Al-An'am 103: Eyes cannot see and be aware of Allah, but Allah sees eyes and is aware of them. Allah is Lateef (knows things well) and Khabeer (All-Aware).

Surah Al-An'am, verse 103.

We had a Quran here. Where is it? Inside?

You can give me a glass of tea.

Al-An'am, Surah third verse; as I said a moment ago, according to their minds, according to what they knew, they interpreted this place. According to their knowledge. How did they interpret it?

Eyes cannot see Him. Right. Yet He sees the eyes. That is right too. He is the one who knows things very well, aware of everything, it says. But it is incomplete.

Incomplete in meaning.

Well then, you complete it. Weren't you saying Allah is quite invisible? Eyes cannot see Him.

Yet He sees the eyes.

Correct in one single direction.

One single direction. Allah's word is like an ocean.

When it says eyes cannot see Him, they cannot see Him in this world nor in the hereafter. That is one. When you say eyes cannot see Him, you attribute deficiency to Allah Almighty. You attribute deficiency.

But how do these eyes see in the realm of the unseen? How do these eyes see?

If we will never see Allah in the realm of the unseen, if Allah is invisible,

who came to Mary?

The holy spirit came.

But Mary could not recognize Him.

(?) she could not recognize Him. They call him Gabriel, but it is not Gabriel. I said, it is a bit broad, but we, in the Sufi and inner sense; let us not say Sufi, because some Sufi paths go astray. In the inner sense, that is, as inner knowledge, we said: they ask you about the spirits; say, it is a command of my Lord. Isn't it so? if from a part of Him the spirit of Muhammad (peace be upon him), the spirit of the Prophet, was created, and from his spirit the spirits that will come from our father Adam until the Day of Judgment were created, our Lord, His spirit whenever He wishes, wherever He wishes, Himself, as His own messenger, can He not send?

Does it fit within His bounds? And when you see Him, can you grasp it?

If you cannot grasp it, that is Allah. Free of deficient attributes. Then the eyes see Him, encompassing, and cannot grasp Him. The eyes see Him and cannot grasp Him. Yet He sees all eyes. He is the one who knows things very well, aware of everything, it says. He encompasses and grasps all eyes. That is, He knows and encompasses, but even if we see Him, we cannot know Him. Here (?) Allah Almighty being free of deficient attributes is removed.

Our forefathers say it like this as a proverb. Take everyone who comes to your door as Khidr, take every night as the Night of Power.

Yes. Does Allah Almighty not descend to the earth on the Night of Power? On the Night of Power. Why is the Night of Power so great? Better than a thousand months, it says. Better than a thousand months without a Night of Power in them.

If we go too deep here, since minds cannot grasp it, there may be misunderstanding. And to remove these misunderstandings, let us return to the outer meaning. That is, in short, he sees Him but cannot grasp Him. It is the realm of the unseen, after all. Because Allah Almighty will send to a realm where His essence is not seen, where it is not known. A realm where it is not known. To the realm of the unseen. You cannot know it. He will not make His essence known. Yes.

In this case Allah Almighty will also be freed from being given attributes.

In this material world, no eye can encompass and grasp Allah Almighty. No eye. That is, encompass means to surround, to recognize, and to say this is Allah; it cannot. No eye. Because it is a realm of the unseen. That is, a realm where His essence is not known. His word is true. Whoever (?) His word is among the misguided. What do we say? In this material world, no eye can encompass and grasp Allah Almighty. It sees, but cannot say this is Allah. Since this verse has so many meanings, the mindset that has settled wrongly in people's minds we are trying, from the first volume on, to erase with verses and to make the truth known.

We are trying to make the truth known. to what is written, if it is approached with (?), that is, by now thinking, we say. We are going to explain something here, after all. And if a person approaches using his mind, it is impossible that he does not find the truth. Because Allah created the mind as a knower of His essence. Now the mindset that developed in people's minds: Allah is invisible. We ask you. Surah Al-A'raf, 172. In the verse He says this. In short: We made a covenant with those who would emerge from the offspring of the children of Adam. Where? We have been trying to explain, since the first volume, where they made the covenant.

