Hud 91: They said, “Oh Jethro (Shuayb)! We don’t understand most of what you are saying, and we truly see that you are weak among us. If your tribe were not there, we would surely kill you by stoning. You are not superior to us.”

Surah Hud, verse 91. They said: O Shuayb, we do not understand much of what you say. Of course you don't understand. Well, a person – Allah Almighty, at the address Elestü bi-Rabbiküm, when He said, I am your Lord, and the ashab-ı meş'eme, the ashab-ı meş'eme, those of the left, waiting for the Lord they imagined within their own will, and – very close to people – the people He created, very close, the Creator, very close to His Being, creator, people – because people saw Allah Almighty as like themselves, they could not believe in Him, and since they waited for the Lord of their imagination, they did not bow to Allah Almighty, out of their pride and arrogance.

Who are these?

The people of whom He says: O you of the left! Woe to you. Yes, although Allah Almighty shows them the truth, there is a veil over their eyes; they do not see the truth. Although they hear the truth, there is heaviness in their ears; they do not want to hear. In this case, since they cannot bear the truth at all, because they turn their backs on the truth, they have their hearts sealed. Hatemallâhu alâ kulûbihim ve alâ sem'ihim ve alâ ebsârihim gışâveh, ve lehüm azâbün azîm. By this verse, if these are of course blind toward the Truth and deaf to the word of the Truth, the dead, whose hearts are sealed, will of course understand nothing of the word of the Truth. What did they say?

They said: O Shuayb, we do not understand much of what you say. How beautiful. How beautifully Allah has the verses confirm one another. Yes. And among us we see you as truly weak, helpless. That is: here you, among so many of us people, alone, have taken it upon yourself to advise us. And we understand nothing of what you say. Well, you are alone here. You are left alone among us. Do you have a witness beside you? On what grounds do you address us? We see you as helpless among us, they say.

Against the word of the Truth. Their understanding it is (?), of course. Yes. Now, in this situation, I keep bringing up my own case. We wrote out the verses, you know. The verses. With Arabic wording they ascribed attributes to Allah. Although we made these, these known to the proper places, they did not listen to us. We too left (?) and writings at the proper places.

Today we are getting news from our son. The head of the Diyanet, Mehmet Bey, has listened to our flash drive and again sent the book to the high board for examination. Even if they examined it not once, not a hundred, not a thousand, but a hundred thousand times, because the way they were trained runs counter to the style of learning, they could not grasp it and would again say the same words.

Their style of training: since the history of the Republic began, the verses – Surah Al-A'raf's verse 172, which is the lifeline – Surah Al-A'raf let's not say; let's say the lifeline of the Quran. Because the real lifeline that gives people direction, brings people to life and tells why they came into the world – knowing it to be that, they blinded it.

This verse 172, the covenant of the universal will with the partial will – because they covered over this verse 172, so that nobody enters here, those who put a finger on these wills they took as Qadariyya and put into the Mu'tazila class, and to Allah Almighty they ascribed attributes however they wished, made the Quran into (?) worse even than the Gospel, and ascribed attributes to Allah. In this case, in this case, unless they bring out the meaning of verse 172 clearly, then this Quran we have written, its translation – even if they examined it a hundred thousand times, they could not cope with it.

That is the first. Second, because they covered over this verse, they used – as if Allah Almighty were unaware of the future – the words "it is hoped that". Because they covered over this verse, people, Allah Almighty – they very nicely ascribed attributes to Him, put whom He wished into Paradise, whom He wished into Hell, and from ascribing attributes to Allah Almighty they never held back. They practiced injustice among His servants. Among His servants, Allah's servants, some He increased in their (?), some He increased in their unbelief, some He guided, some He led to guidance, and some He led to unbelief.

And there is no such Allah. The Quran was explained in this way, this way. Explained in this way. And we corrected these. They must learn the root of this. There is no whim of the nafs here. What is here is a lack of knowledge.

If you say: how do you know? gentlemen, I say it again, maybe your mind and memory won't take this in, but I was raised by my Lord. That is why I know.

