Yunus 21: When We let mankind taste Our blessings after a hardship that touches them, they prepare an ambush for Our verses. Say; “Allah’s trap is more swift.” Verily, Our Messengers write about the ambushes you prepare.

Surah Yunus, verse 21. After a hardship that touched them, like famine and disease, when We let people taste mercy, well-being, you see that they have a scheme against Our verses. Yes. What is this scheme? A person is in a tight spot. He can get no help from people, nor from those around him, nor from those close to him. He is left (?). He immediately opens his hands. O Allah, save me from this hardship. O Allah, I'm left with You alone. I have no one but You. He prays. He prays. That is, he prays. Allah Almighty lets him taste well-being. Once He lets him taste mercy, he immediately turns his back on Allah.

This was my right anyway, he says. I worked for it myself, I did it myself, he says. He doesn't say it was a mercy from my Lord. So unable to say "In return for the prayer I made to my Lord, my Lord did not leave me" is the person who wrongs his own soul. Yes.

What does it say? You see that they have a scheme against Our verses. Say: Allah's scheme is swifter. Surely Our messengers are writing down the schemes you devise, it says. Which messengers are these? The Kiraman Katibin. From the right and the left, everything you do is written down. Those are written down. What else? If these images you reflect stick to paper as a photograph, Allah Almighty, these images you reflect, freezing them, freezing them and showing them to you like a video — is He not able to? Today, from the engine of a jet plane flying very high, that exhaust (?) freezes in the cold and forms a white trail.

Yet at a normal temperature you cannot see its (?). The exhaust gas comes out and goes away, but in the cold it freezes. So if the rays a person gives off stick to that paper, Allah Almighty — is He not able to show you your whole life in the form of a video?

Allah Almighty, who is a treasure with His knowledge and power. Yes.

In addition, the writing of the Kiraman Katibin.

More important than this — these things I said, you know, more important than these is that only through scholars does Allah Almighty explain these to people. He doesn't say it much here in the verses, but it is within the verses. It is there.

This body of a person, you know — the body will testify about him. Against himself. His body will testify against him. More important even than the Kiraman Katibin and (?). A person testifying against himself. Can such a thing be, Hodja? "When you come into My presence with a (?), We say: seal their mouths, (?), make your hands speak," it says. When the souls are paired, when body and spirit come face to face, when it testifies against the spirit: "Why do you speak against me?" it says. "The one who makes me speak is my Lord," it says. So if you like, go seven thousand layers beneath the earth.

If you like, hide behind sturdy fortresses. If you like, go to the highest corner of the universe. As long as you cannot escape your body, this body of yours will testify against you. When He says "We will revive you down to your fingertips" — since the fingerprints of the billions of people who come do not match one another, likewise, down to your fingertips, it says, like the impressions of the seal of the fingertips, We will create you the same way again; within a frequency, through the union of spirit and body We will make you testify, it says. I will hold you as a witness against yourself, He says.

Allah Almighty. I will hold you as a witness against yourself. Where will you run? Go on, run now. Where will you escape? You cannot escape.

The scribes' writing is as nothing next to this. Yes.

We read the verse again.

After a hardship that touched them, like famine and disease, when We let people taste mercy, well-being, you see that they have a scheme against Our verses. Say: Allah's scheme is more severe, swifter. Surely Our messengers are writing down the schemes you devise, it says. When a calamity touches people — drought, disease, loss of property and life, having to deal with their children and with those who are ill, and many more such hardships Allah Almighty gives to people weigh heavily on the human soul. Allah Almighty, the hardships He gives people — "a burden you cannot bear We do not place on your backs," according to this verse — to people in this world, as a test, He gives them calamities.

Nor does He place on one's back a burden he cannot bear. Because within the characters He gave, how much calamity one can endure, Allah Almighty knows. What is it like? Imagine a scale. A sensitive scale, a jeweler's scale, it works in milligrams. You cannot weigh a kilo on it, nor even half. It breaks, it gets damaged. Some scales weigh 15 kilos, 30 kilos. Some 100 kilos, some 1 ton; there are weighbridges that weigh 500 tons. That is, they weigh 100 tons, 50 tons. Now, if we liken people's characters to these, according to the covenants they gave in Allah's presence, Allah Almighty has placed characters in them.

For example, this phone, an iPhone 5. Inside it, let's say, there's 32 megabytes, a gigabyte, something. Memory. iPhone 4. Let's say that has 16 gigabytes. The other 3 gigabytes. Well, what does this mean? You cannot load four gigabytes of memory onto a 3-gigabyte phone. And onto a four- or sixteen-gigabyte phone, thirty-two gigabytes of memory or data you cannot load. It won't take it. Allah Almighty too, like these gigabytes we mentioned, these characters, has placed in us; in proportion to the covenants we gave our Lord, the burden we can bear, within those gigabytes, that is, within those characters, He lets us taste. And what kind of people we are, through the calamities our Lord gives us, through the actual deeds we do, we make ourselves witnesses to ourselves, to those around us and to Allah.

Yes.

So when He says "We do not place on your backs a burden you cannot bear," Allah Almighty gave the greatest calamity to the prophets. Moses killed a man. The Prophet (peace be upon him) — in Taif they made his feet bleed. They also threw dung and tripe on him. The greatest calamities are given to the saints. Yes. That's why Allah Almighty does not load burdens that cannot be borne onto the backs of (?). He does not load them. Everyone, with calamities in proportion to the covenant he can bear, He makes a witness of himself to himself. So a Muslim is content with what comes from Allah. He doesn't complain about his Lord.