When in the state of spirits, at Qalu Bala. Allah Almighty saying: I am your Lord. Isn't it so? In this case, if the verse is both outer and inner, if it says eyes cannot see Him, then accordingly they say Allah is invisible. Yes. So these are all the wrong interpretations of the verses, their (?). Wrong interpretations. Where does it come from? The address of Elestü bi-Rabbiküm will be seen. The whole thing is tied up there anyway. That place. Yes. (?) (?), with Allah Almighty saying I am your Lord, there is our spirits saying yes there. Well, now I ask again. Without man seeing his Lord, without knowing who He is, without Allah the Creator showing His existence to His creatures?

He said: I am your Lord. There is mind here now. These are verses. I am speaking verses here.

In this case, how will man recognize his Lord and how will he make a covenant with Him? How will he make a covenant?

Making a covenant means binding a mutual pact with your Lord, a contract, a mutual (?) with your Lord, according to the wish and desire of His servant, with Him an agreement. An agreement with Him; indeed, We made a covenant, He says.

I always say it; let me say it once more. Never let it come to your mind that this is self-praise or anything of the sort. I say I saw that world. I saw it. When our Lord said I am your Lord, there was a sudden (?). I told you those beginnings. I will not tell those parts. We come to the covenant. It shows the time from the Prophet (peace be upon him) until this time. After that there is another time too. A dark time. You know, people commit adultery in the streets. People pass by them. I (?) that world. I want this world. We are free in our will, free. Our Lord helps us. What is His help? He says to me: you come into this world, come and go like the common people.

He helps. He speaks. In this world, in the past, in past times, when the fields were (?) ploughed, there are no people, no people. Because I do not see them there. But in this world I see people, like this. I see life. My heart (?) from here, from this world. At the same time I say I feel ashamed before Allah Almighty. He also knows what passes through our hearts. But I say to our Lord: my Lord, let my rank be high, let me come into this world. But you will slip, He says. You will slip. And I say to Him: my Lord, protect me with Your mercy before I slip. Take my life before I slip, He says.

Look, this is the covenant. We make the covenant; I say, I won't slip; while slipping, because who keeps his word more faithfully than Allah, according to the verse, if we made the covenant like this, He will take my life before I slip; before slipping, if I go on with this longing, I continue serving my Lord; if Allah grants it, well, inshallah, since our covenant is good, for we made such a covenant, I will leave this world without slipping. If Allah grants it. But there is still time, inshallah. A little more. Yes.

In this case, how will man recognize his Lord and how will he make a covenant with Him? Making a covenant means binding a mutual pact with your Lord. As I just explained. A person who knows nothing of these, who has not seen them, how will he interpret this world, that is, how will he interpret this verse? So, according to minds. You know those superstitions, that Allah will put into paradise whom He wills and into hell whom He wills; he will interpret it by bringing something to mind according to them.

(?) with his Lord means an agreement with Him according to the wish and desire of His servant. And if this is an inescapable fate given to man, then saying Allah is invisible, would that not be ascribing deficiency to Allah and giving Allah a deficient attribute? Yes.

Well,

in this verse, there are many verses about Allah being seen too. They will not see their Lord. The verse. Today, be silent in His presence, Allah Almighty will say. Today, He says, everyone's account will be given to him in full. So that no one is wronged. And they will say: our Lord, we have seen, we have heard, we have listened. Now, send us back to the world once more. That is, we have seen, we have listened and we have heard, it says. According to these verses, where did you throw it? There are many more; where did you hide them? For example, to Noah: build the ark before My eyes, He says. It was sailing before My eyes, He says.

Yes. Now, how do you throw these away? Where do you get saying Allah is invisible?

To Moses at the holy Tuwa, in the form of fire. Was He not seen? Muhammad (peace be upon him), at the Mi'raj, in Surah An-Najm, verses 10 and 11: his heart did not deny what he saw with his eyes. These verses will be opened in detail when their time comes.

But now, according to this verse, you could say this to me, look. Let me say what comes to your mind and what does not. Well, Hodja, according to this verse you have shown the Prophet (peace be upon him) seeing with the naked eye.

