The reason we came into the realm of mulk, that is, into the world

Mesut asks from Germany. I think he wrote Germany. We will answer your answers — your questions. Peace be upon you, Hodja. And upon you be peace. While reading your tafsir, something stuck in my mind — of course it will. It's not possible to understand it all — it is possible to understand, but some places are not possible to understand; they need to be opened up more. That's exactly why we tell you that after training you a bit, we will take the verses again from the start and explain them to you clearly. Our Lord created the world for us. Yes. But why did He first place our father Adam and our mother Eve in Paradise, and then, after they were expelled from Paradise, send them down to the world? Or why didn't they send them directly to the world?

May Allah be pleased with you, Hodja.

Very good. The question is good; of course it sticks in one's mind. A person wonders about this.

Allah Almighty did not create our father Adam in the world. Where did He create him? In the highest Paradise. He created him there. To the angels and the devils — or the jinn; let's not say devils, let's say jinn — to this, not even to the jinn, but to that devil who is the father of the jinn, after giving Adam a spirit, He said: prostrate to him. The angels prostrated. Adam — the devil did not prostrate, and was expelled from Allah's presence. He was cursed. That's it in short. To come to your question, after briefly introducing this part: He did not say to Adam, together with our mother Eve, "I created you, now off to the world." Why didn't He say it?

Allah Almighty is free of deficient attributes. Our father Adam, or our mother Eve: "O Allah, what did I do that You took me out of here?" — wouldn't they say that? If you seat me in a palace, in a mansion, in a villa, and then say, "Come on now, leave here for that house" or "that hut", wouldn't I say, "What did I do to you?" Of course I will say it, I will ask. You had given this place to me; I stayed here, I was comfortable. I didn't commit any crime, yet you are sending me away from here. Right? What did he do? Allah Almighty is free of deficient attributes; no one will be able to question Him.

This is Allah's attribute of being Allah. Allah Almighty will answer the questions that come to everyone's mind. Look how nicely it comes to your mind too, for example. Now we pass these on to you as well. In this case, Allah Almighty has tied everything to causes. To causes. If our father Adam and our mother Eve had stayed in Paradise, all these polytheists would have lived in Paradise too. Yet Paradise is forbidden to the polytheists. That is, Paradise is forbidden to unbelievers, to non-Muslims. So what will happen? These have to come to the world. And Allah Almighty does not say to Adam, "Off you go to the world." Because he has not committed any crime.

What does He say to him? Do not approach this tree, or you will be among those who wrong their own selves, He says. How beautifully He says it. Doesn't Allah Almighty know he will approach it? He knows very well. Well, if He had wanted, could He not have kept the devil out of Paradise? Would He let him in? He could have kept him out, of course. This is Allah. He has power over everything. But this is a chain of adventures. Allah Almighty will tie it to causes. The devil will come and deceive Ridwan, the keeper of Paradise. Then the devil will swear by Allah. And since our father Adam and our mother Eve are innocent, they will believe an oath sworn by Allah.

And he will say: Allah forbade it to you because this tree is everlasting. He will exploit his innocence, he will make him eat it. He will make him commit a crime, and in return for that crime he will be sent to prison. Where is this prison? This world, the world — the world is a dungeon for the Muslim, a prison life, for those who know.

Well, what kind of prison? Very fine people live here. Now let's explain in a little detail so it is understood better. One day the son of the chief of the bandits becomes a Muslim. He takes refuge with Abdulqadir Gilani. Even though this chief of the polytheists has his son snatched away from Abdulqadir Gilani, the boy again finds a chance. He takes refuge with Abdulqadir Gilani. Upon this, sir, the chief of the bandits goes to that polytheist priest. Mr. Priest, what shall we do, it's like this, he says. The priest says, it's very easy, we'll get him. One day, while Abdulqadir Gilani is walking around with his group, let's confront him and ask him a question. What shall we ask?

Let's ask such and such. All right then. They see that Abdulqadir Gilani is riding on a horse with splendor and pomp, going along. And they have put on the guise of poor beggars, their clothes torn, in a state showing need. He grabs the reins of Abdulqadir Gilani's horse, sir. He says: O Abdulqadir, you said that for the Muslim this world is a dungeon and for the unbeliever it is Paradise. How is this a dungeon, he says, on this horse, with this life of pomp, he says, with so many people following you, at your command — this, he says, will be a dungeon for you, and I, he says, in my poor state, in my state of want — this, he says, will be Paradise for me.

