the emotions Sir, stringed, stringed instruments affecting the emotions, is this again due to the stringed instruments' frequencies, sir?" Let me tell you about this too. Stringed instruments don't have frequencies. They do, but when those frequencies reach your ear, stringed instruments: first, let's say this. They are forbidden in our religion. Because stringed instruments whip up a person's lust.

What do they do? They whip up lust. But, but in moving stringed instruments that will remind you of Allah, there is no harm in playing those instruments. Because it moves you. That is then your feeling. What of it? Its plaintive playing, its plaintive singing moves you. It brings you closer to Allah. There is no harm in that. Otherwise the stringed instrument has no frequency to tell you something. The one who makes it do that makes you do it. Who is that? The player. Who is that? The one who, with his feelings, lives that world and wants to remind you of it, and you are the person who longs to live that world and is moved by it.

I don't know if I could explain this. Did you understand, Hüseyin? Yes.

"Also, in two different couplets there are sentences like these." Couplets are not the word of Allah, they are human words; they are said in different ways, they go to different meanings, maybe even to kufr, if they are different. "In one: the one who dies is an animal, lovers do not die. The other (?) the one who doesn't know where he came from and where he is going is an animal," he says.

What does he say? Wait a moment. Someone posted something here. This part disappeared.

If only they didn't send this, if they'd, you know, a bit here. "In different couplets there are sentences like these. In one it says: the one who dies is an animal, lovers do not die. In the other it says: the one who doesn't know where he came from and where he is going is an animal."

Now, it says lovers do not die. Lovers: "I have such servants," He says, "whom neither buying nor trade keeps from My remembrance." There are such people, lovers of Allah, that when the word of Allah is mentioned, tears come from their eyes, He says. These are the lovers. People who have given their hearts to Allah. They do not die. Their death is the death of the body. They themselves are alive. They are just like the martyrs. Even higher. They are higher than the martyrs.

Then he's hearing it from you for the first time.

Yes.

When I was writing the tafsir, the tafsir, Allah Almighty praises the martyrs so, and the martyrs: look, our Lord receives us with a smiling face. "What do you hear?" they say to the people behind, in the verse. And I said, I won't write this any more. I couldn't become a martyr either. I started crying. I got up, after washing my hands and face, let me cut it short, he said, "Have you never heard? The ink of the scholars is like the blood of the martyrs," it says. Allah Allah. So the scholars, (?), and the friends of Allah, and those who constantly tell people about Allah, who with Allah's verses (?) tell people the truth, according to the verse that says "If only there were among you one who tells of Allah, if only there were one", for such people, certainly, death is a coming to life for them.

Leaving the body.

Yes. When it says the one who dies is an animal: never remembering Allah, without entering Islam, that word means such people. But if he said it fully in that way, he couldn't make a couplet of it. But he is talking about people who haven't entered Islam. People who have entered Islam, even if they are sinners, are not animals.

Well, you'll ask, can a soul be an animal? A soul can't be an animal, but. Just as when animals die they will take their rights from one another and vanish. These too, all people, Muslims, when Allah Almighty, from people like these, that is, from people who without saying the testimony of faith to the hereafter have passed, cuts off His mercy, all the prophets and the people who use what is called the right of intercession that Allah Almighty gives His servants, sir, will not intercede for them. So these are without anyone and alone. In that case they are even lower than animals. (?) The animal was an animal, it vanished and was gone.

But these are in the eternal fire. They (?), after burning, will remain as logs of fire, it says. They will remain as logs of wood, it says. Yes. Logs of fire. It would be very nice if they didn't post this thing. It would be very nice if they didn't post a message before another one is finished. Because we lose those things. "What do they mean by 'animal' in these two couplets? Can you explain?" We've explained it, I suppose, haven't we? Now we come to: "We left off at page 245," says Erdem. A guest says: "Hodja, I'm reading your translation. Last week I didn't understand the answer to the question I asked; begging your pardon, this time I'd like to ask it like this." Of course, you can ask as much as you like, freely, until you understand.

