An-Nisa 39: What harm would come to them if they believed in Allah and the Hereafter and spent from what Allah has provided for them? Allah knows their situation truthfully.

Yes, Surah An-Nisa, verse 39: If they had believed in Allah and the Last Day and, from what Allah gave them, spent in His way, what would it have mattered? Allah knows their state fully.

How beautifully He says it: Dominion is Allah's; from the atom to the globe, whatever He has created all belongs to Allah Almighty. Or, He says, do you own even an atom of the world?

That is, you have a house, an inn, a car, a horse, a palace. Do you own these? We created them too, He says. What have you been able to create from nothing? From nothing. Creating from nothing belongs to Allah alone. So all of it is Mine, says Allah Almighty. According to what? Every soul shall taste death, and (?) your return is to Me, He said in His verse. All property and possessions will stay in the world. After every soul has tasted death, the inheritance of the heavens and the earth belongs to Allah, according to the verse He said. Again, everything will be left to Allah.

Yes. In this case Allah Almighty: If they had believed in Allah and the Last Day and, from what Allah gave them, from property and possessions, spent in His way, what would it have mattered? That is, if they had given charity, if they had given. If they had made jihad. The orphan, the fatherless, the stranded traveller, the poor, the helpless, if they had fed them. What would it have mattered? Would their wealth have decreased?

Allah is the most generous of the generous. Property and possessions are Allah's. You give, and see what happens. Allah bestows more on you.

In what we wrote as the translation: O people, believing in Allah, who created you from nothing, and in the Last Day, had you spent in Allah's way from the property and possessions Allah gave you by His decree, what would it have mattered?

Is Allah Almighty not able to take the property and possessions He gave you from your hands in an instant, is He not? Is He not? I repeat: is He not able to take it in an instant? Take Japan. Take, earlier, (?) those who were destroyed. Take, in an instant, the people of Lot, the people of Ad, let me say, the people of Thamud, all were destroyed. In an instant. There is nothing beyond Allah's power. In an instant an earthquake, in an instant a flood, in an instant a collapse, death; it perishes right under a person's nose. Yes. Or, to people to whom He has not given property and possessions, to people to whom He has not given property and possessions, in an instant is He not able to give property and possessions too?

In an instant He brings whom He wills to the rank He wills. In an instant. How does He bring them? Let us tell you from a verse how He brings them. Khidr (peace be upon him) straightened the wall, and: beneath this, an orphan who will grow up later has gold, he says. When they grow up they will take this gold, he says. That poor one, in an instant, (?) became rich, see. He will make him rich in an instant. He will become wealthy in an instant. Or by other ways He will open portions of provision for him. Portions. Let me tell a parable. A parable. One day Hazrat Ali cannot find food for his home.

He cannot find food.

Whatever he did, that day, hungry, thirsty, there is nothing to take home. Allah Almighty brings Gabriel the Trustworthy before him. Of course he does not know it is Gabriel the Trustworthy. In the guise of a villager, a horse in his hand. Gabriel the Trustworthy. He says to Hazrat Ali: if you hold this, he says, I have some business at such-and-such a place. There is this much money for you, he says, until I come back, he says. There is this much money. He says, fine, let me hold it, he says. If, he says, a buyer turns up, he says, sell this, he says. Sell it for whatever you like, you are free, he says.

Free. But give me this much money, he says.

Gabriel the Trustworthy, he says. He comes in another guise.

The horse (?), he says. By Allah, it is entrusted to me, though, he says. And its owner said, if you can sell it, sell it, he says.

He looks at the horse like this. To you, he says, if I gave this much gold, he says, would you give me this? By Allah, he says. The owner, he says, told me this much, though, he says. He told me this much, though, he says; if you are giving that much, he says, is this worth that much, he says. It is, he says; if it is, give the money, he says.

He gives the horse, he goes; Gabriel (peace be upon him) comes.

Where is my horse, he says. You told me such and such, I sold it, he says.

The money I told you, he says, do you have it? I have it. Give it to me, he says. The rest, let the rest be yours, he says, I don't want the rest, he says.

In an instant Allah Almighty is guarantor of the provision of the servant He created, you see; He has it bought and has it sold, and so, so, there is the need, in an instant. This is Allah. You can't know where and what He will give.