How is this, he says? Understood, understood, he says. Wait a minute, he says. He gets down from the horse. He is going to show a miracle, you see. Look in through my right sleeve here, he says, and opens his cloak like this.

He looks and sees that Abdulqadir Gilani's palace in Paradise, that life of splendor, truly makes this world a dungeon by comparison.

And then, he says, my son, look in through here, he says. And he sees that they, in their polytheist state, in their state of unbelief, in Hell, in that place of torment, are writhing in agony, and from that sight that polytheist chief of the bandits, unable to hold himself, screams at the top of his voice, "Oh my God, I'm dying, I'm burning!" Now do you understand, my son, he says: this place is a dungeon for us, but compared to there, this is your paradise, he says. Yes. So what did we say? He sends Adam to this world, which is a prison. A prison. Where did we come out of? A palace, a villa, Paradise.

We came out of Paradise. How did we come out? We committed a crime and came out. For example, now I live here. Every state has a law. If I don't go against these laws, don't commit any crime, and am not slandered either, will any official arbitrarily seize me and throw me in prison? Well, if he did, what would I say? Brother! What is my crime? What did I do that you are bringing me here? That is just why Allah Almighty, sir, so that the polytheists — or all created souls — come to this world and prove here what kind of person they are, Allah Almighty, who created the realm of possession, takes our father Adam out of there within causes.

And he comes to the world. And after coming to the world, according to one narration, for 300 years Eve and our mother Adam — I mean our father Adam — wander around to meet our mother Eve, and finally, at Arafat, with Gabriel the trustworthy showing them the way, they are united at Jabal al-Rahma. Now,

Allah Almighty being free of deficient attributes, and people receiving the return for what their own two hands did through their actual deeds — isn't that Allah's justice? And since every person will not die without proving in the realm of possession what kind of person they are, every person will live here, will prove what kind of person they are, and after that will migrate to the realm of the hereafter, an unseen realm — from this realm, which is an unseen realm, to the realm of the hereafter. This is the first part. But it is the main branch part. This main branch part has another main branch.

What is this main branch? Allah Almighty created our souls in the realm of Lahut. He manifested Himself with His essence. It is a manifestation; He appeared, He appeared. Right before us, before us, He said: I am your Lord. Is there proof? There is. With what?

"Alastu bi-rabbikum" — I am your Lord. That is one. The second proof is the Prophet (peace be upon him), when he ascended in the Mi'raj, seeing His essence: his eye did not swerve nor was it deceived, his heart confirmed it — the verse. The third: "When there covered the Lote Tree that which covered it," it says. "He rose once more in his true form." That is, His appearance in the form of beauty at the address "Alastu bi-rabbikum". Now, this is outside our question. Sir, if we set out to explain the things outside our question, it would take a long time. Let us come to the core. Since Allah Almighty showed us His essence, there those who believe in Allah Almighty and those who do not were separated.

What does it say? "Wa kuntum azwajan thalatha." All pairs were divided into 3 classes.

"Fa ashabu al-maymanati ma ashabu al-maymanah" — those of the right; "Wa ashabu al-mash'amati ma ashabu al-mash'amah" — those of the left; "Was-sabiqun as-sabiqun. Ula'ika al-muqarrabun. Fi jannati an-na'im," it says. A third group, the group of the foremost. Now, we said Allah Almighty is free of deficient attributes; so that they do not say, "Our Lord, You showed us Your essence here. Because You gave us of Your spirit, we could not know You as Lord. Had You sent us to an unseen realm, look how we would have worshipped You there" — so that they do not say this, Allah created this realm of possession beforehand.

And He sent us to this unseen realm. If He had kept our father Adam and our mother Eve in Paradise, and all the souls had entered there and seen it — and since there, too, they would hear no call other than the call of Allah, no other deity, since He would also show His essence, would manifest Himself in the highest Paradise — after showing it there too, if their rebellion in their own destiny still continued there, then, since that highest Paradise is forbidden to them, they would have entered the highest Paradise, and what would they have said? How should we know? We are still in the same state.

That is, we are in the state in which You showed us Your essence. We cannot recognize You, we do not know You. We are waiting for our Lord, the one who created us. So Allah sends them to the unseen realm. According to the verse "I do not call anyone to account for what I did not make known in the unseen," He both makes His essence known and, in this unseen realm, proves His existence to people with miracles and with verses. For this reason, Allah Almighty, since He knew beforehand that people would come here, or that He would send them here, creates these realms. And by creating causes He has our father Adam and our mother Eve taken out of there.

I suppose it's understood, my child.