That is why I know how to sift the Quran. My Lord gave me that knowledge and that wisdom. I have that wisdom. What the verses answer, what the verses point to – my Lord gave me the wisdom of it. I know this. That is why, that is why, even if a hundred thousand times they examined, examined, examined it, they could not cope with it. With that knowledge. Because that is how they were trained.

That is how they were trained. I don't blame them either. But although their consciences were trained that way, I also know – I am firmly sure of this – that they themselves don't believe the verses as they explained them, and knowing that Allah has been given attributes, since they can do nothing about it, they keep silent.

This knowledge is in me. My Lord gave it to me.

They will call me. They will ask me questions.

They will ask me about the verses, the verses I corrected. They themselves will examine them with their Arabic grammar. They know Arabic grammar very well. And they will see that it comes to the meaning as I explained it. If there is a contrary, let them guide me. Let them teach me. I will kiss their hands. We have given ourselves over entirely for Allah. We exist to win Allah's pleasure. If I am on the wrong path, let them teach me. But we know, we know that with the verses explained, the explained verses, we are opening up the truth. For example, there is a verse right here now.

What does it say? A verse came up here now: We led both of them to the right way, it says. Whereas: to both – the right way, the right way, to both of them the right way We showed. Let's read the verse. Is it really so? Did We lead? Or did We show the right way? Let's read the verse. What is it? Surah As-Saffat, verse 118. 117, well, 118. Bismillahirrahmanirrahim Ve hedeynâhüme's-sırâta'l- müstakîm. We showed them the straight path, it says. And what comes before it. If it were "We led", (?) would remove the partial will. Allah would have steered them Himself within their own will. Even so, even the Prophet (peace be upon him), who came as a mercy to the worlds, He did not steer.

He raised him, left him in his own will. How do you understand that? How do I understand it?

Surah Al-Fath. What

does it say now? So that Allah forgives you your past and future sins. If Allah steers, there is no sin. Pay attention. If Allah steers, there is no sin. This one came as a mercy to the worlds. The prophet who will (?) all the prophets. Still in his own will.

So that Allah forgives you your past and future sins, completes His favor upon you and leads you to a straight path, it says. This too says "leads". He raised him; He leads him. Allah raised him, Allah leads him. In this case even the Prophet (peace be upon him) is responsible for the actions he does. He forgave his future sins too. Yes. In this case the verses must confirm one another. Look, we are showing it. So Allah leads no one. He shows the way. What does it say? To Satan too. Why did We give permission? For the good, it says, there is a guide: the Quran. For the bad too, it says, a guide is needed.

That is why We gave permission, it says. That is why We gave permission. And we say, well – Yes. for example we explain one like this: every living being tastes death; as a trial, with good and with evil We test you, and to Us alone you will be returned. Look now, every living being tastes death – rightly: as a trial We test you with good and evil. Allah tests no one; if it were a test, He would not know what the person will do; but the correct one: every living being tastes death; what kind of person you are, for you to hold (?) to yourselves – "Well, Hodja, there is no such verse here" – the verse's meaning is this anyway; there is no exact equivalent, Allah's word has no exact equivalent in ours; to be able to give its exact equivalent we open it up in parentheses; what do we say: so that you hold (?) to yourselves what kind of person you are, why do you say it like that, Hodja?

According to this verse: That you would die without proving what kind of person you are, did you (?)? So if we came to this world to prove what kind of person we are, if Allah Almighty brought us into this world as a (?) where His Being is hidden, then us, with want and with plenty, with our lives too – (?) None. Okay. He will test us. In this case, in this world, what kind of people we are we will prove. So: every living being tastes death. So that you take yourselves as witness to what kind of person you are, We – you are tested with good and evil. You are tested. We are testing you. So that you prove what kind of person you are.

Because you will prove what kind of person you yourselves are. We know, but so that you, tomorrow at the Great Court, when you come into My presence, do not say – by Allah's attribute of being Allah – if You had done this to me, sent me to the world, sent me to a world where Your Being is not seen, I would worship You – that is why We sent these worlds. And to make you a witness to yourselves in this world, We tested you this way. Who? With you. Or with the calamities you gave. And to Us alone you will be returned. Yes.