"When the translation of the Holy Quran was written, from whose mouth was it written?" From whose mouth was it written? From a single human's mouth it was written. I say human because the Prophet (peace be upon him) is human too; he came as a mercy to the worlds, and people (?) a single Messenger, they are the words that came out of the mouth of Muhammad (peace be upon him). And they are verses that Allah Almighty revealed to his heart. Revelation: He says in a verse, whenever I set out to reveal to My servant, let Satan not try to tempt him. I'm telling you their wrong interpretation now. "He cancels Satan's temptation.

I firmly settle My revelation in My servant's heart," it says. Allah does not cancel anyone. Even if Satan gives it, He doesn't cancel it. If He cancelled it, He would cancel the Satan that comes to my heart too. It would contradict this verse. To My servant who knows Me, Satan's temptation is (?), He says. (?) In that case, when Allah Almighty revealed to the Prophet, Satan too sets out to tempt him. But Allah Almighty, in His verse: "Into Our servant's heart Our revelation, Our revelation We firmly settle." Satan's temptation hits it and is cancelled. Look how beautiful. See how beautifully the verses confirm one another.

With falsely interpreted verses, people's minds get muddled. We correct them. Now I suppose it's better understood. Ask as much as you like whatever you didn't understand. We continue now. "Sometimes, from whose mouth was it written?" It was written from the mouth of the Prophet. What came out of his mouth, his scribe always wrote down exactly, and they had the Companions memorise it.

Since the Quran was written after the Prophet, it was not written with words from the mouths of the Companions or the four caliphs. They memorised the words that came from the Prophet's mouth, and they wrote down the words they had memorised. They wrote them, having memorised the words that came from the Prophet's mouth.

"Well, into the words from his mouth, doesn't human word get mixed?" Because it doesn't get mixed: the scribe's writing exists.

And the Companions memorised it, the noble Companions memorised it, together with the writings, (?). No one can change even a dot of it. Plus: "We sent down the Quran. We are its guardian until the Day of Judgement." Not a single letter of it undergoes tahrifat or tahribat. What is tahrifat? Altering. What is tahribat? Erasing. Scribbling out.

And its guardian until the Day of Judgement is Allah Almighty. That's why this did not come from anyone's mouth, (?) it will seem strange to you. A word that came from Allah Almighty's mouth. If it came from His mouth, someone to duplicate His mouth, after the time of the Prophet, there is no one at all. You might say to me: "In the Torah, the Gospel, the Psalms, too, they are, from Allah Almighty's mouth, verses." But people changed them. Because Allah Almighty knew that people would change them, to them, in their verses, "We sent this down, We are its protector," He does not say. Their true verses, the true verses of the Torah, the Psalms and the Gospel, are in the Quran; four books; the Holy Quran, upon the religion of Islam, to Muhammad (peace be upon him), as a mercy to the worlds, was sent.

Yes. That's why this word hurt me too. The Quran is not from anyone's mouth; from a single mouth, the word of Allah; then, in worldly life, from a single mouth, a word that came from the Prophet's mouth. No one can duplicate it. Yes, we continue. "Sometimes He says 'We', sometimes He says 'I'." Allah never says "I"; He says "We, the Most Glorious." If He said "I", it would mean "I": people or creatures, or some of His creations, or else, without meaning another's creation, meaning His own creations; that's what it would mean. When He says "We, the Most Glorious," all creatures, from the atom to the globe, as owner and creator of the seven-layered heavens, His Being created: that is what He means.

Yes.

Yes. "Since the Quran is the word of Allah, I read it thinking it is Allah's address to the Messenger, but when He says 'We', a team beside Allah seems to come alive in my imagination." There, we explained it nicely. "We, the Most Glorious." Yes. All His creations, Allah created. And Allah Almighty is present and watching at every moment, everywhere. What you say is right, but because your knowledge is lacking you can't know. Present and watching everywhere, beside you. Beside Ahmet, Mehmet, all His creatures. As the Prophet (peace be upon him) was ascending on the Mi'raj, he hears a word: "Stop, O Muhammad, your Lord is performing salat." "Allah Allah," says the Prophet.

