Al-A'raf 188: Say; “I do not have the power to benefit or harm myself, unless Allah desires. If I knew the unseen (ghayb), I surely would want to commit more good deeds, and no harm would come upon me. I am only a warner, and bringer of glad tidings for a nation of believers.”

what do we say? Say: except what Allah wills, I have no power to bring any benefit or harm to myself. Except what Allah wills. Whatever my Lord wills; within our destinies, to ourselves we have no power to do either any harm or any benefit. Yes. If I knew the unseen, I would surely have wanted to do more good, it says. How beautifully the Prophet puts it. If I knew the unseen, knew when, from where, what would happen, then no evil would have touched me. Indeed, if I had been able to know beforehand the misfortunes that would come to me, would I not have taken the precautions to protect myself from those misfortunes?

For example, let's say — Allah forbid, may Allah protect us from such destinies — tomorrow, while I'm walking down such-and-such street, a car will hit me. I don't go to that street, and the car doesn't hit me. For instance, if I knew the unseen, I would avoid such events. Likewise, for example, if I knew I would die this evening, I would go to worship more, do more good deeds; whatever is in my hands, let's spend it, let's give it away. That is, Allah Almighty has hidden within people's destinies what they will do. Since people, with their carnal feelings, in their attachment to the world, so that they can (?) into the future, will need some savings — for earnings are for a rainy day. Allah Almighty does not give you that provision to squander it all.

Indeed, He commands you to save that provision. To save the provision, if you can save it, of course. Look, He doesn't say: you must save your provision, don't eat. Save from your earnings what is beyond your needs, He says. "Where does He say this, Hodja, is there such a thing?" Of course there is a verse. What does it say? You — zakat, it says, zakat. And zakat means: a year passing over the wealth you have saved, that wealth staying with you, and your giving one-fortieth of that money as zakat. Yes, so: if I, it says, knew the keys of the unseen, I would worship more, and no evil would touch me, and I am only a warner and a bearer of glad tidings for a people who believe, it says.

For a people who believe. In what? That there is no god but Allah. That Allah Almighty sent prophets so that His servants would be guided. That I, he says, am one of those prophets; to you, if you deviate from the truth, one who warns of Hell; if you turn to Allah, if you stop associating partners with Allah, if you worship our Lord, the Lord who created us, I give you glad tidings of Paradise, he says. My Lord gave me this command, and I make it known to you, says the Messenger of Allah. Yes.

Say: except for what Allah — what Allah wills — any benefit or harm to myself, I have no (?). Yes. If I knew the unseen, I would surely have wanted to do more good, and no evil would have touched me. I am only a warner and a bearer of glad tidings for a people who believe, it says. The Prophet (peace be upon him), addressing people: O mankind, O people, I am a prophet who came to people as Allah's messenger. Yes, the Prophet (peace be upon him) — how did he announce his prophethood to the whole world? Messengers were sent to heads of state, to kings, to sultans. What would he say? Selamun Aleyküm. For example: Ene Muhammed.

"I am Muhammad," he would say. "Allah's messenger. If you become Muslim, if you believe that there is no god but Allah, and that I am Allah's Messenger and Prophet, you will receive two rewards," he would say. The reason for receiving two rewards: your subjects see you too. Because you become Muslim, they too become Muslim. You share in their rewards too. If you yield to the desires of your nafs, keep associating partners with Allah, do not enter the religion of Islam and persist in denial, you will receive two sins. Because since you are their leader, their guide, even those who would enter Islam fear you, hold back. In that case you will have taken on their sins too — thus he would send them messengers.

Messengers. So, when he states the duties Allah Almighty gave, his duty, his saying "I am this, I am that" does not bring them any harm. Why? Because he will announce himself. He will announce. Allah Almighty says: I do not call anyone to account from a generation to whom I have not made it known. For example, when we too say we are the imam of the age, when I say that to remove superstitions from the religion I am an unlettered person raised by the Lord, then: "Who are you? Are you praising yourself? Where did this whole business come from?" — people talk this way and that. Their talk doesn't concern us.

Anyone can talk. About the Prophet (peace be upon him) too they talked. What concerns us is conveying our duty. For us to remove superstitions from the religion, to make Allah and His Messenger loved through the verses, and to shine a light before them. That is our duty. Apart from that, people talking against us or about our religion does not affect me. I (?) am responsible to Allah Almighty. Yes, in this case some people, people say, "Aren't you falling into pride and arrogance by saying this?" If we were going to fall into pride and arrogance over such a statement, Allah Almighty would not have given this duty to us.