Well.

Let us confirm here what we said, too.

In Surah Al-Qasas, verse 47, what does it say? When a calamity befalls them because of what they themselves did – that is, we came into the world, right – when a calamity befalls them because of what they did, where? Because they denied Allah Almighty. What does it say? Because of what they themselves did. That is: when I said, I am your Lord, you, waiting for the Lord in your own minds, in your imagination, and because I gave you a part of Me, you (?) Me to yourselves, and so you could not bow to Me. You could not know Me as Lord. So when a calamity befalls them because of what they themselves did – and if We had (?) them into Hell for what they did, it says, they would have said to Us, it says: Our Lord, if only You had sent us a prophet, we would follow Your verses and be among the believers.

Be among the believers. Lest they should say that. Did We not send you? it says. So, because they denied this earlier and will live the same destiny in the world too, so that these people prove what kind of people they are, Allah Almighty – these verses I wrote, in line with them we explained, without ascribing attributes to Allah. So from here, if they are listening to me from the Diyanet, I call out: Because of their style of training, because some verses were covered over, Allah Almighty's existence has been given attributes. They know this themselves. But saying it comes out this way by Arabic grammar, they explain it that way, that way.

In the Quran they ascribe attributes to Allah Almighty. Actually, if we go to the root, that grammar doesn't come out that way either. Its grammar doesn't come out that way either. In this case a few roots – since there is knowledge in these, with this knowledge they would grasp these very quickly, grasp them, if this knowledge is given to them – and they will call me, they will ask; we will answer what they ask with verses; they will check the verses against the Arabic wording; if with the Arabic wording it comes out the same, they will do what I said. If it diverges, they will guide me. They will set me straight.

In this case, since the verses will not contradict one another, since Allah will not be given attributes, since people were left free in their partial will – if, in the light of these words of mine, the verses are explained, how wrongly they explained the verses they will see.

I absolutely must meet with them. They need to ask me questions.

And the question: why did you explain this verse this way? They need to ask this. Otherwise it is not possible, not possible. Even if they examined this book a hundred thousand times, they could not cope with it.

They can cope only like this. If they show sincerity – yes, this comes to this meaning, this comes to this meaning, this comes to this meaning – if they say so, even if they say it, still they cannot fully grasp the truth. Maybe they will know it is correct, but they cannot fully grasp the truth. Because the root of the matter is Elestü bi-Rabbiküm. This is the root of the matter. The creation of the souls; Allah Almighty, before them, saying I am your Lord, making the covenant with them there – since they don't know this, they have Him take the offspring from the loins of the children of Adam and make the covenant in the world.

Or make the covenant in the mother's womb. Can there be such nonsense?

If you examine the verse, zuhurihim means will emerge. It means will come out of Adam's loins. It doesn't mean came out. It means will come out. That is, it means will emerge. How do you take this out from (?) and make a covenant with them? And say to him definitively: Am I not your Lord? I mean, absurd, absurd words. They need to know these. If they cannot know these, it is not possible – even if they examined this Quran a hundred thousand times, they could not cope with it. If they mean me, they must call me for Allah's sake. They must call me for Allah's sake. If you are wrong, they must set me straight.

It is the office of guidance. I am a Muslim. I am a Muslim. I say again, I am a Muslim. I came forward as a Muslim. If I have gone astray, you are obliged to guide me. That is your duty. You are in the guidance department. You need to call me and talk. You need to ask me questions. You need to listen to me. I want to learn Islam. So your duty: you will teach me this; if you don't know it, you will learn; if you don't know, you will learn. Clearer than this one can't speak, I suppose; I can't imagine speaking more clearly than this anymore. So for Allah's sake, either you will call me and we will talk, or you will keep up your silence and, for so many of Allah's Muslim servants, you will bear the burden.

I have no other question for you.

Surah, verse 91.

The people of Hud (peace be upon him) said to Hud (peace be upon him): O Shuayb, we do not understand much of what you say. Of course they cannot understand. Why can't they understand?