"Our Lord has no need to pray. What is this?" he says. While speaking with Allah Almighty on the Mi'raj, our Lord says to Muhammad (peace be upon him): "My Beloved, why don't you ask about what you heard?" "My Allah, my heart is (?) to You," he says. "I have no need to pray. The meaning of salat here: neither sleep overtakes Me nor drowsiness. If I withdrew My gaze from all these worlds for a moment, the worlds would collapse into each other," He says. And everywhere in these worlds, at every point, in every atom, you are under the gaze of Allah, the Most Glorious and Most Holy. Or rather, we are under His gaze.

Yes.

Let's see what else he says.

"Not 'We'; in some verses, as if someone else were talking about Allah, for example Al-A'raf, verse 12. It begins with 'Allah said'. Who says this? Who in the verses refers to the Prophet as 'he'? In some (?), in verses, it refers to him as 'you'? In some verses it says 'My Messenger', in some verses it speaks of 'prophets'? Because I can't work all this out, I can't understand what I read." You put it well. When they were writing the translation of the Holy Quran, when they were writing the Holy Quran's translation, more than 600 verses in the translation have been interpreted wrongly. We corrected them.

Look, here, the footnotes of the wrongly interpreted verses we wrote. The footnotes of the wrongly interpreted verses: for this the Diyanet is responsible, because the Diyanet, in Allah Almighty's highest office on earth, are people serving, people who, wherever they find the truth, will ascribe it to the truth, people. But may Allah be pleased with them: what we wrote, together with its footnotes, when we presented it to them, they said, all right, we'll give you the text. May Allah be pleased with them. Now we will bring out a new translation.

Your mind, or other people's like yours, falls into contradiction like this. And in the religion of Islam, in even the smallest verse, deficiency, contradiction with one another, lack of justice, or anything the mind cannot grasp: there is none of it. Everything is clear. So contradictions begin because the translations of the verses have been interpreted wrongly. Otherwise the verses always confirm one another. They never contradict. Yes. "Then I wonder whether I missed something in the earlier verses of the surah, and I go back to the start.

While foreign Englishmen, Frenchmen and Germans read translations written in their own language, understand them and become Muslims, why do we, as Muslims," he says, it continues. You're right. Because in all their books, priests or popes, according to their own minds, changed the verses and, for money, there are words into which they inserted their own ideas. People who grasp this, in Islam, in most of them, such superstitiously interpreted verses excepted, see that the religion of Islam truly is wholly the word of Allah. And they become Muslim. And many do become Muslim. Now we come to the continuation of your (?).

"Hodja, also, everything is a trust from Allah, but we've become captives of these trusts." You're right. The verse also says this: Now look: "Do not fix your eyes on what, to test them, We let a group of them enjoy: the attractions of worldly life," it says. This has been interpreted wrongly. As if the Prophet, too, might fix his eyes on it? A wrongly interpreted verse. Look, now we correct it. "Never, so that they may prove what kind of people they are, just as a group of them enjoys the attractions of worldly life by fixing their eyes on it. Do not you follow them," it says. "Do not fix your eyes as they fixed theirs," it says.

A warning. Sir, as in "I'm telling you, my daughter; understand, my daughter-in-law." Since the Prophet would not be like that, this is Allah's gentle way of speaking. Yes. Look how nicely he said it now. Here we explained that to you in its verses. "Hodja, also, everything is a trust from Allah, but we've become captives of these trusts." There, we read it to you. "Because we didn't leave everything and go to Gaza to help the Muslims, are we in sin?" he says. Now, if the person who runs the state said, "We are going," we would go. Oh, if any of us want to go there, want to do jihad, they can go.

In the verse, he can go. And whoever doesn't go is not responsible. Whoever doesn't go is not responsible. But he is responsible for protecting his own homeland. His own homeland. He will protect his brother too, but he'll protect him when the conditions arise. It hurts us too.

