Ibrahim 5: Verily, We have also sent Moses with Our miracles so that he would take his people from darkness to light and so that he would remind them of Allah’s days (in which previous nations faced calamities). Verily, there are lessons in this for all the ones who are patient and who show gratefulness.

Surah Ibrahim, we have come to verse 5. Indeed, We sent Moses, too, so that he would bring his people out of the darkness into the light and remind them of the days of disaster Allah brought upon past peoples; We sent him with Our miracles. Surely in this there are lessons for everyone who is very patient and very grateful, it says. To Moses.

Seven signs come.

He sends him to Pharaoh.

Pharaoh used to make the people of Israel work at the hardest jobs, at the worst jobs, for the lowest wage. Like a slave. Like slaves.

In the end the astrologers say a boy will be born. From the Israelites, who will take your throne from you, they say. Now one word leads to another. So that we learn it better — if we widen the topics a little, we learn better; we both explain the verse and ask ourselves questions, because that question comes to people's minds, and we answer it ourselves. Hodja, although the keys of the unseen are in Allah's hands, how did the astrologers know that a prophet would arise from the Children of Israel and would (?) Pharaoh from his throne?

How did they know, Hodja? According to this verse.

Yes, go on, tell us. Hodja, the jinn used to carry news from above, the jinn. Yes. The jinn would listen to the angels' conversations and take news down to the astrologers. Yes. Isn't that right, Hodja? Yes, but let's explain it more thoroughly. Up to the time of the Prophet (peace be upon him), up to the time of the Prophet. As our child Halık said, the jinn would sit on the constellations, sit on the constellations in the sky, and listen to the angels' conversation, then come — some angels, some jinn to people; some people seek refuge with the jinn, as it says, what is happening to them; the astrologers had won over the jinn; there the conversations — the jinn would tell them the conversations.

(?) the jinn, too, would tell these things, the jinn's conversation. Some of it turns out true, of course. And some turns out false. The jinn tell lies too, of course. Some jinn tell lies too.

After the Prophet honored the world with his coming, at those constellations a mass of fire called shuayt was placed. We'll call it a mass of fire. Because the jinn were created within frequencies. That object we call shuayb has the kind of frequency to catch and kill them. Just like a Patriot missile. Just as a missile is fired and the Patriot destroys it in the air. Like this, when the jinn go up there, they see a shuayb following them. That is what people today call a shooting star: this shuayb chasing the jinn and destroying it. If it catches it, it destroys it; if it can't, nothing happens.

Yes. And the verse says this: When we rose to the sky, we found it had been forbidden to us, it says. Something has surely happened in the world, they say. And they search, and — very beautifully, it says — we heard a Quran recited in a language, they say. Yes, the jinn — their elders say, why didn't you bring news? Why didn't you bring the news? We found it had been forbidden to us, they say. Then spread out over the world, he says; there's an event in the world, bring me news of it. And so a group of jinn see the Prophet's (peace be upon him) Quran recitation. And they report to their chief. Yes.

Now we return to our lesson. Let's leave that topic there. That lesson (?) — we'll do their lesson, God willing. Yes. In order.

Allah, who wants all people to be guided, swore by His own Self and sent Moses, too, to bring his people out of darkness into light and to remind them of the disasters that came upon the old peoples; to his people, with miracles, He sent him. Before Moses (peace be upon him) was born, in response to those who told Pharaoh that a child from the Children of Israel would be born and his throne would be taken from him, Pharaoh begins to kill all the newborn male children of the Children of Israel. But Allah, who protects, protects His prophet. When Moses is born, Moses' mother puts Moses in a basket, (?), the basket reaches Pharaoh's garden, Pharaoh's household take the basket and have Moses (peace be upon him), nursed by his mother, raised.

Now, isn't there a lesson here? Hodja, where is the lesson here? If Pharaoh is slaughtering the newborn boys, to Moses' mother, at night, Allah Almighty says in her dream: put your child in a basket, set it on the Nile.

The mother who doesn't want to part from her child (?), when she sees the dream, makes the basket and sets it on the Nile. Allah Almighty — isn't this a lesson for people now? Look at the play of events here. His mother tells his sister (?): follow the basket, see where it goes. The sister follows and sees that the basket comes to Pharaoh's garden. There, one of Pharaoh's wives takes him and they say to Pharaoh, let's not kill him, let's raise him, perhaps he'll be of use to us. He has him raised by the hand of his enemy. Isn't this a lesson? Aren't these very fine miracles of Allah's lordship? Our Lord's miracles.

