Maryam 52: We spoke to him from the right side of mount Tur-Sinai and We brought him near Us to a (distance of) whispering.

We come to verse 52. Verse 52 of Surah Maryam: We called him from the right side of Tur and, like one confiding in whispers, brought him near to Us, it says.

Prophet Moses in Egypt kills a man. With someone from his own people, a Copt, someone in a strong position, when he tries to rough up some of his people, one of them, that is, when he tries to rough up the man he was fighting with, this one, wanting to show justice, you see, justice on the side of the weak, takes that side and pushes the Copt, and the Copt falls backwards and hits his head on a stone and dies. Then he fears that retaliation (qisas) will be applied.

Well, he spends that night in Egypt. The night; in the morning one of those who love him says: they are looking for you. Leave here. And through the desert he goes, probably, as far as Prophet Shuayb (peace be upon him). It must be Shuayb (peace be upon him), probably. Yes. Shuayb (peace be upon him) is in fact, a few generations back, a relative of Prophet Moses. Yes. So they narrate. In this situation, before he reaches Prophet Shuayb (peace be upon him), as our Lord informs us with His verses, at a fountain he sees shepherds watering their flocks. There are two. The poor girls wait for the flocks to be watered and then for their own turn to come.

Meanwhile, worn out, Prophet Moses has also come and is lying by the water. There he sees that these girls are waiting. At once he takes their animals, waters them and gives them back. Then they tell their father about this. And the father says: call that young man to me. And Prophet Moses follows the girls and goes.

When its turn comes we will tell it, if Allah wills. Now in the verse: We called him from Tur, from the right side of Tur. There he marries. After marrying, with his child, to Egypt he wants to go. Meanwhile the night is dark, the weather cold, he sees a fire. When he approaches that fire, at that moment, when it says "O Moses, I am your Lord", he is afraid and runs away. Don't run, O Moses, it says. Come here, it says. Then what does it say? We called him from the right side of Tur and, like one confiding in whispers, brought him near to Us, it says.

On Mount Tur, Prophet Moses (peace be upon him) is honoured with Allah Almighty's address. So much so that two people come close to each other. Like their whispering, Allah Almighty brought Prophet Moses (peace be upon him) near to Himself. Allah Almighty is free from deficient attributes. For Allah there is no "there isn't". In verse 103 of Surah Al-An'am: eyes do not see Him. He sees all eyes. Since this material world is a world of the unseen, Allah is not visible to eyes.

From the world of the unseen, meaning, Allah Almighty, openly and outwardly, by being seen cannot be perceived. For this reason, since Allah is not seen, this world, this material world, is a world of the unseen. The meaning of the unseen is that Allah Almighty, in this worldly realm, openly, with His essential attributes is not known. That is, our Lord in this world you cannot both see and perceive. "This is my Lord", you cannot say. But people, "Allah is invisible, Allah is free from form", and so on, console themselves with many words. Well of course, everyone's religion is in proportion to their own understanding of faith, in proportion to their mind; but the truth of the matter is that Allah Almighty, with His essential attributes, (?).

If He encompasses and perceives all eyes, that is, sees and (?), we can only see, or we cannot perceive. Even if we perceive, we cannot see. For this reason, His not being seen and known in this world with His essential attributes, this situation tells us of the unseen. Let's say the world of the unseen. According to Allah Almighty's verse hüve'l-evvelü ve'l-âhiru ve'z-zâhiru ve'l-bâtın, Abdulqadir Gilani says as follows. Allah Almighty is manifest, (?) manifest. He is only hidden from unseeing eyes. Openly and outwardly, eyes cannot see Allah Almighty and encompass Him. But Allah manifests Himself to hearts with His essential attributes.

In the world, however, to Prophet Moses (peace be upon him), not with His essential attribute but in the form of fire He appeared. That is, the essential attributes, wholly, the spirit belonging to His essence and being under His command: They ask you about the spirits, say: it is a command of my Lord. But this can be seen in the form of fire. Indeed, when Prophet Moses went to speak with our Lord, what does he say? Show me Your essence, he says.

And when He manifests to the mountain, it shatters. Then Prophet Moses falls down and faints. What does he say? I have repented, he says. Yes. I am of those who repent, he says.

If we were to open up this verse, since it would lead further into secrets, outwardly and mystically it is beneficial to explain this verse this much and end it here, we said.

This meaning is deep. For example, Allah Almighty, in this world, is He seen? He is seen.

Can you know? No. You cannot know.

You cannot know. The moment you know, you cannot see.

Yes. Now we open up the verse. Let's open that up, and then now I am opening the faulty text: eyes cannot see Him, whereas He sees the eyes; He is the one who knows things very well, aware of everything. Now here, when it says the eyes, well, cannot see Him, on what basis do people say this? In the hereafter too we will meet it as blind and sightless, you see. For this reason, that Allah Almighty is never to be seen, from paradise in some form, or like a cloud, or like something and so on, I mean they keep (?). Whereas Allah has given (?) from His essence to man, and man, with the essential attributes of His essence, He has equipped.