They bomb the school, it's said. They bomb the hospital, it's said. On and on. They bomb the children, it's said. They kill the women, it's said. (?) Let's just tell them to stop, then. But even if you say stop, the West itself is a liar. You can't believe the West itself. The people at the head of the West are all Masons. The whole West owes a blood-money debt to Israel. These are people who have believed in falsehood and will meet the wrath of Allah. (?), though. Because (?) there are also those who will become Muslim. With such people, as a group, one person's or one state's moving there in this way would drench the whole world in blood.

In blood. If you rise up (?), behind you Uzbekistan, Kazakhstan, Azerbaijan, all the Islamic countries will rise up. On the other side, it'll come out like the Crusades.

That's why: patience. Patience. When patience overflows, Allah knows. Yes.

"Two. On the Day of Reckoning, will Allah, Celle Celaluhu, ask us: why didn't you leave everything and go?" he says. He won't ask. We are under the state's command. If the state says, "Come, is there anyone who'll come as a volunteer?", then He will ask you. Allah. But if Allah Almighty, with our army itself, will send men there, and has said, from us too, declare a volunteer mobilisation, we are not responsible. But we are obliged to help our state. Yes. When something like this happens, AFAD, the Red Crescent, the institutions tied to the state: we are obliged to help them. Look, here we have a thank-you from AFAD.

A thank-you came. We help our state. As much as we can, yes. "Selamün aleyküm, dear Hodja. If giving the greeting is sunnah and returning it obligatory, people who don't return a greeting given, I wonder about our comment on such people. May my Lord be pleased with you," he says. Now, in getting the reward or not, that is, in returning the greeting or not, his intention is known to Allah alone.

Did he not return it because he isn't Muslim? Did he not return it because he didn't hear? Or because he was absent-minded? Or did he not like you, and not return it out of ignorance, so as not to greet you? These matter. Their degree belongs to Allah alone. We can't say to you, like other hodjas, He'll do this to him, do that, this will happen, that will happen. We are people who tell the truth as the truth; we are not people who decide in Allah's place. You will still give your greeting, but to a non-Muslim you know, you can't give the greeting.

The greeting means "May Allah's mercy be upon you."

And you say, "May it be upon all of us." To a non-Muslim you can only say this: "May Allah reform you." Then, after he's reformed, you pray for him.

The Jews used to say to the Prophet (peace be upon him), "Essamu aleyküm."

And the Prophet would say, "Ve aleykümselam." The noble Companions would say to the Prophet, "O Messenger of Allah, they are wishing you death." That is, they were saying, "Death be upon you." And the Prophet would say, "May death be upon all of us." "He says, death be upon me. Death is upon all of us; I too say, upon me," he says. True. Death is upon all of us. But we don't say "Essamu aleyküm" like the Jews, sir. We say "Selamün aleyküm." We give you Allah's mercy. He is absent-minded. He is hard of hearing. Sir, he is busy with something. He didn't hear. You can't say of him, he didn't return my greeting.

In that case, his reward and his sin, if it was deliberate, belong to Allah; He gives its degree. We can't. But (?), ten kilos, fifty kilos, a ton, two tons of sin He has written, reward He has written. Allah protect us. May Allah protect us from them.

Our guest Gül says, our guest Gül:

"Hodja, is Surah Al-Kahf among the surahs that should be read on Friday? Because Surah Al-Kahf is long, they read the first 10 and last 10 verses. Is it right to read it this way?"

Now you've touched on a good point.

The Jews say among us words that make the religion look very beautiful and will drive people away from the religion. It comes to your phone and says, "If you read this verse fifty times, or this verse a hundred times, or twenty times, see what will happen within two hours." It gets you to read verses within two hours. It gets you to say hadith. But it says, you must spread this to ten people. The next one to ten people, the next one to ten people; he'll get his wish. Well, two hours pass, nothing; three hours pass, nothing; five hours pass, nothing. What does he say? "There's nothing to this," he says.