So Allah Almighty broadens a person's provision in an instant. He gives what He wills to whom He wills. If the Creator is that Allah, He is able to do all things. Âmennâ ve saddaknâ.

Now these things come to my mind again, while explaining these, we, while we explain these so much, don't they ever imagine: this man, these things, Allah, how beautifully he explains, and in this explanation no (?) he makes, and yet how can we insult this man so, how can they say it; I mean, I cannot understand. I am explaining the verses. You come out and explain them too. If you were so learned, why did you hide yourself until now? If you were so learned, why didn't you, as an example to people, write something and leave them a work? Ha, my foolish son. Yes. If the Creator is that Allah, He is able to do all things.

So that the property and possessions given to us in this world were given to us for a test, have you ever thought about it? Why did we come to this world? Why did we come to this world? Now again we say it out of necessity. Because he replies to it, the talk gets into that, so we say it. We are supposedly in a world of the unseen, he says. A world of the unseen. What the unseen is he does not know either. Despite so much claim (?), less capacity, if it is little, if the nafs, the desire of the nafs, has drawn a curtain over him, on their eyes a curtain, in their ears a heaviness, in their hearts a fill of hypocrisy, if there is, we cannot make them hear these, though so much we explain that this world is a world of the unseen, we explain the meaning of the unseen: a world in which Allah Almighty is not seen.

What was it? A world in which Allah Almighty is not seen. An unseen world. Otherwise the world is not unseen. And we are not in that unseen. People who want to twist words and talk strangely. As I said earlier, the desire of the nafs blinds a person's eyes. If it blocks his ears too, it is no longer possible to make these hear. For this reason we, why did we come to this world? To prove ourselves. Because in the world of the hereafter, at that address Elestü bi-Rabbiküm, we saw our Lord, we saw. Belâ, we saw.

When He said, I am your Lord, whom did Allah Almighty address, I wonder? Did an unseen Allah address from the unseen? If a person uses his head a little, he will find something. A little.

We saw Allah Almighty free of deficient attributes. No one will be able to question Him. The attributes of Allah Almighty's Godhood. Listen well. Your minds cannot grasp these. But learn. Learn Allah's attribute of Godhood. No one will be able to question Him. The reason is not that He puts pressure, or coercion, or despotism on them. Within people's own free will, all the questions they would ask, through their actual deeds, Allah Almighty will have made them prove, and they will be cut off from questioning. So because in the world of the hereafter they saw Allah Almighty, saw Him personally, near to them, because they saw Him personally in human form, because they saw Him,

you know, we say spirit, spirit, spirit, if the Creator is that Allah, He is able to do all things. So that the property and possessions given to us in this world were given to us for a test, have you ever thought about it?

Because first we will play the (?) scenario we gave in the barzakh, the (?) acting we will play here; the scenario is written. Why had we come here, to a world of the unseen? To a world where our Lord is not seen, a world where He is not seen with these eyes, with the outward eyes a world where He is not seen. The inner eye, the eye of the heart, may a person's not be blind. He sees with the eye of the heart; there is manifestation. He sees. Allah Almighty, who does not fit in the heavens and the earth, fits in the human heart and manifests to it. Yes.

So that the property and possessions given to us in this world were given to us for a test, have you ever thought about it? If we are playing here, as actors, the scenario of the covenant we gave to Allah Almighty, what kind of person we are, by our buying and selling, by our trade, by the conversations we have and by our actual deeds we prove ourselves. Allah Almighty is in a constant state of creating. Constantly. To (?) His living beings in this vast universe He created, He is constantly creating.

What does He create? He creates means for the provision of His creatures. Means. Through those means they receive provision. They receive provision. So we too, what kind of person we are, in order to be able to prove it. Every moment, every second, through the characters in us, in the direction of our desires and wishes, by our own will, by the judgements our own free thought has given, by the actual deeds we have done, what kind of person we are, we prove. Here is one more verse for you. Did you think you would die without proving what kind of person you are, He says.

How else can we explain it, so that it really gets into the heads of these superstitious ones? How else can we explain it? We open subjects they do not know. Now if you ask them, the desire of the nafs. They know all of these. Yet they have not even heard of them. They have not even heard. Look at what you are saying, by what you say? Who knows, he says, the words of which world you have taken and are saying, he says. The word of that world, for a hundred years, two hundred years up to now; dig this out for me too.