Come on, let's say we could not have attained these ranks. More precisely, this: unless you reform that nafs, you cannot attain these duties. So you, or people, with their minds as they think, with their own short minds, judging people — "you announce yourself like this, but are you worthy of it, or aren't you praising yourself, falling into pride, into arrogance?" — such words come from their lack of knowledge, from not knowing the states of man; that is why they say them. Yes, man will reform his nafs. As a result of the covenant his nafs gave Allah Almighty long before, in the (?), his traits will be given to him accordingly.

And when he comes into the world, that person will master his nafs in proportion to those traits. And by mastering himself through the worship he does with that nafs, he attains Allah's mercy, and in the spiritual realms Allah Almighty will give him, with His knowledge, His knowledge, His wisdom, and will show him those realms. Then He Himself will train him and, according to his traits, send him to people with a duty to fulfill. And such people will come until the Day of Judgment. Such people will come until the Day of Judgment. Because since Allah will not send another prophet, and since His light, until the Day of Judgment, He will complete, by people knowing Arabic, by doing hifz, by memorizing the Quran, the meanings of the verses are not known.

In that case, if they had fully known the meanings of the verses in this way, today those who, out of a passion for leadership, stand at the head of many people would not rule by superstitions and drag people into superstitions in religion. Look, we, in the light of the verses, are weeding out their superstitions so nicely. Yes, this is our duty.

The Prophet (peace be upon him), addressing people: O mankind, I am a prophet who came to people as Allah's messenger. Allah Almighty raised me and trained me. Over me, apart from Allah Almighty's will, I have no power to bring myself either any benefit or any harm, he says. Yes.

The Prophet (peace be upon him) says so. And my Lord trained me, trained me well.

And this last sentence — this last sentence, it says, needs a little explaining, we said. We said that all people will be called to account for the good deeds and sins they committed by their own will.

What was it? Fe men ya'mel miskâle zerratin hayran yerah. Ve men ya'mel miskâle zerratin şerran yerah. I will record an atom's weight of good, He says. I will also record an atom's weight of evil, He says. Now, to what I am going to say, to my words, pay very close attention. You might misunderstand. If you can't understand my words, please ask. Please ask. Because in the light of the verses we are now going to explain to you the Prophet's (peace be upon him) situation. This last sentence needs a little explaining. We said that all people, for the good deeds and sins they committed by their own will, will be called to account. In the sentence I said, the will, leaving the Prophet's own will — he was raised the way Allah Almighty wished, he was raised, and however he needed to be, the Prophet was raised that way.

That is, Allah Almighty Himself raised the Messenger of Allah. However Allah intended him to be raised, Allah Almighty raised him that way. How would I know? I'm telling you a verse: he does not speak idly. That's one. He does not speak idly. Now we will go deeper here. Deeper. Why should I explain it more deeply? If we are not (?) here, or if we skim over it, or if we try to explain it — so that it is understood better. Since Allah Almighty trained the Messenger of Allah, the traits he would have, He Himself worked into him. So among the worlds, among the worlds, among people, let's say, among created beings, the Messenger of Allah has a privilege. What is it? Allah Almighty Himself raised him, raised him the way he needed to be.

If he had committed a sin, if he had committed a sin, it would emerge that Allah Almighty was not in command of the way He raised him, and Allah would be ascribed a flaw, Allah forbid. Therefore He instilled such traits in the Messenger of Allah, placed them in him, so that — Allah Almighty — he comes as a mercy to the worlds and comes to perfect good character and comes as a light, as a lesson and example for all the worlds, into this world. To a prophet in this state, Allah Almighty, in Surah Al-Fath, in its second verse, says: your past sins, all of them, I have forgiven. So this time, look — now did he commit a sin here?

What is going on here now? That is, when one asks, "Did Allah make him commit this too?" — in this world there is the human attribute. The human attribute. There is the smallness of the intellect. If He had created his intellect complete too, then in this case the Messenger of Allah, the Prophet (peace be upon him), would also be a creator. So in this limitation of the intellect, in His saying "I created people fallible," the error he would make is not toward people, not toward mankind. It is toward Allah Almighty. And since Allah Almighty created him with the human attribute anyway, and people He created complete relative to His creatures but deficient relative to Himself, he enters His pardon and forgiveness. He does not count that deficient creation of his.

Hence he enters pardon and forgiveness. Yes. The human attribute too is toward my Lord.