You will be an enemy to me. I will raise you by my own hand. Yes.

In the end Moses won't take anyone's breast. They look for a wet nurse. At once his sister says, let me point you to someone who will nurse him. Tell us, they say. They bring his mother. When he takes her breast, He has him raised by his mother again. Yes. What a beautiful manifestation of the Lord, what a beautifully set-up play, what a beautiful order.

Who but our Lord could do this? Yes. Hodja, Moses' beard — Moses (peace be upon him) pulled Pharaoh's beard, it hurt him a lot, and he was about to kill him then. Our mother Asiya said: he's a child, what does he understand; if you put fire in his mouth, he still won't understand. That's how he ends up with a lisp anyway. Then there's a fire, a thing. The child puts it in his mouth. After that he is saved again. By Allah's mercy.

They tell many stories.

Whether these events actually happened this way isn't important; what matters is that our Lord, amid miracles, through events, sent him to Pharaoh, his fleeing from Pharaoh, well, again because of (?) he goes to Shuayb (peace be upon him), I think. To Shuayb (peace be upon him), again his own (?). His marrying his daughter, on the way back, in the Tih desert, in the sacred Tuwa, his meeting with Allah Almighty.

Let's step outside our lesson a bit again here. Let's open this up a bit too.

To those who say, Allah Almighty can't be seen, so how did he see Him there? (?) we say that there, in the form of fire, Allah Almighty was seen. I'm drawing your attention. Allah Almighty sent us to a hidden world. What does this mean, a hidden world? A world in which His Self is not seen.

Pay attention, look what words I'm using. A world in which His Self is not seen. Allah Almighty created man one-to-one close to His Self. Close. So He equipped people with the attribute of the Self. But halaknâ'l-insâne fî ahseni takvîm. I created man in the most beautiful form, He says. Pay attention now. And the most beautiful form is Mine, He says. Now people who can't (?) this passage say this: Attributes are one thing, forms another, they say. Well, blessed man, isn't my form my attribute? Uh-huh. Yes. If you take a drop from the oceans, a drop. A drop. If you examine that drop, under a microscope, it carries exactly the signature of the oceans.

It proves that it is a part of them. Since we too were created as a spirit, a part from our Lord, we were created in the likeness of our Lord. In this world it is not possible for you to see Allah in His very Self. A (?) world.

Hodja, is He never seen at all? Ah. If you can bear it, I'll tell you. If you won't say that man has gone astray, I'll tell you. Yes. What did I say earlier? I said they call Gabriel the Spirit. Right? We proved that Gabriel is not the Spirit. Did we prove it? We did. Then on the Night of Power, in Surah Al-Qadr,

when it says the angels and the Spirit descend for every matter, this Spirit, who is it?

This Spirit is none other than Allah Almighty. But Hodja, it's a (?) world. Well, that's as far as your mind reaches. Now I'll explain. One sees Him but cannot comprehend Him; comprehends but cannot see. The verse. What was it — efsarın? There's one like that. They explained that wrongly too. They say no eye can comprehend and encompass Him. He comprehends and encompasses all eyes. Correct. We explained it that way. No eye can comprehend and encompass Him. That is, you can't say: I see, this is my Lord. Because (?). But He encompasses and comprehends all eyes. All beings. So Allah Almighty does not leave the earth empty. He is free from deficient attributes.

But you don't recognize Him. Our forefathers have a saying. That saying is this. But they've distorted it. Know each of your days as Qadr. Look how nicely it puts it, it gives the symbol. Know everyone who comes to your door as Khidr, it says. Surah Al-An'am, verse 103, Hodja. Which? An'am 103, Hodja. An'am 103. The verse. Look now.

Let's see, let's read.

Which number was that? An'am? 6. Surah, Hodja. (?) The 6th surah, Hodja. The 6th surah? 107, the sixth surah. Surah Al-An'am, verse one hundred three. One hundred three. Yes.