Dig this out for me too. You'll search a lot more. Search a lot. Yes.

Allah Almighty asking people to spend their property in Allah's way is not because Allah needs help. So that people, while in the world, not loving the property Allah created more than Allah, give it to Allah, and by carrying out Allah Almighty's commands build up the world of the hereafter, that is why. Yes.

Allah Almighty does not want the people He sent to this world temporarily, as if it were our original homeland, to incline to this world and get attached to the world.

Man, in one narration, two worlds, (?) in value; man is such a being.

In this case the world He placed under man's command and made him the vicegerent on earth.

If a person, made the vicegerent of the earth, with it at his command, enters the world's command, shoulders it, desires it, and abandons his hereafter, he wrongs his own self. Yes.

Allah Almighty, the absolute owner of the universe, in the world of dominion to which He sent people to make them witnesses over themselves, gave them dominion, with a test, to secure their livelihood; these are His blessings. (?), man will be responsible: for those around him, his family, his child. Meanwhile he will buy and sell, do trade, and along with this he will prove what kind of person he is. So, deceived by a little of the world's blessings, denying their hereafter, we see how cruel these people are to their own selves. Those who earn and obtain by working the materials Allah Almighty created, by giving Allah's property to Allah, and Allah raising their degrees, so that they attain salvation, that is what it is for. I worked, at a workplace or in my own trade or in a government office, whatever; I spent my life there and received a wage. From this wage of mine, from the worldly goods I saved, in Allah's way I gave charity, that is, I gave Allah's property to Allah. Here is a verse for you: whoever with their lives and their property buys paradise; with their lives, the martyrs; with their property, by giving the property Allah created to Allah.

Understand from this how much Allah Almighty loves people: the paradise He created too, that He buys in exchange for the property that person earned, and gives him paradise. It is Allah who creates; Allah who creates the blessings in the world, and paradise too Allah creates. As long as a person gives back to Allah what he took from what Allah created; for Allah's sake, it, the person who gives it to Allah, the person's property, Allah Almighty: You, your life here, He says, because you spent it, I bought this property you gave, He says. In return for what? In return for paradise. Enter My paradise, He says.

Can you grasp Allah's greatness here? Yes.

Right below it we have also said: in a verse, whoever with their lives and property buys paradise; according to this verse, with their lives, fighting in Allah's way, the martyrs who give their lives to Allah; with their property, giving Allah's property as charity in Allah's way, the generous who give it to Allah buy it. Allah wants to see people with this maturity and character, with this maturity and character; Allah Almighty wants to see people so. That is, to be within this understanding, and within this understanding to turn to Allah, He wants to see that. Otherwise giving one's property for show, giving charity for show, falling into the passion of ego, with pride and arrogance being governed, doing these things with a passion to be the head; not only with his property, even if he is a scholar, if he does his speech with the passion to be the head, and again this man called Kadir writing in this way.

You, he says, with a passion to be the head, or in greatness and pride, you do this, he says. Look, while explaining Allah's verses, how proud I am, how (?) I am. Look, I am like this, I say; Allah forbid, Allah forbid. I am the servant of the people. Yes, yes, scholars are the servants Allah sent to people. Scholars are honoured in Allah's sight through their service. But they do not hold back from serving people. Here is a verse for you. The prophets, He says, the prophets approached their peoples from in front of them, from behind them, from their right, from their left, He says. That is, to tell them the truth, to convey Allah's command to them, they raced to serve them, they race.

We too, to tell people Allah's command, people telling superstitions against me does not concern me at all. I am telling people my Lord's verses; I am trying to make people love the hadiths, Allah and His Messenger. I have with the old mentality, the superstitions, oriented to past ages, with their reactionary mentalities, nothing to do; with words, nothing to do at all. My business is verses and hadiths. The verses and hadiths I speak of: a person should say, You interpreted that verse in that meaning, you fell into unbelief, Hodja. This verse means this, he should say. Not with words like that, with whatever.