When Allah Almighty made the covenant with people, in Elestü bi-Rabbiküm (?), their desires and wishes were written for people as destiny – their aims. In this case, those who gave their covenant in a way that would deny Allah, that would not recognize Him, will of course not be able to grasp the word that is true. Because every person had himself programmed in the direction of his own nafs's feelings. According to his own nafs's understanding.

Since Allah Almighty created man close to His Being and gave him of His spirit, when He said, I am your Lord, there people were divided into three groups, and those of the left, waiting for the Lord of their own imagination, and because they saw Allah Almighty who created them as like themselves, out of pride and arrogance they could not bow to Him.

Indeed, this, for the whole Quran to be understood well, this is the Quran's lifeline. Its core point.

After this point people live their imaginary worlds. Knowing this, people, speaking of this destiny, when it came to the Messenger, the Lord, His book, so that these parts would not be opened up, laid down their laws according to their own minds. Those who entered here they declared Qadarites. Qadarites. And put them into the Mu'tazila class and plunged them into unbelief. So that nobody would enter here. Because if one entered here, the secret of the matter would be solved. And so people, in ascribing attributes to Allah Almighty, very nicely took the lead. In ascribing attributes. Whereas Allah Almighty has the attribute of justice.

He does not wrong anyone even an atom's weight, and since He left people free in their wills, through the conduct and actions they themselves did, their desires and wishes, the deeds they carried out, they receive reward and sin. This receiving of reward and sin is like the law of a state. Those who step outside Allah's law, the shar'i rulings, people who, to carry out what Allah does not want, act from the feelings of their nafs – for example, if this world is the likeness and shadow of the hereafter, we said that Allah's law is like the law of a state. If you do something the law, the state's law, says not to do, in a place the state doesn't see, if you do it where it doesn't see, you have committed a crime against the state, but there is no evidence in hand.

That is, they will have no evidence to accuse you. Allah Almighty is present and seeing everywhere, and since every word that comes out of a person's mouth is written by the angels called Kiraman Katibin too, since there is no place where a person is not seen, that Allah Almighty does not see, in Allah's sight everything is written as it is. In this case those who gave their spirit as rebels against Allah Almighty, who gave their spirit as rebels – these, of course, Allah's word, His word that is the truth, will not be able to understand. What do they say? O Shuayb! We do not understand much of what you say.

Of course they don't understand. Because their character is pride and arrogance, egotism, the whims of the nafs, fame and glory. If these are talked about, they understand very well. Other than that, when you speak of truth and justice, because it weighs heavy on their nafs, a distress comes over them and they don't want to understand. In this respect they are actually telling the truth. We don't understand what you say. Truly we see you as helpless among us. We see you as weak and helpless, they say. That is, while we, so many people, a whole people, all live with the same feelings, you have taken it upon yourself to invite us to a single Allah.

What is this? he says. You are alone, all by yourself, in this case. What are you after? they say.

Yes, if not for your heart – I mean your tribe, it says. That is, they are afraid of your tribe. A tribe to be reckoned with. If it weren't for your tribe, we would surely stone you to death. You are not above us, they say. There it is: pride and arrogance. It is clear. We would surely stone you to death. Just the other day they had us watch a video.

On one side, they beat people with sticks, beat them, put dry grass on top of them and burned people. Alive. They are burning them. Did you see that? I don't know. (?) it's the Buddhists doing that, isn't it, Hodja? Huh? The Buddhists are doing that. Buddhists. I mean, is there (?)? He says the Buddhists are doing it, Hodja. Buddhist. Yes, from the Buddhists. I don't know who is doing it. Which tribe? I mean, one is trying to escape like this, (?), another, completely burned, stands on his feet like this. Well, I mean, these people who rebel against Allah – people who say Allah, people who say Allah – they don't hold back from tormenting them like this and enjoying it.

They don't hold back from tormenting and enjoying it.

That is savagery. Savagery. The savagery of people who act outside of Allah. But among themselves, fame, glory, pride and arrogance. I burned such-and-such men, tell it, he would say – his saying, I cast these out. This is their oppression against their own nafs being carried over. Their oppression. Tomorrow, on the Day of Judgment, these people will be the ones who lead in oppression – these people. In oppression. Yes.