Well, how are we to understand this now? Let us read it once more. Surah An-Najm, verses 10 and 11: his heart did not deny what he saw with his eyes.

Where did he see? Where did he see? Above Sidrat al-Muntaha. Where time and place meet, where they end. Where time and place end. At that (?) point. When He said, O Muhammad, come near, he says: there is no place, where shall I put my foot? Put one foot on top of your other foot, He says. Let My servants know that I am free of time and place. Where was it? Not in the world. Not in the world. Outside the world. We are in the world, in a realm of the unseen. Allah Almighty sent us here and became unseen. Here we cannot see with the naked eye.

Well, a question like this may come to our minds. People go to the Moon, they go to Mars. There too? Let me tell you, sir. He can be seen. If we cannot see Him in the world. The first heaven. We sent man, He says, to the lowest of the low, He says. To asfal as-safilin. Did you pass Sidrat al-Muntaha there? There, after Sidrat al-Muntaha, where Gabriel (peace be upon him) said: if I went one ant's length further, I would burn; did you pass that Sidrat al-Muntaha too? Did you go to the highest point of Allah's Throne? Where time and place end. Did you go to that pointed tip and see your Lord there?

Even if you did not see it there, (?) the Sidra, (?), He says. Covering the Sidra, Allah revealed to His servant what He revealed, He says. that it is outside the world here; so if it is outside the world, when you come into My presence in the state of death (?), when you are joined with the body, in the presence of our Lord our hands and feet will bear witness against us. Our hands will bear witness. Our feet will be bound, our mouths will be silenced. In this case, in this case Allah will be seen. He will be seen. We know our Lord. This knowing of ours is by the form in which we first saw Him.

However you see one, I am a (?) of that one and a (?) of that one too, He says. He can appear in very varied forms. But you cannot grasp it. Maybe later you come to your senses, but by then it is too late. Yes.

In Surah An-Najm, verses 10 and 11: his heart did not deny what he saw with his eyes. These verses will open up in detail when their time comes. Now we will touch on it lightly and move on. So, through the manifestation in the heart of the Prophet (peace be upon him), Allah Almighty invited His Beloved to His essence to show him many miracles. Here we are speaking about the world.

Anyway, in the world too, if a person goes back out, did you not see that I lived in the hereafter while in the world? Like that Elestü bi-Rabbiküm, going back there, (?) my self, did I not reach those worlds? Where did you see it? In this world. By manifestation. Again. In this world. So it is the seeing of the worlds of reality. Through what? Through the spirit's journeying, going. The spirit knows no matter or meaning. It conveys what it sees to the body like a dream. Like a dream. Yes.

These are very deep matters. Very deep, and not something to be understood here, I mean, with a word or two, I mean. So we explain; the people we explain to, if they ask us the questions that come to their minds, we will open it up in more detail, connected to one another, inshallah, the Quran with its true meanings, not with the aim of sinking into superstitions. Inshallah we will (?) more beautifully. Yes.

So through the manifestation in the heart of the Prophet (peace be upon him), Allah Almighty invited His Beloved to His essence to show him many miracles. At the Mi'raj, by Allah Almighty showing His essence to His Beloved in His presence, that it was the same as what had earlier manifested in his heart, his heart did not deny.

A deep meaning of it: His manifestation there, that is, the seeing of Allah Almighty, that is, facing each other, he was invited to the Mi'raj, but what it calls his heart not denying: He appeared in the form of the appearance at the first address of Elestü bi-Rabbiküm. In the form in which He appeared. You know, it says that true form stood upright once more; look, once more. Where? At Sidrat al-Muntaha. And that which covered Sidrat al-Muntaha (?), it says. So since He said, however you see Me, I am a (?) of that one and a (?) of that one too, with His true attribute, His true form, in that address of Elestü bi-Rabbiküm, His manifesting to the Prophet exactly as He appeared to us.

So He stood upright in His true form. His appearance at that address of Elestü bi-Rabbiküm.