Not by saying, this man is lying. By saying, this man is a charlatan, everyone proves himself, proves. Everyone proves himself. Look, I am proving myself. If what I explain is wrong, if what I explain is wrong, warn me. I am saying it. If it is right, please, please take the truth wherever you see it. Knowledge is the lost property of man. This is a hadith too. Wherever you find it, take it, he says.

Yes. Whoever becomes aware of these states, they become compassionate and merciful towards Allah's creatures. Watching over the weak, protecting the forlorn, they give those in need what they need. In this way people, living in the fitra of Islam, by helping their Muslim brothers, cause people's social life to rise. Yes, that is what being a Muslim is anyway.

Us, Allah, who tests us with one another, wills that we be like this. So in the verse His saying, from what Allah gave them, had they spent in His way, what would it have mattered: Allah Almighty, who loves people very much: in the world, if people by My commands lived, had they lived, had they from what they earned in Allah's way given charity, had they helped one another, they would attain salvation in His sight; what would it have mattered, He declares, he says. Had they attained salvation, what would it have mattered, says Allah Almighty. Now, some of people's feelings, towards people (?), even in this text I am reading.

He will say: look, this man can't even read his own writing.

Yes. They say it. Yes, of course, he says it anyway. They say it. There's nothing else, I mean. Nothing at all. Yes.

Allah knows their state fully, He says. Yes.

Allah, who in the world of spirits made the covenant with us, knows what we will do better than we do. The person He sent to the world of the unseen, I say it again. Do not twist the world of the unseen. Look, the meaning of the world of the unseen here. I say it again. What is the unseen? A world in which Allah Almighty is not seen with these outward eyes. What was it? A world in which He is not seen with these outward eyes. Now one more idea that will blow your mind. You call me a charlatan, don't you? Perhaps one more thing that will make you call me a charlatan even more and increase your unbelief.

He sees with these eyes but cannot grasp that it is his Lord. The moment he grasps that it is his Lord, he cannot see with these eyes. Yes.

You cannot grasp these things.

Now you will say: look, this man is a charlatan, a body, into a body he put it. So the spirit entered a body?

Allah, who creates time within time. Within time. Allah, who creates time.

That thing you saw, in what way did you see it? You saw it as a body, but your spirit is a body too anyway. Don't you dream with your spirit? If you don't, I don't know. Aren't you in a body, the body of that spirit?

Since the time has come, let me tell you one more thing. I am in Medina with my late mother. We went on Hajj.

That was the year '78. Medina the Radiant had not been fully developed then.

In Medina the Radiant, on the way to the Rawdah, from top to bottom toilets there were. There were even garages next to them. They pulled cars into the garages there.

People wait in line at the toilets.

And right opposite the Rawdah, a market there is. Small narrow streets back then. And at the side, like this, an earthen hill, two toilets. One for women, one for men. No one there. There is no one there.

My late mother and I go there. Clean, too. There are two of them. A place like earth, like this, like a mound. On one side a men's toilet, on the other a women's toilet. A little further, the market. We go there. I say, I say to my mother too, the late one: don't these people have heads, I say, look, there's a toilet here, and they're waiting over there, I say.

There, there is neither such a toilet nor such a place. Where do we go in two steps, and where do we relieve ourselves?

With my late mother, at Hajj time, we went to Arafat. It was already the last day, we went to Arafat. I came and stopped at the edge of a lake. At Arafat. In fact, a photo of my late mother taken at the lake's edge, in my car, exists.

The late one said: son, come, let's have a photo taken together. I said: don't take my picture, I said. I don't want it. Let's take your picture, I said. Since you want it; (?) images are forbidden, prohibited.

We took her picture. Of course, it's my first time going, I don't know whether there's a lake at Arafat or not, how would I know. Women, wives and children at the edge of that lake.

The late Cahit Efendi's father had come to Hajj too. Let me go and look for him, I said. (?) I ask him himself. I say: from Görele, from the grocers, there must be a Tahir Efendi. He shaves too. His son shaves him too. And I was apparently asking his son. I mean, there we met with him. Where are you, he said. I am opposite, he said. I am across the road, I said.

Then we parted from there. We did our Hajj. We said: at Arafat, at the edge of a lake, we noticed. They make fun of me. What would a lake be doing at Arafat, they say. They are right. Where did we go? We thought we were at Arafat; where is the edge of that lake? Who are those people? And where are we meeting? How do we go and come?