"Hodja, 'My Lord trained me, and how well He trained me' — is that hadith explaining this?" he asks. Yes. Yes. It explains this. It explains this. These are deep meanings. Deep parts.

In the way Allah Almighty wished he was raised; however he needed to be, the Prophet was raised that way. So Allah Almighty's will became manifest only in the Prophet (peace be upon him). How beautiful — His will only in the Prophet. If He wills, He does it. Because He created him entirely as His own intent, and sent him to the worlds complete, without deficiency. And shamelessly, in Surah Abasa, they ascribe a deficiency to him in the verses — which we will prove. We are proving it, writing that there is no such thing. "Sir, there is also where the one who was blind and (?) came among the likes of Abu Jahl."

Of course, (?) my child. His seeking forgiveness too is not toward people, but toward Allah Almighty's Being. All people seek forgiveness from Allah Almighty anyway, for being deficient. The Messenger of Allah — complete toward the worlds, complete toward created beings, toward Allah Almighty deficient — and He says "your past and future sins," doesn't He. What is "past"? Because of being created with the human attribute — complete toward the worlds, deficient toward His Being — and the future ones too, I have forgiven, He says. Forgiven. Why did He forgive? Because however He needed him to be as a person, accordingly He programmed him. He gave him traits accordingly.

Therefore there is no reckoning for him. He has no future sins either. Yes. This is the loftiness of the Messenger of Allah's glory. Yes. That is why Allah Almighty gave the Messenger of Allah the Praised Station, Maqam Mahmud. The Praised Station, the eighth Paradise. What does it say? None of the created beings can even imagine it, it says. The Praised Station. That is why I too say: although my imagination is so broad, I want the station of the Messenger of Allah to be so lofty and beautiful that I do not even want to imagine it. Yes, I don't even want to imagine it, and when I remember it, my nose stings and my eyes fill with tears.

in love, yes Anyway, Ömer, our son, says here that: "You explained very well the answer to the question why the Prophet, being sinless, seeks forgiveness, Hodja, may Allah be pleased with you," he says. Of course sinless, but there is the human attribute; of course he will surely commit a sin, the intellect is deficient. If the intellect were complete, he would become a creator and would not err. Therefore the Messenger of Allah, who came as a mercy to the worlds, the Messenger of Allah who came to perfect good character — though he is complete toward created beings, since he is still deficient toward Allah Almighty, he will show his helplessness and toward his Lord seek forgiveness, of course.

In the way Allah Almighty wished, in creation, in how he was raised — however it was required to be, the Prophet was raised that way. So Allah Almighty's will became manifest only in the Prophet (peace be upon him). The reason is that, since the Prophet (peace be upon him) was the first created before the worlds were created, he needed to know and learn, and since all the worlds were created from the light of the Prophet (peace be upon him), and people from his spirit, he needed to receive instruction and training at a certain level. So in one of his hadiths the Prophet (peace be upon him) says: my Lord trained me, and trained me well.

And therefore it becomes "ve mâ erselnâke illâ rahmeten li'l-âlemîn." It is because of this that, since Allah Almighty's intent rests upon the Prophet (peace be upon him), in one verse about the Prophet (peace be upon him) it says: he does not speak idly. In another verse He declares: He made you the tongue (?). It is for this reason that in one of his hadiths the Prophet (peace be upon him) says, "I swear by my Lord, who holds my soul in His hand of power," which shows that he is held (?) entirely under Allah Almighty's will. Yes. That is why he says: except what Allah wills, any benefit or harm to myself I have no power to bring.

Allah Almighty, apart from the Prophet, has not addressed any prophet or any person with a verse in this way. Here it shows that the Messenger of Allah's glory is very lofty, whereas some who don't know themselves, who don't know themselves — I'm saying this — say: Gabriel taught the Prophet, Gabriel did this, Gabriel did that. Yes.

May Allah give them a good understanding too.

If I knew the unseen, I would surely have wanted to do more good, says the Prophet (peace be upon him).

What is meant by this verse is that, to the Prophet (peace be upon him) too, within the realm of the unseen some parts of his destiny are closed to him; that is what it makes known. He too does not know everything about the future. We know only as much as Allah Almighty makes known. As much as Allah Almighty has made known.