That is, he says there's nothing to the verses either. Yet a person cannot step outside his destiny. Whatever is in his destiny, he will live it. This is a trick of the Jew on you, to distance you from your religion. This too: "If you read this verse so many times, this much will happen." Or, "If you read this surah on this day, this will happen." Or, "If you read this, this will happen." All of these are tales. Don't ever believe them.

These are words said to drive people away from the religion. For example, the heart of the Quran, (?), is Yasin. On Friday evenings we read Yasin. It gets us to read a surah. We dedicate it to their souls, the souls of our dead. At least we'll have read one surah a week. Look, a surah. Allah and His Messenger at least get us to open the Quran and, once a week, a surah to read. But Surah Al-Kahf, they say. Another surah, they say. What surahs are these? These verses, they say. All of these are tales. Don't ever believe these. That's one.

"When a prostration verse is read, is it necessary to stand up and sit down? Sometimes, after the hatim is finished, we do all the prostrations together. When doing them together, is it necessary to stand up and sit down for each prostration verse? Or can we do it without standing up?" Now, when it occurs in Surah As-Sajdah, what does it say? When prostration is mentioned, it says, they would immediately fall down in prostration. How is the prostration done? First, you stand up. No joking about it. You stand up.

Except the disabled. Those who can't stand up. There is no hardship in religion. You say, "I intend to perform the prostration of recitation, Allahu Ekber," and go down in prostration. Look. There's no going into ruku. You're standing. "I intend, for Allah's pleasure, for my Lord's pleasure, to perform the prostration of recitation, Allahu Ekber," you say, and go straight down in prostration. After saying (?) three times, you say it and stand up. Then you sit back down. That's what the prostration means. While praying, when the Hodja reads the prostration verse while standing, reads it, reads it aloud, right away, while in the prayer, without going to ruku, we go into prostration.

The Hodja: "Sübhâne Rabbiye'l-a'lâ, Sübhâne Rabbiye'l-a'lâ"; after saying that, he says "Allahu Ekber." We stand up again. We fold our hands again. We fold them above the navel. The Hodja continues from where he left off. Then, whether it's the first rak'ah or the second, he says "Allahu Ekber." We rise from ruku and go into prostration. If it's the second rak'ah, we sit for the tahiyyat. Now, that first prostration you didn't do. In the second prostration: there are places with two prostrations in the same verse, in the same juz. You can do both together. But not both at once; you'll do two prostrations separately.

Separately. Can you give an example of this? I'll give you an example from the prayers. If you owed five years, ten years, a year, a month of prayers, of that month of prayers owed, the fard of a month of morning prayers, a month of morning prayers', of noon prayers' fard, the fard of a month of afternoon prayers, you can't pray all at once. What do you do? One by one, one by one. Thirty times the fard of the morning prayer, thirty times the morning prayer's, the noon prayer's fard, thirty times the fard of the afternoon prayer, you'll pray one by one. Prostration is like this too. However many prostrations came up, you'll make that many prostrations.

If, as a matter of piety, there are ones you forgot, now we've come to piety, if there are ones you forgot, how many do you remember? Five, six. You do five, six prostrations separately. And finally: "My Lord, my heart, You know better than me. I don't know how many there are, but I knew it was this many. If there are more left, however many there are, (?) prostration to You," you say; you hold your prostration a little longer, you make supplication to Allah Almighty in prostration. A sin Allah won't forgive there is not. Your prostration sins, or your prostrations, will be completed. Agreed? Yes.

"Surah Al-A'raf, verse 143. Moses said to Allah, 'Show Yourself to me, my Lord.' Here, at which level of the nafs are the prophets?"

Even if he is a prophet, he is at nafs-i safiye. At nafs-i safiye. Now give it to me, where's the book? Here. Surah Al-A'raf, the 143rd verse. Look what it says now. Let's read it too. It'll be better.

It's here too.

"Moses, Moses, when at the time We appointed to Tur he came, and my Lord would speak with him. When He spoke: 'My Lord, show Yourself to me, that I may see You,' he said." Now, this is already at nafs-i safiye. All prophets are at nafs-i safiye.