Your minds cannot grasp these. My mind cannot grasp it either. Some karamah, but what is this? Time within time. A state like (?). Yes. That is why you cannot grasp my state. We are people who lived these things. It is not possible for a person to lie like this, either. A lie also has a (?), up to a point, you know.

So there are many more secrets I have not told you. Many secrets. There are also secrets that will not be told. Will not be told. That is between Allah and the servant. That secret which will not be told:

While We created the heavens and the earth, Satan and his companions as witnesses to Ourselves We did not take. The secret of this verse is not told. He twists that too. He says: so tell it, he says. Why do you say you won't tell, he says. Charlatan fellow, he says to us. Because they are prohibitions, those are Allah's prohibitions. But we tell you. What we will tell, we tell. Scholars and angels bear witness to Allah's existence. One of those witnesses is me.

Shall I tell you one more thing? While making the covenant with my Lord; look, let me tell you this, my last word to you now. If you understand, you understand; if you don't, I have no more strength to explain to you. In Surah Al-A'raf, verse 172, if everyone made a covenant with Allah Almighty, I am one who saw my covenant and knows how (?) with my Lord, who in the world (?), one of those given glad tidings of paradise.

How? Now I'll tell that too. When in that covenant He showed at what time you will come. Your heads cannot grasp these. That's all. You will remain at the outward level.

I say: let me come in this time. And my Lord says: if you come in this time, you will slip. And I say: if I am going to slip, protect me with Your mercy, my Allah. Take my life before I slip, I said. Who is more faithful to his word than Allah? If I am explaining and saying these things, and if with my life I have laid my head on this path, if I have laid my head down with my life, and if I am still alive for you, explaining, then I have not slipped and I am on a right path. Because who is more faithful to his word than Allah? In this case it is also announced that I am destined for paradise. Because He will take my life before I slip.

And I am on this path heart and soul. Can you say it too? If He is Allah, look what I'm saying, if that Allah is Allah, if He is that faithful to His word, and if I am lying, He should take me right now. He should take me before I slip. Shall I tell you one more thing? One of my students said: You have slipped, Hodja. How do you know, my child, I said. You decided without listening to me, he said. If I had slipped, I would long ago have passed to the hereafter, I said. Make sure you don't slip, I said. It did not last long; within (?) his (?) was gone.

Before he went, he came and apologised to me.

Do you know what secrets there are that you don't know? They would blow you apart. That brain of yours can't take it. That brain of yours can't take it. So you carry on your way. You carry on with the deeds you know. Carry on with the deeds you know. Deeds depend on intention. Perhaps you will save your soul. But Allah Almighty does not call anyone to account for what He has not made heard. Look how beautifully He makes you hear it. And your superstition too makes me hear things so nicely. Yes.

Allah knows their state fully. Allah, who made the covenant with us while in the world of spirits, knows what we will do better than we do. So that He can hold responsible the person He sent to the world of the unseen, with the verse We do not hold anyone responsible for what We have not made heard, warning people: had You sent us to a world where Your Being is not seen, look how we would have worshipped You there; so that you do not say this, Allah Almighty created these worlds and sent people to the world of the unseen. Allah Almighty made a covenant with people in pre-eternity; for this reason our covenant, as destiny, for us He wrote; not only us, but of the generations to come after us and, until the Day of Resurrection, of the people who will appear and live, their states too, We know, Allah Almighty declares.

Yes, look how beautifully we open the verses. Come on, these people will find some fault in these too, but it is wrong according to superstitious thinking. According to superstition, because it will say things that are not so. So if people were to become aware of these situations, if, using their reason, they reflected even a little, if they said, Allah is aware of our state and knows us better than we do, people who are unaware of even one second later and helpless, ashamed before that Allah who possesses power and might, in the capacity of our not being unaware of our future, arranging our future life in our knowledge, our servanthood and duties to Allah we would fulfil.

Now there is a text of ours here. Because people, and those superstitious ones, do not take this into account: look, he contradicts himself, he says, they say. People unaware of even one second later and helpless, we say. Then how did you see those places, he says?

How did you come to know? So people who do not know the openness of spiritual unveiling, who have not reformed their nafs and entered among those Allah loves, cannot grasp these things.