Ta-Ha 13: “And I have made you (a Prophet). Now listen to the revelation.”

Surah Taha, verse 13, is a verse that has been explained wrongly. Surah Taha, verse 13. Let's look here at what it says; why was it explained wrongly? We have written this part in green. In verse 13 it says: I have chosen you. Now listen to what is revealed, it says. Allah did not choose anyone.

This is the wrong rendering. If Allah had chosen him from among His servants, I would say: choose me too. I mean, I too worship, or I too believe in You. This word 'chose' ascribes an attribute to Allah Almighty. The correct one is: I have made ihtiyar of you. Ihtiyar. The meaning of this ihtiyar, since the Arabic has no Turkish equivalent, what is it based on? From the soul of the Prophet, the first created, since the prophets were created one by one, one by one, in this way, as many prophets as Allah Almighty would send to the world, He created them from the soul of the Prophet and said to them: I will send you to your peoples as messengers, as elders.

Do you accept? In response to His saying this (these are verses), when they said yes, we have accepted, to that: I too, together with you, am among the witnesses, says Allah Almighty. So 'I have made ihtiyar' means: I accepted you as among the first (?), I created you. That is the meaning of ihtiyar. It has no Turkish equivalent anyway. Yes. If the words are understood well, the verses do not ascribe attributes to Allah. They show Allah's exaltedness. Here, saying 'I have chosen you' ascribes an attribute to Allah. Yes. It's understood, I suppose, perhaps. Isn't it? Allah is free from deficient attributes.

And after that, His creating the souls of their peoples, and those prophets being sent to those peoples as elders, as messengers, as fathers. That's why it says the prophets are the elders and fathers of their peoples. What does Lot (peace be upon him) say? He says: let me give you my daughters. To the homos. What does he say? Marry my daughters, he says. These daughters, (?) daughters, he would marry them off. So he is referring to the daughters of his people. Marry my daughters. Yes.

(?) is here.

I have made ihtiyar of you. Listen to what is revealed, it says. Now, even though it is seen in the world in the form of a fire, note that it says: listen to what is revealed. So again, it is an address to the heart by way of communication. If it had said 'listen to what I say', the Quran would have departed from being a word of revelation. Because the Torah, the Psalms and the Gospel are in the Quran. How beautiful. The verses always confirm each other like this.

The meaning of ihtiyar in this verse: the prophets were created from the soul of the Prophet (peace be upon him). And in their souls, the souls of their peoples were created. With the superiority over their people of the prophets whose time to come to the world has arrived, Allah Almighty sends such people to head their people as both a messenger and a commander and also as an administrator. Because Allah is just. Such distinguished duties are not given to one who is not worthy. To one who is not worthy. In this situation, Allah Almighty says: I have made ihtiyar of you. In fact, the prophets, created before their people, who will lead their people and who gave their covenant to Allah in that way, since they are sent by Allah, this is what 'I have made ihtiyar' means. We explained this a bit more a moment ago.

With their superiority over people, the prophets are, by Allah Almighty, Allah's righteous servants. What kind of superiority is it? In what way are the prophets superior to people? They are superior in the (?) respect. Otherwise, in terms of creation, they are created just the same of flesh and bone; in our origin, we are created as souls. Well, according to the verse 'We return you to the form of your first creation', it is both outward and inward. Our first creation: people, you know, we were created in a weak state as children. Our turning back to a weak state when old is our first creation. I mean, this one on earth.

Our second first creation is actually, in the realm of Lahut, as souls, our creation. When He says 'We return you to the state of first creation', after tasting death the soul and the body separate. The soul (?) goes right back and waits there until the Resurrection, until the Day of Reckoning. The body waits in the grave. Then, in the realm of the hereafter, when the trumpet is blown, another place, it says, when there is another place in the sky, when the world is brought there, (?) (?), it says. That is, people will sprout from there. Soul and nafs facing each other: according to the verse 'when the souls are paired', they will go before Allah Almighty.

To give account there. Yes. So the superiority of the prophets: being from the soul of the first created, the Prophet, and being honoured with Allah Almighty's revelation; in view of His revelation, according to the verse in which He says 'to whom We give knowledge, We give wisdom', no one in whom the meanings of revelation are instilled can grasp the meaning of revelation as the prophets can. Because their teacher is Allah. Allah trains His prophet in a way His servants will understand, and has him address them. And the scholars are the heirs of the prophets. The scholars. These scholars passing on to the hereafter is like the sun going and darkness coming, it says.

And scholars, such scholars, the heirs of the prophets, even though they are not honoured with revelation, because revelation has ended: through inspirations, that is, in correspondence with the verses, Allah Almighty trains those scholars and enables the verses to be explained accurately to His servants.