And if he takes precautions and leaves the outcome to Allah, that person wins the test. He wins the test.

So when a calamity touches people — drought, disease, loss of property and life, having to deal with those of their children who are ill, and many more such hardships Allah Almighty will give to people weigh heavily on the human soul. The hardships Allah Almighty gives people: "Because you cannot bear them, on your backs We do not place them," according to this verse, He gives people in this world, for their test, these calamities. And when a person meets these calamities — I'm ending it here, I'll take the sentence from further back. What are we saying? According to the verse, that is, "what you cannot bear, on your backs He does not place" — according to this verse, He gives people in this world, as a test, these calamities; when we say this, Allah Almighty knows what these people will do.

Don't think as other people understand it: if I'm good, by my (?) He calls me good. If I'm bad, Allah now calls me bad — do you understand? As if He were unaware of the end — Allah forbid. He knows what my end will be, too. Then why does He give me this? So that one proves oneself to oneself. Allah has the attribute of being Allah. What is this attribute of being Allah? No one will be able to question Him. Why? Will Allah (?) him? No. Whatever he would ask, Allah Almighty will have made it appear within his life. And he, by carrying it out through actual deeds, entirely within his own characters, will fully prove himself to Allah Almighty, and not a single word will remain for him to question Allah.

This is Allah Almighty's attribute of being Allah.

That's why Allah Almighty — as other people say, "We are testing them," they say. They interpret the verse that way. "We are testing them." Allah Almighty does not test them. They test themselves. With the actual deeds they do. They are being tested, being tested. "So this is what you were" — Allah Almighty makes him prove himself. But with the judgments he himself will make. Because a person has partial free will. With the judgment he makes in accordance with his own inner content, through his actual deeds, he comes to earn reward and sin.

We continue. And when a person meets these calamities, lying down and getting up he prays to Allah: "If You lift the calamities from (?), if You lift them," and "may He lift them so I can be at ease." But when Allah, from these people, lifts the calamities, He lets them taste mercy and well-being, that is, He removes their hardships and opens doors of provision upon people from unknown directions. Relief, joy and peace come about in people. He got out of the hardship, after all. Think: there is Ahmet Efendi, or Mehmet Efendi, in a crisis, he has debts, debts. The man is pressing him: pay your debt.

Friend, give me a little more time. All right, I'll take my money at such-and-such a time. On the other hand, at his home (?), shortages arise. (?) The man has both feet in one shoe. Aren't there such people? There are. There are. Both feet in one shoe. Then for him Allah Almighty, from an unknown place — you look and a relative of his has turned up. Friend, I heard you had some trouble. Why don't you tell me? My God, here's this much money for you, go take care of it. (?) Now he forgot Allah and clung to that man.

The nail says to the adze: why are you hitting my head? "Friend, why are you telling me?" it says. "Look at the one who makes me strike, (?)," it says.

When someone helps the person who has fallen into that hardship, instead of turning to Allah he holds on to (?). That man, (?), he prefers. All right. You will thank. You will give thanks. But you will also know the One who sent him to you.

If you don't know, if you don't know, you'll again (?) the same calamities.

Someone put it so well: Know yourself, know yourself. If you don't know yourself, they'll (?) your neck, he says. So, with a help given to you, whether you know yourself or not, not understanding, the One who caused the help to be given to you you forget, and see the one who gave the help or the property — then, while you get your neck (?), again (?) you'll be left.

Yes.

So He removes their hardships, opens upon people from unknown directions the doors of provision. Relief, joy and peace come about in people. Peace.

Then, as people live in this joy, peace and plenty, Allah, who lifted all hardships from them, they forget. As if they weren't the people who prayed, you see that, about Allah's verses, they start arguing. They argue about the verses, too. "No, this verse is lacking, it should have been like this," or "this verse doesn't speak to this time, its time is over" — with words like these, Allah's verses they don't like. In their hearts they prepare suspicion, denial of Allah, and (?) of people from Allah's path.

Headscarves were for times past. Back then there was no manicure and such. People covered their heads back then. Now there is manicure and such. (?) they say. Yet they don't know that the headscarf takes away a person's attraction, a woman's attraction. Her headscarf protects her from evil looks directed at her. Yes.

Say: Allah's scheme is swifter. Because Allah Almighty knows what people will do, He has programmed these worlds with a program. According to this program, Allah will continue His light until the Day of Judgment. According to the verse where He says this, the consequences of the evil and schemes they will do have been prepared in advance.

Accordingly, Allah Almighty, addressing His Beloved, "Say: Allah's scheme is swifter," He says. How is it swifter? Because these worlds are programmed. "There is not a single living being to come until the Day of Judgment whose deeds We do not know," according to the verse. According to what each person will do, Allah Almighty, in return, makes events appear. He has prepared it already. So, before the one who doesn't even know yet what they will do, in return, there are counterparts to their schemes. Surely (?).

So Allah Almighty, that His Essence cannot be made helpless by anyone, that even if mankind and jinn gathered they could not harm Allah — reminding people of this verse, He shows them the right paths. Thus Allah explains His verses. Still people don't listen to Allah. If they turn their faces from Allah, these people, by what they do, their sins increase. Also, Allah — the two noble angels we call Kiraman Katibin, one on our right shoulder and one on our left shoulder, the right one writing good deeds and the left one evil deeds — by announcing "Surely Our messengers are writing down the schemes you devise," these angels are what He means.

Yes.