For example, at the Battle of Badr, the Prophet (peace be upon him), seeing the polytheist armies facing him, said to Allah Almighty: Ya Rabbel Alemin, here, he says, a handful of Muslims; this, he says, against the polytheists, he says — will You let this handful of Muslims be slaughtered? he says. (?). Then Allah Almighty to him, to the Messenger of Allah: (?) My promise to you, He says. He shows the angels in the sky. Each one marked. A thousand, every angel; three thousand angels too. If needed, two thousand more angels. So, regarding some things, since the Messenger of Allah too did not know the unseen, he knows as much as Allah Almighty makes known.

Even in a verse He says to him: you were hoping this Quran would be given to you, weren't you, it says. So look, he did not know this either. Even "We," He says, look, "tell you some of the realms of the unseen," it says in the verses. So every- thing Allah knows best. The essence of everything is with Allah. If I knew the unseen, I would surely have wanted to do more good. What is meant by this verse is that, to the Prophet (peace be upon him) too, within the realm of the unseen some parts of his destiny are closed to him; that is what it makes known. That is, Allah Almighty created the Prophet perfect toward the worlds, deficient toward Himself.

Therefore the Prophet (peace be upon him) was sent to all humanity and to both worlds to perfect good character. But since he was created as a human, he was created deficient in intellect. Since Allah would not create a being equal to Himself, He made him deficient and fallible toward Himself — so He created him. He creates this consciously, of course. in this case the error the Messenger of Allah committed does not count in our Lord's command. Our son İsa too puts it very nicely. His seeking forgiveness, he says, is toward Allah's Being. "Isn't it, Hodja?" he says. Yes.

In this case, since Allah Almighty created him that way, that which He created — since people or the created cannot prevent it, since Allah Almighty's intent is so, He does not hold that intent of His accountable. Yes. We've already explained this nicely here. That is, Allah Almighty created the Prophet perfect toward the worlds, deficient toward Himself. Therefore the Prophet (peace be upon him) was sent to all humanity and to both worlds to perfect good character. But since he was created as a human, he was created deficient in intellect. Since Allah would not create a being equal to Himself, He made him deficient and fallible toward Himself — so He created him. We understand this from the following verse.

Your Lord has forgiven and pardoned your past and future sins. He says this in Surah Al-Fath, verse 2. Yes.

So from this verse we understand this: that he is an example and perfect toward all people and the worlds, but since he is human, toward Allah Almighty he is deficient and fallible; this we understand. Since the Prophet (peace be upon him), with the attribute of perfection, is at the summit of humanity and the worlds, Allah Almighty's intent was to make the character and tawhid of the Prophet (peace be upon him), whom He had raised, appear in the worlds. The errors that the Prophet (peace be upon him) committed toward Allah Almighty with the human attribute are not in the status of a crime against Allah Almighty, so they are not taken into account.

The errors of the Messenger of Allah that are in the status of a crime toward Allah Almighty people, with the human attribute, cannot see. It is within his own existence, between his own self and Allah; that is why his character is complete by human measure, but the deficiency between his own self and his Lord's knowing — since it is fallible toward his Lord, since He created pardon and forgiveness so, he enters Allah Almighty's pardon and forgiveness. Therefore, therefore, all his future sins too, in advance, having fallen under pardon and forgiveness, his nafs too has tasted death. The nafs of the Messenger of Allah has tasted death.

But after his death he himself is alive among people. Here is one more verse for this: "Had it not been for you, I would not have created these worlds,"

he says; is there such a verse?

This, in a hadith, appears as "levlâke levlâk."

Allah Almighty intends that His Being be known. Had it not been for you, I would not have created these worlds. Now, where does this lead? Who says this? The enemies of Islam, the enemies of Islam say this. Those who deny the Messenger of Allah. That is, those who want to elevate their own prophets and lower the Prophet's glory. In fact they don't know that all the prophets too must be from his spirit, and since he himself is indirectly from the spirit of the Messenger of Allah, these people, however much — that they are committing a crime against Allah Almighty, they cannot grasp it. Allah Almighty in His Being was a treasure; He willed to be known, and within His will, within His own particular will, He created the light of the Messenger of Allah.

Then from his light He created these worlds, and gave him of His spirit. So with the will that He gave to none of them, gave only to jinn and humans, He willed His Being to be known. Above the jinn too: since He gave humans of His spirit, He created humans honored above the worlds. Above the worlds; and through man He willed His Being to be known, from pre-eternity to eternity, abiding forever. In that case, since all the worlds were created from the light of the Messenger, Allah Almighty too — since He willed it and created first the light of the Prophet (peace be upon him), and in his light the universe — says: had it not been for you, these worlds would not have been created.