The people of Midian said – the people of Midian: O Shuayb, we do not understand much of what you say. From these words of this people, that they were a sinful people can be understood. If a person cannot understand the word of the truth, it means that person's ears are blocked, there is a veil over his eyes, and his heart is sealed. That is, Hatemallâhu alâ kulûbihim ve alâ sem'ihim ve alâ ebsârihim gışâveh, ve lehüm azâbün azîm. These are people who have become subject to this verse. Yes. Otherwise Allah Almighty, His verses – in a way all people from seven to seventy could understand, addressing every mind and giving examples to every mind, so that His word could be understood – set before people as a proof, as a light.

If so much of the truth, that is, directed at people as proof, a verse, a radiance, a light has come, and people cannot benefit from this radiance and light and live in darkness, this is none other than their rebellion, with that partial mind of theirs, against Allah Almighty – nothing else. Yes. Now here these people – It must be Surah Al-Baqarah, verse 17, I think. Let's see. Well.

What does it say? In verse 17. Yes. Their state, the hypocrites', it says – The state of the hypocrites. It is like a fire burning in a dark night. You know, people who by their own minds take darkness for light, or else, remaining in darkness, long for light – such people use the word enlightened a lot. The word enlightened – saying we are enlightened, to dispel the unease and disorder in their hearts, they are people longing for light and seeking light. If a person wants light, then with Allah's verses – universal, our Lord's universal mind – he must enter the way it shows to his partial mind.

Yes, what does it say now? Their state, the hypocrites', a fire burning in a dark night is like. For they, so that they cannot see ahead, have a mind with which they can only manage themselves, and, unable to spread right, law and justice on earth or understand them, although they need a leader, a guide – and the mind was created to be a learner. Let's say 12% of the mind is present in a person, but a person uses 4% of it. He could use another 8% too. So people who don't want to use it and turn their backs on it, turn their backs on that mind, or who go through distress toward Allah's word, those who gave their covenant that way – when they don't use their former minds, they will not understand Allah's word that is the truth, and they remain in darkness, unable to benefit from Allah's light – though Allah sends them His light, these are people who turn their backs on Allah's light and people who remain in darkness and want to put out Allah's light – persons. What are we saying now?

Their state, the hypocrites', is like a fire burning in a dark night. When the fire lights up its surroundings, those who put out the fire are left in darkness. They no longer see. So these people neither hear the truth nor can they escape from darkness. In their own lives, toward one another living in pride and arrogance, (?) each other's opportunities, people who want to race, who race, to crush one another. People who race. In this case there can be no trust in them either. In this case these live in darkness and, as I said a moment ago, to dispel the unease and distress in their hearts, longing for light, they say we are enlightened, and in darkness these are people who live uneasy.

Yes. How beautifully it is described with the verses anyway. From these words of this people, that they were a sinful people can be understood, it says. Because if the covenant they gave Allah earlier had been good, in these words there would have remained no part that could not be understood. If their covenant had been good. But since it ran counter to the understanding of people with feelings of rebellion and denial in their hearts, and their character was against the word of truth that Shuayb (peace be upon him) told, they said: we don't understand much of what you say. Much of it. In this case people prove that toward Allah Almighty they have rebellious spirits.

For why did Allah Almighty send us to the material world? Although He knows what we will do – on the Day of Judgment – at the address Elestü bi-Rabbiküm, in proportion to the covenant we gave Allah Almighty, when we made the covenant with Him, with our Lord, when we made the covenant, Allah Almighty, who wrote our desire and wish, our aim, for Himself, for us as destiny – although we know what we will do – our Lord, who is free from deficient attributes, so that people would not say: You should have sent us to a world where Your Being is not seen; how beautifully we worshipped You there – for that He sent us to this material world.