In that case there's no need to read this further. I know.

He had seen Allah Almighty in the (?) desert in the form of fire, and spoke. This time on Mount Tur he said, "My Lord, show Yourself to me." He's human; he longs.

Even if he knows He won't appear, he longs. "O Moses, you can't bear My appearing," He says. He manifests. When the mountain shatters, "Now I understand," says a prophet. That Allah Almighty will not appear: even knowing it, his wanting to see Him out of his faith, this, in this way, Moses' turning to Allah Almighty in this way is from his faith; from his knowledge it is not. If he had known that in the worldly realm Allah is not seen with these physical eyes. Actually, the 110th verse, the 102nd verse, in Surah Al-Ma'idah I think, in Surah Al-An'am, the 103rd verse.

Give it here.

Give it. What does it say? Verse 103. They've interpreted that wrongly too, you see. "Eyes cannot see Him, while He sees the eyes."

If eyes can't see Him, then with whom did I make the covenant? From whom did I make the covenant? "The eyes He sees; He knows everything very well." Of course, in the worldly realm, eyes Him, eyes Him encompass, that is, eyes encompass Him, that is, see and grasp, and cannot comprehend. What does that mean? You see your Lord. You see Him. But you can't know that He is your Lord. Because we have come to a world of ghayb. What is ghayb? A world a person does not know. Right? A world of ghayb. Because Allah Almighty speaks of believing in this ghayb, on the basis of this word, even if we see Him, we cannot recognise Him.

We can't know. But the forefathers have a (?). What does it say? "Take everyone who comes to your door as Khidr. Take each of your days as Qadr." How beautifully it puts it. That is, who comes to your door? That day, at the place called Qadr, that is, "take it as Qadr," it says. You can't know who appears to you. Yes. "While He sees all eyes." Now we repeat this line. "Eyes encompass Him, that is, see, and cannot comprehend. While He sees all eyes and encompasses them. He is the one who knows everything very well, who is aware of everything," it says. Now, with Moses (peace be upon him), this verse hadn't come before; according to Allah Almighty's verse, "We call no one to account to whom We have not made it known." So, since he hadn't heard it, out of the overflowing of his heart toward Allah Almighty, out of the strength of his faith, he asked for this.

But by the verse, this is a world of ghayb, a world of ghayb; since the verse's meaning wasn't there, he isn't responsible for asking it. But Allah Almighty doesn't hurt him. Again, when He manifests, the light of His Being shatters those mountains to pieces. Yes.

"In verse 143, Moses said to Allah, 'Show Yourself to me, my Lord.' Here, at which level of the nafs is a prophet, prophets?" Nafs-i safiye.

All of them have seen Allah Almighty. The 81st surah, Surah Al Imran: all of them made a covenant with Allah Almighty. Just as we did too, but they, the first covenant, in Surah Al Imran, verse 81, look what it says now: "Remember when Allah, from the prophets: 'After I give you the Book and wisdom,' that is, from the soul of the Prophet (peace be upon him), one by one, however many prophets were to come to the world; He hadn't yet created people. Only from the Prophet's soul, however many prophets were to come to the world, He created them, and now He asks them. "Remember when Allah, from the prophets: 'After I give you the Book and wisdom, when a prophet comes confirming (?), you will surely help him. Do you affirm this?

Have you taken on this covenant of Mine?' When I said this, they answered, 'We accept.'" Allah is with them at that moment. Well, does Allah see? Allah created Adam from a body, and after (?) My soul, He said to Satan and the angels, prostrate to him. Then, when all prostrated before Adam and the accursed one did not prostrate, He cursed him. After putting Adam in Paradise, (?) sending Satan to him, sir, after he deceived him, He sent Adam to the world. The worldly realm is a world of ghayb. Our Lord will be seen in the hereafter.

A single person to whom Allah Almighty appeared to the physical eye there is. There is one person to whom He appeared to the physical eye. The Prophet (peace be upon him). He saw with the physical eye. The place where one cannot see with the physical eye is worldly life. When the Prophet ascended on the Mi'raj,

in the remotest corner of the heavens he met with Allah Almighty.

