Hud 97: We have sent (him) to Pharaoh and his dignitaries. They however followed the orders of Pharaoh, but the order of Pharaoh was not right.

Yes, in Surah Hud, verse 97, the verse says: We sent him to Pharaoh and his chiefs. Who are these chiefs? To Haman, his vizier Haman, and to those around him who were given titles, who leaned on those titles, to the commanders of the soldiers, and to the ring- leaders; Pharaoh had gathered them around himself. Sir, what does it say? We sent him to Pharaoh and his chiefs. But they followed Pharaoh's command. Yet Pharaoh's command was not right, it says.

Before the command even came, when Moses (peace be upon him) broke the magic, Pharaoh wants to kill Moses, as a threat.

One person who was among them, a man, a person who believed in Moses. One of the people around Pharaoh. To save Moses, he now says: will you have a man killed because he said ‘Allah’? Because he said ‘Allah’, he says. Here he talked him out of his idea, it says. Then Pharaoh says to the sorcerers: I will cut off your feet and your hands on opposite sides, and I will hang you. To intimidate his people. And they: we are of those who submit to Allah. Against the punishment of the Hereafter, we say, the life of this world and its punishment are nothing. Do whatever you will to us, we will not give up Allah, they say.

Yes, in this case, sir, Pharaoh's own command, the command he gave to his henchmen around him and behind him, it says, was not right. Yes. So, so that they would give up oppression and convey the truth, Allah made Moses a prophet and, as a helper to Moses, gave him his brother Aaron, and sent them to convey Allah Almighty's command to Pharaoh. To convey it. Because Allah sent us into an unseen world. What does an unseen world mean? A world in which our Lord is not seen. In that case, why did He send us into this unseen world? If, in that address ‘Elest-i bi-Rabbiküm’, the covenant each of us gave to Allah Almighty, our wish, became our destiny, why did He not destroy us there ? Or why did He not fill Paradise and Hell, but sent us into the world for a test?

The reason, the reason is that Allah Almighty created us as a mirror to His essence. That is, He gave us a particle of His essence. He endowed us with the attributes of His essence. In the address ‘Elest-i bi-Rabbiküm’ the community divided into three classes: ve küntüm ezvâcen selâseh. Ezvaç, coming from one another: people are of three classes. Eshab-ı meymeneti ma eshab-ı meymenet: those of the right. And eshab-ı meş'emeti ma eshab-ı meş'emet: those of the left. And the third group, of which He says Ve's-sâbikûne's-sâbikûn, ülâike'l-mukarrabûn fî cennâti'n-naîm: the group of the foremost. When He said ‘I am your Lord’, the people who denied, those of the left, whom He calls eshab-ı meş'emeti ma eshab-ı meş'eme, because they saw Allah Almighty as like themselves, could not believe that Allah is Allah. They waited for the Lord of their imagination.

In that case, since Allah Almighty is perfect and free from deficient attributes, to them: come now, you to Hell, you did not know Me as Allah. Come now, you too (?). The reason, the reason: since Allah is complete and perfect, so that no one could say to Him: had You sent me to an unseen world, look, in an unseen world how I would have worshipped You there, I would have been among the believers — just for this He created these worlds and sent us to (?). There is not a single living being to come until the Day of Judgment, He says, of which we would not know what it will do. In that case, in an unseen world where each person's own wish and desire became his destiny, each person will live out his own nature, and with his wish and desire, those natures he placed in himself as character — people will make wishes and desires over time.

And Allah Almighty will create causes in this whole universe according to people's wishes and desires. And people, within those causes, with their wishes and desires, by themselves, through their actual deeds, earn reward and sin — ‘Did you think that you would die without proving what kind of person you are?’ According to the verse, a person will prove himself. Allah Almighty, who says all return is to Me, (?) will say: this is what you are, He will say. Even if We sent you back not once but several more times, you would do the same thing again, He will say. Because the characters are the same.

Yes. That is why we came to a (?) world. We do not know what covenant we made with Allah Almighty. In that case, since we are in an unseen world and we do not know our covenant, what is the duty that falls to us? To use our reason. To use our reason. How shall I use my reason, Hodja? And Allah Almighty says in the verse: because you did not use your reason, I will call you to account. Hodja, show us a way. How shall we use this reason of ours? Without turning to anyone else, turn to yourself: a human created with knowledge, memory, eyes, breathing, the heart working like a clock, the liver: only with a laboratory the size of the world could one do this chemical separation the human liver does.

Only with a laboratory the size of the world could one separate what one eats.

Leave that aside; if you look at this universe, which no human hand made, at the galaxies, without going too far, if you picture the earth, sun and moon system before your eyes: the earth turning on its own axis, covering forty thousand kilometres in twenty-four hours, and by its turning before the sun night and day coming about, and at the same time, by its turning around the sun, the seasons coming about, placing the lunar system, that is, its calendar, in the sky — these, in life and living beings, did they come about by themselves?

You will use your reason. And in that case, even if you cannot see Allah's essence (?) with these eyes, you will prove His existence on yourself like this, you will have it proven with proof. And then, saying: yes, I will do my duty of servanthood to my Lord who created me, you will carry out Allah's commands. If you do not, you are ungrateful. Ingratitude. And Allah Almighty gives you both misfortune in this world and your punishment in the Hereafter. What does He say in the verse?

Would We ever diminish the wealth of one who is grateful, He says. Whoever is grateful is grateful for himself, and whoever is ungrateful is ungrateful against himself. yes so to these Allah, so that they would give up oppression and convey the truth, made Moses a prophet and, to Moses, as a helper, his brother Aaron, and sent them to convey Allah Almighty's command to Pharaoh. To convey: O Pharaoh, you claim to be god, but you are a man unable to keep yourself alive. You (?) Allah's creatures well. If you are a god, if you have any power in your hand, prevent your death. Isn't that so. Or else do not let this face, this skeleton of yours grow old.

Stay young forever.

While you cannot even look after the trust given to you, if with that tiny brain of yours you claim to be god, then your place too will be the fire of Hell. Although Moses showed Pharaoh and his chiefs clear miracles and proofs, they followed Pharaoh and Pharaoh's command; they did not give up accepting Pharaoh as a god at their head. These people, following Pharaoh's command, said of Moses (peace be upon him) too: this is a great sorcerer.

Whereas Pharaoh too was a human created by Allah. But people, following every stubborn devil, could not keep themselves from going after Satan and the nafs.

Since Pharaoh too was a human, and Allah created every human deficient, Pharaoh too was deficient and faulty. A person would follow the command of a creature that is deficient and faulty, and then oppose the command of Allah who created the worlds and deny Allah — such people wrong their own selves. Remaining far from Allah's mercy, they are left subject to eternal punishment.