In the material world people, with their lives and deeds, have desires and wishes. And Allah Almighty, by His attribute of being Allah, in the universe, for everyone, for each of His creations, creates causes according to their desire and wish. People, with the game they play within these causes – that is, the script is written; with the deeds they perform as actors, by acting out how that script is written – prove what kind of person they are. So Allah Almighty, for us to prove what kind of people we are, sent us to the material world. Did you think you would die without proving what kind of person you are – by that verse, we, to this material world – as proof that Allah Almighty is free from deficient attributes, and for us to prove what kind of people we are – were sent to the material world.

Yes.

But since it ran counter to the understanding of people with feelings of rebellion and denial in their hearts, and their character was against the word of truth that Shuayb (peace be upon him) told, they said: we don't understand much of what you say. Among us we see you as truly weak and helpless, they said. You – you love the truth, you go against all these (?) of ours; that one Lord you speak of – no one among us believes in Him, so that we too would say yes to you and believe. In this case you are alone, that is, helpless against us. We would kill (?) whenever we wanted, but we have respect for your tribe, they say. They fear his tribe.

This verse: between the Prophet inviting his people to the truth, inviting his people to the truth, and these people saying, among us we see you as truly weak, there is no similarity whatsoever. Weakness – property and possessions, wealth – is something separate. Property and possessions. I may be weak. I may be weak in wealth too. That is separate. Weakness of faith is separate. Faith. Weakness in property, possessions, children and (?) is temporary.

But the wealth of faith is permanent.

It is not like the wealth of property and possessions.

Yes, if between the Prophet inviting his people to the truth and these people saying, among us we see you as truly weak, there is no similarity whatsoever. Weakness – property, possessions and wealth – is separate. Being a scholar, being learned, a person's righteousness is separate. One invites people to the truth and salvation with knowledge and proof. The other measures people by the property and possessions Allah has granted them, values a person by property and possessions, and turns his back on the Owner of the property and possessions. So people blind in eye and deaf in ear toward Allah, with the seals on their hearts, cannot grasp the word of truth.

If it weren't for your tribe, we would surely stone you to death; you are not above us – by saying this, it is seen that people think very simply and, within this thinking, tie everything to the material. That this people did not fear Allah but were wary of Shuayb (peace be upon him)'s people, and also lorded it over with property and possessions – if Shuayb (peace be upon him)'s wealth had been greater than theirs, then these people would have seemed to believe what Shuayb (peace be upon him) said, but in their hearts they still would not have believed. So Allah Almighty, as we always say, brings the prophets either as orphans or as very weak, poor, from a noble family – has them come. For example, prophets always come from the line of prophets.

These are noble families. If you say: are you discriminating among people, calling someone noble – man is noble anyway – because there is a spirit of Allah in man. But there is also coming from a noble family. What is this? The light of the Prophet Muhammad (peace be upon him) – when Adam (peace be upon him) left Paradise, it circulates on the forehead of our forefather Adam. Circulates. Allah Almighty says to Adam (peace be upon him): O Adam! Tell your sons to (?) this light to fine women, He says.

And, by my saying noble family, there is people's division into three groups. Three groups.

Those of the right. Muslims. Those who know Allah as One. What fine people.

Those of the left. Woe to you, it says. Those who deny Allah.

mukarrabûn fî cennâti'n-naîm. A third group, it says. The group of the sabikun. Righteous servants. What fine servants. Saints, prophets, martyrs, (?) – servants. People. Allah's righteous servants. Now, of the three classes, those of the left – noble (?) can you call them?

Aren't they human, Hodja? Why do you say it like that? I am not saying it; Allah says it. They are like four-legged creatures roaming the earth, it says. Now, someone like these four-legged ones, whom you put in the human class as a human – in form human, in character an animal – can you put him in the noble class? With nobility among themselves, being counts, duchesses, with titles they have given themselves they console themselves – pitiful people. Pitiful people. To me, nobility is knowing Allah as One, knowing the Truth, believing in Allah and His Messenger, His book, His prophets, believing in resurrection after death, in Allah's books and His prophets believing.