It calls this place "the highest horizon." What does "highest horizon" mean? First let's explain the horizon. When we look straight ahead like this, we see it better at sea, better in the desert. Like the place where sky and earth meet. That is the horizon. And the highest horizon is where these created worlds and the uncreated worlds, outside time and space, meet. The highest horizon. Allah Almighty comes face to face. Allah Almighty outside time and space, and the Prophet within time and space. They talk with each other. So the Prophet saw with the physical eye. "Anyone else, Hodja?" All people also saw.

Where? In the world of Lahut. When He said, "I am your Lord, Elestü bi Rabbiküm." People couldn't believe because they saw Allah Almighty in human form. They waited for the Lord of their own imagination. So they split into three groups. "In the beginning you were a single community," it says. "Now into three groups, now you've split into groups," it says. Yes. The meanings of the verses are deep. It goes beyond our lesson. This is a very deep meaning. So let's leave this part here. Let's return to our lesson. Yes.

"Had he come to know manifestations in his heart? Oh! Very much. If he had, why does he pray to Allah here to appear again?" Well, you see a place in your dream. You say, "Let me go there and see that place too." Seeing with the eye is different, seeing in your dream is different. I have seen my Lord in so many forms. You don't know His true form either.

Than the human forms that will come from our father Adam until the Day of Judgement, more: an infinite form is in Allah Almighty. You can't see Him again the way you saw Him once anyway. You can't see Him in the same form.

He appears in your heart in various forms. But His true form is the form at the address "Elestü bi Rabbiküm." When the Prophet was descending from the Mi'raj, at Sidrat al-Muntaha he once more saw. "He stood upright in that true form," it says. Look. "Allah revealed to His servant what He revealed": they say it's Gabriel. May Allah not take your souls. Gabriel says, "If I went one span further than (?), I would burn." Now, where did I get (?) from?

Yes.

"Why does he pray here for Him to appear again to Allah?" I've been explaining this for ages. I've been explaining it from above. "I couldn't grasp this part then; I kiss your hands," he says. And we've explained these parts to you. There are 10 minutes left in our lesson. Until its end; we answered questions for 50 minutes. Yes.

At least let's read the 131st verse of Surah Ta-Ha. So we can't say we didn't have a lesson. I'm reading the wrongly interpreted verse.

"Never, in order to test them": so Allah is now going to test people, as if Allah doesn't know what they'll do. "Never, in order to test them, on the attractions of worldly life which We let a group of them enjoy, your eyes fix. My Lord's blessing is better; your Lord's blessing is better and more lasting," it says, because the worldly realm is mortal, the hereafter is everlasting. Both better: the blessing of the hereafter is better, (?) and more lasting. That is, it is deathless. Beautiful verses. Their meanings are beautiful. "Never, so that they" (I'm reading the correct one now) "never, so that they may prove what kind of people they are, just as a group of them, on the attractions of worldly life, fixing their eyes, enjoy them, do not fix your eyes on them. Your Lord's blessing is both better and more lasting." Here it's "I'm telling you, my daughter; understand, my daughter-in-law." "My Beloved, you ask, and I'll turn these mountains into gold," He said.

"You ask."

Doesn't the Prophet know that this world is temporary? Doesn't he know that everyone is a guest in this world? Doesn't he know that no one in this world can own anything? He is devoted to people; calling people to the truth so that they won't suffer punishment in the hereafter, wanting to sacrifice himself, that kind of person. In the verse it says, in a way that destroys yourself, people you want to bring to what's right. Whatever covenant they gave, people cannot go beyond their covenant. Yes. Furkan 19 says: "Hodja, my question above wasn't finished. You read it incompletely," he says. Let's see, Furkan, your question, if we read it incompletely. Ömer, it says, guest, guest. There's no Furkan here. There's no Bülent here. No Furkan.

Erdem, was it he who asked that? There's guest, guest. There's Bülent İlha. These are past.