Here. I'm now explaining it the way they explained it. What does it say? First let's read the Arabic. Lâ tüdrikühü'l-ebsâru ve hüve yüdrikü'l-ebsâr ve hüve'l-latîfü'l-habîr. Eyes cannot see Him. Whereas He sees the eyes; He is the one who knows things very well, who is aware of everything, it says. When it says eyes cannot see Him — since this word of Allah addresses both the outward and the inward —

then in the hereafter, too, eyes cannot see Him. That's what they say anyway. If you can't see Allah in the hereafter either, then those who made a covenant with Allah Almighty — without seeing their Lord, did they somehow make a covenant with the air?

Now, the correct version is: eyes (?) see Him, that is, they see, and cannot comprehend. They cannot comprehend that this is my Lord. Because, let's say, it's hidden. He sees all eyes and encompasses them, that is, grasps them. He is the one who knows things very well and is aware of everything. That is it in the verse. The places explained wrongly. So Allah Almighty, on earth — as in that saying, know everyone who comes to your door as Khidr — is seen, as it says. He is seen, but you cannot comprehend. So

a person must be awake. Awake. Awake.

Where did we start? We were going to tie it to something. The eye encompasses, it says. He isn't seen. The eye cannot encompass, it says. It sees but cannot encompass. This (?). On his way up to Tuwa he saw a light. Now we've come to the root.

Moses seeing Allah Almighty in the sacred Tuwa was not in His very Self. He was seen in the form of fire.

Among the living, among all the people who have come into the world and passed, two people have seen Allah Almighty. With their eyes. Two people have seen Him. The first is Adam.

And before him, the Prophet (peace be upon him) is in the world. Those who came here and saw Allah Almighty in the world. He was alive, he saw. Adam was alive, he saw. He came to the world. Did he not see with his own eyes? He did. And did the Prophet not see Him on the Mi'raj too? On the Mi'raj? He saw Him too. So, among all these worlds, only the Prophet (peace be upon him) saw Allah Almighty with his own eyes after Adam. Yes. In the world, though, since it is a (?) world, neither to Moses nor to the Prophet (peace be upon him) does He show Himself. But I say this. My opinion — those may not be right. I always say it: this is my opinion. I made you alive, He says. Alive.

If He made him alive, and the Prophet too says, I catch the scent of my Lord from the lands of Yemen, then perhaps — exclusively for him — he meets with Him in the world.

This is my opinion. Whether people perceive it or not, I don't know. Nor do I insist on it and say this is how it is, nor do I directly prove it. Because there are verses here. There are verses.

And I don't commit myself to the point of accepting it as true; I don't affirm it. But could it be so? I say it could, but I don't dwell on it. Yes. Isn't that so? May Allah be pleased with you, Hodja. Moses (peace be upon him), too — the first of the believers, it says — was already seeing inwardly. He wanted to see outwardly, in manifest form. Then He said, look at the mountain, O Moses. Yes. He wanted to see outwardly, in manifest form, with his own eyes too. Allah Almighty did not permit this. Now, why do I say He shows Himself to no being, only to the Prophet (peace be upon him)? Because He says, I made you alive — He made no other being alive.

Nor did He make any prophet alive. Other than the Prophet (peace be upon him). That's why I say it, relying on this. And the Prophet says in his hadiths: I catch the scent of my Lord from the lands of Yemen. So perhaps, exclusively for him, since he was sent as a mercy to the worlds — might it be? It might. Might it not be? It might not. This doesn't concern us. And I'm saying this as an extra. Yes.

Allah, who wants all people to be guided, swore by His own Self and sent Moses, too, to bring his people out of darkness into light and to remind them of the disasters that came upon the old peoples; to his people, with miracles, He sent him.

What are the disasters that came upon the ancients? Those who overstep the limits Allah Almighty has set, and Allah Almighty destroying those who overstep those limits. That is, by reminding these peoples of the calamities that came upon the old peoples, He commands them to turn back to Allah. To Moses. Before Moses (peace be upon him) was born, in response to those who told Pharaoh that from the Children of Israel a child would be born and take his throne from him, Pharaoh begins to have all the male children born to the Children of Israel killed. But Allah, who protects, protects His prophet.

When Moses is born, Moses' mother puts Moses in a basket and sets it on the Nile river. We've told the events; now we're reading them. Let's read.