Yes. It's understood, I suppose. Inshallah.

The verse has been explained wrongly.

It has been explained as 'the chosen ones'. It comes to mean that Allah Almighty, using His will on the prophets, as if by His own will made them prophets. That is, it comes to mean: in the world, by My own will, I chose Ahmet, Mehmet. Whereas, since they are from the soul created first, the first created, there is no choosing here. There is no choosing. For example, take this as a soul. He takes a part from this soul. He does not choose. How many will He send? He will send 124,000 prophets. He divides this into 124,000 parts. And then He addresses them. He leaves them to their own will. Of their own will they say: we have accepted what You say.

And Allah Almighty says: We too are among the witnesses together with you. So, of this soul, that is, in the soul of the Prophet (peace be upon him), since the other prophets' souls were created from the Prophet's soul, the Prophet (peace be upon him) is witness over all the prophets, and his community comes to be witness over the other communities. How beautiful, the verses always support one another.

Let's continue.

And since the first created is Muhammad (peace be upon him), he is witness over all the prophets and a mercy to the worlds. Since the Turkish language is not sufficient to explain Allah's verses, words corresponding to the verse cannot be found. In many verses, as it turns out, Allah Almighty, for lack of an equivalent, ends up being ascribed attributes. As far as our tongue allows, in the commentaries, by explaining such shortcomings, we try to correct the faulty and incomplete explanations in the translations, I have said. May Allah Almighty grant success, we have said. May He grant all of us good understanding.

(?)

Allah Almighty says to Moses (peace be upon him): I have made ihtiyar of you. Now listen to what is revealed to you. If we pay attention to the verse here too, Allah Almighty says 'listen to what is revealed', (?). If Allah Almighty had been in person before Moses (peace be upon him), then to Moses, who is within place and time, He would not have said: listen to what is revealed to you. What did He do? He shows him the manifestation of His light. Actually, (?) from His soul. From His soul. Well, doesn't the soul manifest itself in the universe, that is, in the world? Doesn't it come? It comes. But it is a (?) realm, you cannot know.

Here, since He is before him, from His light. Yes. If it had been from His soul, when he said 'show me Your essence', the light of His essence would not have shattered the mountain. And he falls down unconscious. Now I have understood, he says, that Allah Almighty cannot be seen on earth, he says. That is, with the physical eye one both sees and cannot grasp, grasps and cannot see.

If Allah Almighty had been in person before Moses (peace be upon him), then to Moses, who is within place and time, He would not have said: listen to what is revealed to you. Moreover, if Allah Almighty were in the earthly realm, His verse 'sees Me, cannot grasp, grasps, cannot see' would be contradicted.

What Moses saw in Tuwa is a divine light of Allah Almighty, that is, a reflection of a form. For example, like a recorded videotape being sent somewhere and made to speak there. In the same way, Allah Almighty manifests His light and makes it speak. It is not that He appeared before him in His very essence and spoke. If it had been so, He would not have said: listen to what is revealed. If it had been so, He would not have said (?). We explained revelation in the commentaries on earlier verses. Here too, if we briefly (?) a word or two from the story ('kıssadan') and sum up, let's say 'kısadan'; not 'kısadan', but let's remove one of (?).

Yes.

Revelation is the speaking of Allah Almighty, who is outside place and time, to the prophets He created within time and place, to their hearts, by way of communication.

Let me remind you of one more thing.

Perhaps it comes to your mind: how does Allah Almighty, in spirit or in His essence, manifest Himself? Is this possible in the world? If that is asked, it says: to them, say to them this.

(?), they ask you about the souls. that the soul is a command of my Lord. If the soul is a command of Allah Almighty, if the whole soul is Allah Almighty, if its part is in man, if that part comes into the world, the whole comes too.

This is the proof. If its part is in the world, the whole can also come into the world. It can come; it comes first. So in this verse, His saying 'listen to what is revealed to you' is Allah Almighty, in His very essence, being present there. So in this verse too, His saying 'listen to what is revealed to you' means that Allah Almighty is not there in His very essence, but that, through the manifestation of His divine light, He speaks with Moses (peace be upon him).

Even though it happened this way, the fact that Moses (peace be upon him) spoke with Allah Almighty before Allah Almighty's light made Moses (peace be upon him) Kalimullah. Yes. That is, it is speaking directly and without intermediary with Allah's word. While Allah Almighty is speaking with Moses (peace be upon him), a state of bewilderment comes over Moses (peace be upon him). A state of bewilderment. Yes.