Yes. And from that too it becomes "ve mâ erselnâke illâ rahmeten li'l-âlemîn." See how beautifully the verses always support one another. I want people to listen to this knowledge. To know it. To learn it. Truly, they don't know. They know superficially. They read something somewhere, and something got stuck in their heads. On the other hand, since their reading is deficient in their minds, or since it's hearsay from one another, they get stuck in superstitions. They even distort the truths they know.

We want people, in the light of the verses, to listen to words that confirm one another — to listen. Yes.

But for years we've been watching: although our site is limited to 100 people, it doesn't reach 50 people. From some places it reaches 70 or 80, but registered here right now there are 27 people. Today 65 people visited this site here.

But if we told superstitions, maybe millions of people would visit here. And if we also told, from recordings, superstitions as stories, and also told people false fortunes, and also said the words that Allah does not want, this place would be packed to overflowing. But we see that people still feel suffocated in the face of the truth. Only those who love Allah, who long for Allah, who want to know the truth rightly, those thirsty for knowledge, those who long for the truth, stay on here.

The rest, even if they come in, run away, get bored.

Yet it is a treasure that will offer him the grace of an eternal, endless life. It will open the door of treasures to him. In the light of the verses it will illuminate the realm of the Hereafter. But that person, under his carnal feelings, deprived of this treasure, as if shrouded in darkness — such a state arises — moves away from here. Allah Almighty says of those unbelievers that when they hear the word of truth, they reach a state in which the clouds in the sky would crack. And in this case, truly, our Muslims too, since they cannot reform their carnal feelings, feel suffocated before the word of Truth and run away.

Although the Prophet (peace be upon him) is like this, he says: if I knew the unseen, these errors of mine, which are not taken into account and are no longer counted as crimes in Allah's sight, I would never commit toward my Lord, and toward Him I would come to do more good, and no evil would touch me. No evil would touch me then. What is meant: since Allah Almighty treats beings with the attribute of justice, even if they are His most beloved, for what they committed toward Allah Almighty, even if it is an atom's weight of evil, He will show its recompense to people. Yes. For example, onto the Messenger of Allah they threw entrails full of dung.

While he was in prostration. Well, in Ta'if they made his feet bleed, they stoned him. Aren't these misfortunes? Is it his fault? No. Allah Almighty gives the most of these misfortunes to the one He loves most. One: because of the errors (?) committed toward Allah Almighty, He shows him that; and also, as an example to people: "Were you wronged this much, that he should rise in rebellion against Me in the face of this oppression?" He will say, and those friends of His who suffered that misfortune, to those people He will show as examples.

The meaning here goes very deep, we have said. That is: however perfect I may be, even if the crimes I committed toward Allah Almighty are not taken into account, their recompense will still be given to me by Allah Almighty — being unable to prevent misfortunes. If I had stripped myself of these misfortunes too, I would no longer need any being, and would make my own existence completely free. I would remain free in my own existence. From the atom to the whole, whatever there is — created beings — have been created dependent on Allah Almighty. Allah did not create His creatures detached from His Being.

Creating everything under the divine command, He bestowed life on them. Because the secret of creation belongs to Allah. To give an example: if a person reached such an atom — such a summit — that he never erred, and in Allah's sight he were (?), if by not erring he became perfect, and Allah set him free, this person would still need Allah. Because he subsists by eating and drinking; he needs a Creator to meet his needs. So however high a person climbs, however much he beautifies his character, at every rank he rises to, since he comprehends Allah more, he loves Him more, fears Him more, and becomes more obedient to Him. Yes.

He understands that he cannot live apart from Him.

I am only a warner and a bearer of glad tidings for a people who believe, he says. The meaning from this too: every person, according to the covenant he gave at Qalu Bala, plays his own nature in this unseen realm like an actor. If some of the people rebelled against Allah before, it is impossible for him to obey Allah here. Because his destiny has become his nature, his character. Since he cannot escape his destiny, the Prophet's (peace be upon him) warnings, too, he is not going to heed. But the words of the Prophet (peace be upon him), for people who have obeyed Allah, are a warning and glad tidings of Paradise.

Allah Almighty declares: We do not hold anyone responsible from a generation that has not heard. So that people would not say to Allah Almighty, "You sent me into a (?) world; had You made Your Being known, look how I would have worshipped You," Allah Almighty sent messengers and books. So through these messengers and books Allah makes His Being known to people, so that Allah is freed from obligation and people are called to account for what they did.