He has equipped him with essential attributes particular to His essence. So He has made man honoured above the worlds. So then, in many hadiths the Prophet (?) also says like this. By the right of that Majestic Being, he says. Many hadiths go like that. By the right of that Majestic Being. Such and such happened. Or it happened like this. Here too, now, when it says He is not seen, Allah is given an attribute. So this must be opened up properly. What do we say? The eyes, encompassing Him, that is, the eyes, encompassing, grasping Him, see encompassingly and cannot perceive. Grasping, that is, seeing, grasping; seeing, they cannot see.

To grasp means, for example, now I see Habibi. This Habibi, I both saw and grasped him. This is not possible. This is not possible. Because it is the world of the unseen. But there is no Habibi. Allah, Allah. And when one cannot see, I say: oh, this could only have been Habibi. But it vanished. At that moment there is no perception. After it vanished, there is perception. This is the meaning of this verse. What does it say? The eyes see Him encompassingly and cannot perceive. Whereas He sees all eyes and encompasses them. He is the one who knows things very well, aware of everything. Yes.

In that case Allah Almighty has (?) His essence in this world. Earlier we said: is He never seen at all? He is seen, we said. What do you base that on? There it is, the verse, verse (?) of Surah Al-An'am. Well, you opened it up according to your own mind. Well, all right. Let me tell you one more verse. On the Night of Qadr, it says, the angels and the spirit descend to earth. That day, that night, until (?), everything, it says, is yours. Is that so? It is yours. In Surah Al-Qadr. What is this? If you call the spirit Gabriel, and the angel Gabriel, Gabriel is an angel anyway. An angel. What is an angel?

Created from light. What is the spirit? They ask you about the spirits, say: it is a command of my Lord. If it is a command of your Lord, if Gabriel, the angels, are created from light,

people, compared to angels, are of flesh and the (?) creature. Because there is a part of our Lord.

Of mankind, those who have a spirit and yet turn their backs on Allah are like four-legged animals roaming the earth, it says. Still, it does not say the angel is superior to him. So who is the angel? Angels are genderless living beings created in the form of a robot. Robot. Whatever was put into it, the task it was put in for, programmed for, it carries out. In man, however, there is the spirit; the spirit has its own will; with the decisions man makes by his own will, with essential attributes, he is held addressed by his Lord, and so, as the noblest of creation, before Allah Almighty, they are beings subject to questioning and account.

In that case, when the angels and the spirit come forth to earth, these poor people mean Gabriel by it.

Well, if I asked these people a question like this, how would they answer this question, I wonder? If I said to them: Gabriel, to the Prophet (peace be upon him), did he come? He came. Did he bring revelation? He brought it. Did he recite it to him? He recited it. Well, until morning that day, was everywhere peace?

Well, where does this word of peace come from? The angels and the spirit. Well, did the angels come to Prophet Abraham? They came. Did they go to the people of Lot? They went. Did they destroy those places too? They did. So the angel is one thing, the spirit another. You cannot confuse the angel with the spirit, call it Gabriel, and say that night is peace until morning. Who is this? It is the essence of Allah Almighty. It comes to earth. And you cannot recognise it. You cannot see it with the eye and say: this is my Lord.

Now how does it happen? These are distinctions.

People without knowledge of these Quran verses cannot possibly make these distinctions. Truly, it is not possible. And we open them up as far as we can. In our writing here, if we open it up like this, people's heads will spin. We, in a way everyone can read, gather the writings into sentences and close it off, and finally, what do we say?

For this reason Allah Almighty is not seen, and this world (?). The meaning of the unseen lies in Allah Almighty's, uh, thing, we say. What do we say? To Allah Almighty, (?) you know, we say here: there is much to be said, but with this much we content ourselves, we say. Where do we say that? He sees all eyes. Since this material world is a world of the unseen, Allah is not visible to eyes. In the world of the unseen, meaning, Allah Almighty, openly and outwardly, by being seen, cannot be perceived. It is for this reason that Allah is not seen in this world; this world, this material world, is a world of the unseen. The meaning of the unseen is that Allah Almighty, in this worldly realm, openly with His essence and His attributes is not known.

You cannot see and say: this, well, is my Lord. Allah Almighty, we said, according to the verse, Abdulqadir Gilani says as follows, we said. Well, He is only hidden from unseeing eyes. Openly and outwardly, eyes cannot see Allah Almighty and encompass Him. But Allah manifests Himself to hearts with His essential attributes. We skipped this part earlier. Saying it. He manifests Himself in a (?) form. In the world, however, He appeared to Prophet Moses (peace be upon him) not with His essential attributes but in the form of fire, we say. If we were to open up this verse, since it would lead further into secrets, outwardly and mystically it is beneficial to explain this verse this much and end it here, it says. That is, I did not explain it there the way I explained it to you; here I wrapped it up in brief sentences.

Yes. If anyone is curious, well, they can look me up, find me and ask. We will explain. If they can no longer find me alive, they will find my video here, listen and understand.

What comes after this, what comes after this, as Allah Almighty says in Surah Al Imran, verse 7, in the verse, people kneaded with Allah's knowledge, spiritually and with open unveiling, understand, we say; this that I explained, that is, this that I explained, its meaning, Allah Almighty Himself, in Surah Al Imran, verse 7, in the verse: well, those who have risen to the nafs radiya, come to the state of ilm al-yaqin, well, whom our Lord Himself raised under (?) of the verses, these people come to know the secret of these verses. And we, as far as we can, are trying to open up these verses for you.

To understand: if you have questions, you can ask me, you can ask in any way you like, freely.