Yusuf 76: Upon this, Joseph began with (searching) their load first before the load of his brother. And then, he took it out of the load of his brother. As such, We taught Joseph a precaution. Otherwise, according to the law of the ruler, he would not have been able to keep his brother with him. But with the exception that Allah would desire. We exalt those who desire from us with degrees; (this is) because for every possessor of knowledge, there is also somebody who knows more.

Where? Verse 76 of Surah Yusuf is a wrongly interpreted verse. Let's see how it was wrongly interpreted. Well, first let's look at the wrong one.

76. verse. Yes. Well, thereupon Joseph, before his brother's load, set about searching their loads.

Then he took it out of his brother's load. Thus did We teach Joseph such a plan. Otherwise he could not have held his brother under the king's law. Except for Allah's willing it, whomever We will, We raise by degrees. For above every possessor of knowledge there is one who knows better, it says. Yes.

Now this too is a deep meaning. A deep meaning.

Let's open it up there. In explaining this verse: Upon this, Joseph began searching their loads before his brother's load. These parts are correct. Then he took it out of his brother's load. Thus We taught this Joseph such a plan. Thus We too taught Joseph such a plan. Otherwise he could not have held his brother under the king's law. Now from here on the mistake begins. except for Allah's willing; there is also Allah's willing. Yes. Whoever asks it of Us, We raise him by degrees. What does it say here? Except for Allah's willing: correct. Look, it says that too. Whomever We will, We raise by degrees.

Here, now, His covenant with people has been set aside, and Allah Almighty's rule over people by His own will has come to the fore. Whereas, according to people's own wishing, by using their partial free will, and by their nearness to Allah, Allah Almighty raises by degrees whoever wishes. These too are each a prophet. Prophet. Now, we said there is a deep meaning. What does it say in that deep meaning? For above every possessor of knowledge there is one who knows better. Let's say, in the Prophet's time, the Prophet, the very last, even above him; let's say in the time of Moses too, yes, in the time of Moses too there are again those who know.

In Allah's religion there are those who know even more than Moses.

There is his brother Aaron. After Aaron, some scholars, learned men. For example, in Solomon's time, when bringing Bilqis's throne, (?) an ifrit says: before you even rise, I, it says, will bring you that throne; but one (?) of the book brings that throne before he even blinks. Now in this case, when it says above every possessor of knowledge there is a possessor of knowledge, let's say A is one possessor of knowledge, B is one possessor of knowledge above him, C is a possessor of knowledge, a prophet; and after the prophet, who is the possessor of knowledge? Allah Almighty. So when it says above every possessor of knowledge there is a possessor of knowledge, Allah Almighty, who does not separate man from His essence, gives him a (?) of it and, after making him a possessor of knowledge up to a certain degree, even if he is a prophet, after that certain level, even if there were no other possessor of knowledge above him on earth, and there is none anymore, no more; if there is knowledge above every possessor of knowledge, if above every possessor of knowledge there is a possessor of knowledge, if Allah Almighty means this among the people on earth, then all people would have to be Muslims and all of them possessors of knowledge. Above all of them is a possessor of knowledge.

But scholars are few; and the possessor of knowledge above those people who possess knowledge is Allah. Yes. This is how this passage must be understood. What does it say? For above every possessor of knowledge there is one who knows better, it says. And that is Allah Almighty.

Yes.

Whoever asks it of Us, We raise him by degrees. For above every possessor of knowledge there is one who knows better. Joseph (peace be upon him), who was present at their conversation, began the search first with the loads of his other brothers. Then, when it came to his own brother's load, he took the cup out of Benjamin's load. Thus acting this way, such a plan, Allah Almighty Himself taught to Joseph (peace be upon him).

Because, as we explained in verse 74, under the king's laws Joseph (peace be upon him) could not have kept his brother Benjamin with him. Whatever anyone desires from Allah, Allah grants him his desire. When Joseph (peace be upon him) wants to keep his brother with him, Allah Almighty teaches Joseph (peace be upon him) such a plan, and he takes Benjamin to him.

Thus, acting in this way

When people act according to their own minds, they run into dead ends and difficulties. Because the human mind was created deficient. But whoever takes refuge in Allah and does not step outside Allah's commands, that person attains salvation and peace, the wish he longed for. Thus Allah Almighty, continuing in His verse, continuing, saying: except one who asks of Allah, whoever asks it of Us, We raise him by degrees;

surely Allah wants His essence to be known and Himself to be obeyed. If man, created deficient, hopes for help from Allah in the face of dead ends, Allah does not withhold His help from him. He grants him knowledge and wisdom. Yes. Whoever turns to Allah. Hodja, I ask of Allah, but I cannot attain such a state. If you then say, is what you wrote correct, then I will give you this advice.

However much one desires it and wants to live it that way, people are obliged to carry it out. For example, a person is hungry, he will eat. Desiring it is one thing; actually eating that food and satisfying his hunger is another. That is, he filled his stomach, restored his strength and power. He wants to buy a house, for example, wants to buy a car, and to be able to buy it, action is needed, work is needed. Saving money is needed. If you cannot do this, the desire is not fulfilled. So when I say, I too desire this, if it is not fulfilled, then against this we will point to our own nafs. There are deficiencies in our nafs.