The basket reaches Pharaoh's garden, Pharaoh's household take the basket and have Moses (peace be upon him) raised, nursed by his mother. We're telling it briefly, of course; we told it to you a bit (?). Moses grows up, and when he reaches a certain age, prophethood is given to him by Allah and he reveals himself. With miracles he overcomes Pharaoh's magicians and, taking his people with him, begins to cross the Red Sea. Meanwhile Pharaoh learns that Moses has taken his people and left, and with his army goes after Moses (peace be upon him). At the Red Sea he catches up with Moses (peace be upon him), but Moses strikes the staff in his hand on the sea, and by Allah's leave the sea splits in two.

Moses and his people advance along the path in the middle of the parted sea. Meanwhile Pharaoh, with his army, to catch Moses, dashes onto the path Moses took, but the two sides of the sea suddenly meet, and Pharaoh with his army perishes. So Allah: these miracles too, the calamities that came upon past peoples — tell your people of them. After these events, as long as people live, as lessons for them, Allah — for those who know Allah and give thanks, for the thankful, there are lessons, He says. There are lessons in these events. Yes.

Because by the event He tells, Allah shows people lessons and makes His existence openly felt among people. making it felt. After so many miracles were shown to Pharaoh, after so many miracles were shown, he still didn't believe, but when he realized he would drown in the sea, he says, I have believed in Moses' god. Now you say you believe? I will make you a lesson to the worlds, He says; your lifeless body I will leave here as a lesson to the worlds, He says. Your lifeless body. Let's read it. Surah Yunus, the 92nd verse, I think. Surah Yunus. Yes, sir. Let's read that part.

98-92

Let's start from verse 90. We brought the Children of Israel across the sea. But Pharaoh and his soldiers, out to oppress and attack, pursued them. They pursued them. At last, when he was drowning in the sea, Pharaoh: truly, that besides the God the Children of Israel believe in there is no god — I too have believed this. And I am one of the Muslims, he said. Now you believe? You are one of the deniers. Because he would back out again; he had seen those seven miracles, and he would back out again. Yet you had rebelled before and were among the corrupters. You said the same things before, and rebelled again.

O Pharaoh, so that you may be a lesson to those after you, today We will save your body lifeless, He says. That is, He lets no creature eat it, nor lets it rot. He has it mummified there. Indeed, many people are truly heedless of Our signs, He says. Today in England, in the (?) Museum, the one lying in prostration — they've laid him on his side like this. They've laid him on his side and are displaying him.

If there is no Allah, then what is there?

If there is no Owner of the worlds, what is there?

As far as our mind reaches, with the whims of our self, on Allah turning our backs, our own mind drawing us to the world and taking Satan as our guide, in a whim — in the face of that pull, the state of a person who denies his Lord — can you imagine it? Let's deny the Lord. He follows Satan. He accepts the temptation Satan speaks of. He takes him over himself as guide, as teacher. He turns his back on his Lord who created the worlds.

Even though they see so many events, even though they are aware of all the events. How do you know, Hodja? They know of all the events. I know it from the verse. We hold no one accountable for what We did not make known, it says. How beautifully it says it. So if a person, a person, denies the giver of so many blessings, the creator of the worlds, this owner of his, he is a vile person. Can you deny your father? Your father, while he is your father. (?) he gave you life so that you would come to this state. Then your Lord who created the worlds, though He created your father too, in order to raise you in the best way in the world (?), created mother and father; that mother and father to that setting, that child — Allah who set up an order to accustom them: how can you forget Him?

How can you turn your back on Him? How can he not do what He says, eat and drink so many blessings and not thank Him?

Yes. We should use our minds at least a little.

Because with every event He tells, Allah shows people lessons and makes His existence openly felt among people. Allah is the one who gives life to His creatures. He is the one who provides every kind of sustenance. So, while people live on earth, He wants His Self to be known. But man eats and drinks these blessings and secures every comfort for himself. Yet he never wants to see the one who gives this sustenance. Now something else comes to my mind here.

The nail says to the adze: why do you hit me on the head? And the adze says: why are you telling me? Look at the one who makes me strike.

Yes.

That's how man is: he eats and drinks and, with what he eats and drinks, shows ingratitude among people. Yet he doesn't see the one who gives it. Allah reminds such people that their place of return is very bad, and, so that other people do not envy such people, through events and miracles He tells people this. He wants to protect people from the punishment of hell they will go to. Allah, who leaves people free in their will, makes known that people, by their own decisions and deeds, are themselves responsible. So where does that leave: Allah led astray whom He willed and guided whom He willed to the right path?

Yes.