As far as our tongue allows, we have explained something here too. But inshallah we will explain it more beautifully. As you ask and ask, we will explain, inshallah. What does it say? At the Mi'raj, by Allah Almighty showing His essence to His Beloved in His presence, that it was the same as what had earlier manifested in his heart; what we call what had earlier manifested in his heart is his being next to Allah Almighty at that address of Elestü bi-Rabbiküm and bearing witness to Him by saying yes, this is our Lord. And His manifesting to him in the world too in the first form. Just as we too saw that state in the world, if we saw Allah Almighty in the first form of creation, with the heart, but in spirit, inwardly; never take it to mean with these eyes of ours, do not understand it so.

Because some short minds begin to twist such events, they distort them. Well, where do we know these from anyway? From our Lord showing us those worlds. That is, the worlds of those lived programmes, programmed, by His showing them to us, we know. Well, in this case the verses too always, supporting one another, our Lord's existence, people's (?) and His making known that we are His servants.

That it was the same as what had earlier manifested in his heart, that his heart did not deny, that he was reassured, that it was Allah's essence, the beginning of the same verse also explains. Allah made His revelation known to His servant. Here there is a second meaning, which is a secret, but its real meaning is that; it must be well known that Allah is free of deficient attributes too. Yes.

We explained revelation earlier, we said. Allah is free of time and place. Where there is no time and place, there is no air either. Sound reaches the human ear by air waves. By means of the anvil and hammer in the ear, the sounds striking them, the brain understanding the spoken words as words, as speech, that is how it happens. Where there is no air communication, what Allah tells the heart of His (?) by magnetic waves, through communication, we call revelation. Free of place and time. Why, even if it were with His true verse, does Allah necessarily reveal? Why?

Two meanings: first, if it were in the true sense, among people it could be human, it could be satanic, one could say, among people (?). Second, no created atom can go outside time and place and stay or live there. This belongs to Allah alone.

When Allah's Throne is mentioned, it has encompassed this whole universe; within His Throne He is the owner of all beings; outside the Throne He alone subsists by His essence. Yes.

So this verse (?); if we say it as a translation of the verse, it will become clear that this is none other than Allah. Then, as He came near, He came nearer still. So much that He was two bows' length away, or even nearer. In verses 10-11, the verses. Thereupon Allah revealed to His servant. He made His revelation known. His heart did not deny what he saw. Well, in verse 12: will you now dispute about what he saw? We are speaking verses here. Those in Surah An-Najm, 13-14, in the verses, yes: by oath, at Sidrat al-Muntaha he had seen him once before, it says; at Sidrat al-Muntaha, by oath, He swears, he had seen once more; they say Gabriel; so how many times did he see Gabriel? This time they say Gabriel in his true form; so does Gabriel change form like this?

I saw Gabriel. I am in a high place like this; he too, like (?), in a low place, tall, very tall, and he had two wings, two wings too, just although in human form, his head a skeleton, a dry skeleton, no face, I mean, a dry skeleton, bones, in shape.

That time, that man is the most honoured of creatures, the most honoured of creatures, that he is, and that man was created in the finest form, it also asserted. My Lord showed me many things. Yes. No being as beautiful as man has been created in this world. The reason is that He gave of His spirit.

And after that what does it say? Lahul-asma'ul-husna. The most beautiful attributes too are Mine, He says. Now man says, Allah, attributes, he says, look, He created you the most honoured of creatures, but the attributes are His. Well, what is your attribute, then? When you say attribute, not to deify your self with word games, but if you need to turn to a truth, is your attribute not this form of yours? Is it not the shape of your form? With this attribute, we say. Yes, attributes can be separated along with the word. By their state, their movements, the deeds you did, you say a person of this attribute.

You can call their characters attributes, but really you say of him: the person with this form, with this attribute. The person of this shape. Yes. So if a part of His essence is given, a part of His essence, as the most honoured created being of the universe, no being more beautiful than him has been created.

Yes. Above the angels too.

Yes.

In verses 13-14: by oath, he had seen him at Sidrat al-Muntaha before, previously, once more. In verse sixteen: that which covered the Sidra was covering it. Had covered it. In verse eighteen: his eye did not swerve and did not overstep the bound. In these verses they say it refers to Gabriel the Trustworthy. Yet Gabriel the Trustworthy would come and go to the Prophet in the world, bringing revelation. Revelation. That is, the Noble Quran that came to the place where it is (?) at Sidrat al-Muntaha is taken in surahs, he takes the surahs; whichever surah our Lord wants to send to the Prophet, he would recite that surah to the Prophet.