In this case, desiring is something separate. By reforming our nafs, on condition of being a servant to Allah and of the community of His Beloved, the duty of servanthood that Allah has placed upon us, by people fulfilling it; Allah, God forbid, is not unjust, so in return for this fine effort of yours, reforming your nafs on the path of being a servant to Allah and of the community of His Beloved, in this jihad you have undertaken against your nafs, He will surely help you. If you cannot do this, if you cannot struggle with your nafs, if you cannot break its evils, if you become a captive of your nafs, if the temptation that Satan gives your nafs leads you along, no matter how much you worship, you will surely get its reward, but alongside it you will surely get its evil too. You also get its sin.

In this case, if we earned 50 kilos of reward that day, on the next day 50 kilos, that is, on that day we incurred 50 kilos or 60 kilos of loss. That is, I worked and worked. In a month 2,000 lira, 3,000 lira, 5,000 lira I (?). Yes. I save 5,000 lira in a month, and five thousand lira I lose in a month. Gambling (?), fornication (?), I get involved with, well, interest. That is, I get involved with stock markets. Well, I go for drink. Or else I spend it carelessly on my nafs. The money isn't enough for me. I made a loss. Then I borrow money from my friends. At the start of the month, by paying them back that money, with 3 or 5 pennies in my hand I cannot make it to the next month. I always make a loss.

Likewise, if the human nafs suffers loss like this, the earnings he made will have brought him no benefit. But if a person breaks his nafs, for Allah's sake blocks his desires and wishes and is cleansed of evils, the person with the benefit of the worship he performed removes from his heart everything other than Allah, and the person in whom Allah puts His light in their place rises. Yes.

Thus Allah Almighty: to one who thus struggles, well, with his nafs and wants to draw near to His essence, Allah gives help. What did we say? Man wants his essence to be known and himself to be obeyed. If man, created deficient, hopes for help from Allah in the face of dead ends, Allah does not withhold His help from him. He grants him knowledge and wisdom. You ask for help, but in return for it you will do something. For it, in return for that help. For example, today you go to the bank and say, give me money. It says, I'll give you money, but what is there in return? In return. Well, if he says I bought a house, it comes and sends out its appraiser.

Up to the value of the house, 150 thousand lira, it gives you 100 thousand lira. If you don't pay, it takes the house from you. This has its counterpart. Now if this world is the likeness and shadow of the hereafter, you too desire from Allah Almighty, but desire has its price. What is it? Being a servant to Allah and of the community of His Beloved. The price of being worthy of Him. If you have that, that price, then Allah gives to you too. And Allah does not abandon on the way those who say Allah, Allah. Allah never forsakes the one who is with Him. Yes. For above every possessor of knowledge there is one who knows better.

Allah Almighty has created people so that they continually develop and discover new things. Yes. A person finds a piece of knowledge, teaches it, and those who learn it from him, in various branches, produce ever newer technologies and products. He comes to have knowledge above the one he learned from. When things are like this, technology develops over time. For example, the world's state of technology 30 to 40 years ago and its state today are very different. People who come after us will go even further, making certain inventions, and develop technology. So when it says above every possessor of knowledge there is a possessor of knowledge, just as what we've explained is meant, we say that many other meanings besides this are also meant.

Here we give its outward meaning. And what do we say after that? Apart from this, many more meanings are intended. For when it says above every possessor of knowledge there is one who knows better, when Allah Almighty raises a scholar, above him a scholar, and above him too a scholar He raises. Thus when people grow up superior to one another, and no person remains above him, who is the scholar above him? Yes, that scholar is Allah Almighty Himself. Because in His verse where He says He is the knower of all things, He is the one who created everything from nothing and knows everything best. Therefore the possessor of knowledge above all knowledge is Allah Almighty.

yes why does He want to show His essence to people above every thing? Because Allah, in His essence, was a (?) unknown treasure; He willed to be known, bringing the worlds into being from nothing, and then He created man. Through man He willed His essence to be known. Therefore man knows Allah's essence. If they submit to Allah, Allah raises them by degrees. If they rebel against Allah, He punishes them too. Thus Allah, who willed His essence to be known, does not want to see in people traits found in man such as glory, fame, pride, arrogance, self-importance and ego. These traits belong to Allah Almighty alone.

Glory is His, fame is His, existence is His, greatness is His, everything befits Him, befits Allah. It does not befit us; we are created. Yes, in our helplessness we are in need of Him. We are in need of Allah. Yes.

People adorn themselves with such traits, and by not submitting to Allah they do not do their Lord's wishes, do not do what He says, and oppose Allah. If they do not recognize Allah, such people become enemies of Allah. They also commit oppression against people who say Allah. And such people meet Allah's punishment.

Yes.

When it says above every possessor of knowledge there is a possessor of knowledge: so that people, with the inventions they find, do not get carried away by arrogance and pride. Let them know that above every possessor of knowledge there is surely a possessor of knowledge. That is Allah. He is the knower of all things. Therefore, so that they do not forget their Lord, Allah gives people warnings through His verses. Yes. Let no one become proud, saying I (?). Above him too there is a possessor of knowledge.