That is, to me, this is nobility. So those who accord with Allah's purpose in creating, and by our Lord, the Owner of the worlds, will be met with pleasure – they are the noble people. People other than these, as Allah Almighty has made known, are like four-legged creatures roaming the earth. In fact in one verse Allah Almighty decrees this: People – people like these resemble a shepherd's flock, it says. It hears the shepherd shouting but does not understand what he says, it says. So when Allah sends His word with the prophets, and to the prophets who are the shepherds of that flock they say: we don't understand what you say, doesn't it match this verse of Allah Almighty?

The shepherd to his flock, it says – when he shouts, the flock understands that the shepherd is shouting but does not understand what he says, it says. And when the Prophet conveys the truth to this human flock, and they say: we don't understand your speech – what difference from that animal flock?

Can you put these in the noble class?

So prophets come from the class of nobility. Always with prophets. Imams too come from the prophet's lineage. Because Abraham (peace be upon him) prayed. They made those who come from my line imams. But, it says, except those from your line who deny Allah. Them, it says, I will punish, it says. Yes. Except those who rebel against Allah. That is why, if someone says I am an imam – an imam. Not the mosque imams, below. That is, the imam as I understand it comes every 100 years – the kutbul aktab. A mujtahid in religion. The kutbul aktab who comes every 200 years, removing certain things from religion, a person.

If these say, I am the qutb of the age, I am the imam of the age, don't believe it – if he does not come from that lineage. If he does not come from that lineage. Because Allah has a promise in the verse. The prayer of Abraham (peace be upon him): make those from my line imams. Well, are you from Abraham's line? Well, of course. You know, we – Allah Almighty, to the Prophet (peace be upon him): one from the community of Abraham, it says. From Abraham's community. Whose ummah? The ummah of Muhammad. I, for the ummah of the Prophet – if the Prophet (peace be upon him) is of the community of the prophet Abraham, the Friend of Allah – and that community means coming from the same people.

It means coming from the same lineage. Of course, from the Prophet's grandchildren, the sayyids too, as people who received Abraham's prayer, as sayyids, as imams, as kutbul aktab or kutbul azam, as mujtahids and imams in religion, will keep Allah's light on earth alive until the Day of Judgment. Allah Almighty raises them, and among people, to them the truth is explained.

Now this point, this part, runs counter to outward knowledge; they don't accept it. And because (?), they stay where they are. And they cannot see the truth. Thus they go on, bound to falsehood. But those who use their minds – in this case, those who see the truth, taking it upon themselves – with such people continuing until the Day of Judgment, Allah's light they will not be able to put out. One day, to Abdulqadir Gilani – Abdulqadir Gilani asks Allah Almighty: O my Lord, how does one draw near to You? With the Quran. One draws near with the Quran.

Whether he knows or doesn't know, He says. Whether he knows the Quran's meaning or not, does everyone who reads draw near? Everyone who reads draws near, He says. O Gilani, He says. This time Allah Almighty – Gilani.

He writes it in Sırr-ül Esrar.

If a person, He says, by reading books – that is, reading outward books – wants to reach Me, He says, never can he reach Me, He says. That book is a veil between him and Me, He says.

Yes. He said, that book, those outward books, between him and Allah are a veil. If you say: well, Hodja, now you are, away from reading books, steering people – God forbid. You will read, you will learn. I am not (?) about these. I am not (?). For example, Rumi too read a lot, a man bound by his father's books. Isn't Shams of Tabriz his teacher? Shams Tabrizi. Shams Tabrizi. Shams of Tabriz. Yes. What does he do? He takes his father's books and throws them into the pool. Every time he throws one, Rumi's heart breaks. My books, he says, or me? I chose you, he says. All right then, he says. And he becomes Rumi.

He throws the books, but you see, you will read, you will reach a certain point, you will reach it; if, between the truth and the book, you are to make a choice, if between the truth and the book you are to make a choice – not Allah's book, not Allah's book, but the ones people have written – fiqh books, aqida books, or such books for one another's training – well, if you set about choosing, as long as you prefer the books you cannot find the truth. That is a veil between Allah and you. But a believer like Rumi who, through such inner knowledge, has reached his Lord, attained (?), reformed his nafs, a believer who has risen among the righteous servants, raised by the Lord of Glory.