There's Ömer Sefa. Erdem, guest: is this it? "Hodja, I'm reading your translation. I didn't understand the answer to the question I asked last week." I said this. I explained this. We're coming. Erdem 19. We continued that. Guest, guest. "Selamün aleyküm, Hodja." "Giving greetings is sunnah." We read this. Guest. "Hodja, Surah Al-Kahf": we read this. Erdem: "Hodja, my question above wasn't finished. You read it incompletely," he says. Erdem, Erdem is asking me. Erdem 19. Wait a moment. Where's Erdem 19? Sir, Erdem 19. This is Erdem 19. To me, I read this part. "Hodja, also, everything is a trust from Allah, but we've become captives of these trusts. Are we in sin because we didn't leave everything and go to Gaza to help the Muslims?" I explained it, my child.

I explained it. Let's look at this Erdem once more. It says Erdem, guest, here. There's no text. Look, here it is. There's Erdem, guest. There's no text. It's there. Your question isn't here. No question. It's there. Here there's (?) name. No question.

It hasn't come through. If you're going to ask the question, ask again. Ask that question again. Ask your question.

No. That Erdem 19 is there. You're there. But there's no question under it. I've explained everything that was asked.

Yes. Let him write this, let him write his question, and we'll, you know, explain it. Until he writes his question, let's do our lesson. The wrongly interpreted part here is this: "Do not, to test them, on the worldly life We let a group of them enjoy, on its attractions, fix your eyes." The correct one: "Never, so that they may prove what kind of people they are, just as a group of them enjoys the attractions of worldly life by fixing their eyes on it, on them do not fix your eyes." When the verses were interpreted, they always interpreted them by blaming our Lord. Our Lord, because He doesn't love some people, made worldly blessings attractive to them: producing this situation, they have charged our Lord with favouritism among His servants.

Yet every person, in order to prove what kind of person he is, in the beginning, that is, at Kalû Belâ, made a covenant with our Lord. So he has come to the world to prove what kind of person he is.

In Surah Ta-Ha, verse 134: "Had We destroyed them with a punishment before the Quran, they would have said this: If You had sent us prophets and books, so that we had not fallen into this lowly (?) if you weren't going to say that, I would not have sent you," says Allah Almighty. What does this mean? It is the manifestation of our Lord's attribute of being Allah. Because no person will be able to question Him. Whatever a person would ask at the Great Judgement, he will have actually done it in worldly life, and will be left without a question. So the correct verse: "Never, so that they may prove what kind of people they are, just as a group of them, fixing their eyes on the attractions of worldly life, enjoys them, do not fix your eyes on them." Here, Allah Almighty doesn't fix His eyes on anyone, that is, doesn't fix His eyes on them, um, the Prophet doesn't fix his eyes on them. "I'm telling you, my daughter; understand, my daughter-in-law." (?) this. Yes, Erdem 19, you didn't ask your question here.

Your questions I explained, I explained all of them. One Erdem 19 is written, with no question under it. Since you didn't write your question, forgive me. A question that doesn't exist, from my own head, to you I can't explain.

Erdem 19 is here, look. It says Erdem 19 here. No question. Do you see? No question. There's no other Erdem 19 above. If anything, there's Ömer Sefa.

There's Bülent. There's guest. There are lots and lots. It goes further back. It goes way back.

Erdem 19: here there's a guest. Is he talking about this, I wonder? "Hodja, if in my question, while reading the translation, there's a matter that confuses me and makes me reread what I've read." We explained this last lesson. "As an example, I'd like to ask about An-Nisa, verse 64. There, speaking of Allah, speaking of prophets, and speaking of 'you', there are addresses. Who is talking about whom, I get confused." Did you explain this? You can listen to this on the, um. It's on the website, isn't it? It's on the website, you can listen to it. Yes. Stay well, I entrust you to Allah. Lillahi Teâlâ'l-Fatiha.

Amin, my Lord.

We left off at Surah Al-Anbiya, verse 9.