He would recite it, but he would not teach it to him.

He would not teach by reciting. Allah Almighty would give the revelation (?) to the Prophet's heart. He would give the verses. How do you know, Hodja? He says: do not move your lips before the reading into your heart is complete. I will place it in your heart and you will never forget it, He says. Just like that, those lying minds say Gabriel taught the Prophet. Where do they hide these verses?

Yes. People (?) of the verses. Gabriel supposedly recited and he was taught that way. Yet as confirmation of the words of the verses that were in his heart, Gabriel the Trustworthy would recite too, and the Prophet would say: I like Gabriel's recitation very much, he would say. Yes.

Of course, in appearance it would manifest like this, it says. According to these verses, the Lord who created man makes His essence known by manifesting in the hearts of His servants. Because Allah is free of deficient attributes. So if you break your self, He manifests in your heart and makes His essence known to you. Not as they say here, that eyes cannot see Him. These outer eyes cannot see Him by encompassing, that is, by containing Him. You see Him in spirit. You see Him inwardly. And to be able to see Him, a beautiful house is needed. That Highest of the high, that Sublime, that Great, the Most Great, a house is needed that can host Allah, who created the worlds.

That house is your heart. If you take everything other than Him out of your heart, if you bind yourself by your Lord's commands, then surely there, to that heart our Lord manifests as a guest, He comes. Yes.

So the Lord makes His essence known by manifesting in the hearts of His servants. Because Allah is free of deficient attributes.

Yes. Here there are many secrets and sciences to be told. But the human mind and its capacity are not able to bear this knowledge all at once, they are not.

There are many events, right away. Off the top of our head we have now told such an event. What is needed to reach those places, what needs to be done. What states must we take on so that we find those states. And to be able to take on those states, at the very beginning, in (?), in the realm of Lahut, when you made the covenant with Allah Almighty, at that address of Elestü bi-Rabbiküm, only in proportion to the characters you received at that degree of faith can you sustain your life here. That far can you rise.

Yes.

Without telling many sciences and secrets here, touching on it briefly, we have said Allah is visible. But as it says in the verse, He sees but cannot grasp, He grasps but cannot see. Because it is a realm of the unseen. For us to explain beyond this could harm the human mind. This far.

Even these parts, even what I have just explained, you know the one who will write a refutation against me, even he, because his mind cannot reach it, may write it distorting. Distorting. He is unaware of the verses, after all. If he knows nothing of the verses, and he said this, he will say that too. By his own mind he will say disbelief. I will be the one who said disbelief. Truly, his mind's capacity, I mean, that knowledge, the knowledge of the Quran, if the person does not have it, what I say becomes disbelief according to their minds. And he understands it that way. While explaining, if he is in front of me, look, while explaining, if he is in front of me, since I am charged with a duty by our Lord, Allah Almighty inspires what is right into everyone's heart.

He inspires what is right. After he leaves me, when he thinks about what I said, he goes towards disbelief. He goes towards disbelief. Why? The capacity is not there. That capacity, that mind is not in a state to contain it.

He asks me again; you explained it like this; no, I say. I did not explain it that way. Look, let me tell you what I explained. I understand that the word I explained has been distorted. I explain it once more. Yes.

Yes. But as it says in the verse, He sees but cannot grasp, He grasps but cannot see. Because it is a realm of the unseen. For us to explain beyond this could harm the human mind. There is benefit in knowing this verse this much. Allah Almighty, however, encompasses and grasps all eyes. That is, He sees at the same time and knows their states. Allah is the one who knows things very well and is aware of everything. Why the one who knows very well? Because it is Allah Almighty who knowingly created their elements and, by combining those elements, created those substances. Of course He will know things best.

Because He is the Creator. The Creator is the one who knows the (?), that is, the essence of what He created, how He created what, and what it will need, in the best way, we say.