Ali 'Imran 191: They remember Allah while standing, sitting and laying on their sides (at all times). They deeply think about the creation of heavens and the earth and say; “Our Lord! You did not create these in vain. You are far from any incompletenes. Protect us from the sufferings of the hell.”

In the verse Allah Almighty says, they, it says, while standing, while sitting, while lying on their sides, at all times remember Allah, and about the creation of the heavens and the earth they deeply, deeply reflect. See, I explained this a moment ago. And they say: Our Lord, You did not create this in vain. We glorify You. Protect us from the punishment of Hell. Yes.

Yes.

People who use their reason and are of sound mind constantly remember Allah. Don't let a question like this come to your mind: Well, Hodja, if we constantly remember Allah, how will we do our work?

You, as body and soul, are made up of two substances.

One is the body, the other the soul. But you never see the soul. You always see yourself as a body. You appear as a single being. There are people who, even while talking, are in exchange with their Lord. Either they receive inspiration, or with their Lord about something, in intimate prayer they are, even while shopping, even while talking. You cannot understand that.

It is not hard for those people, if you reach that station, if that station you find. Of course those who don't know this struggle: how can this be? Even in his dealings, even as you talk, the person opposite he follows millimetre by millimetre. How far your words affect this person, and how far that person asks Allah for mercy for me, or against me is cursing, or bearing a grudge. Even while talking, these things in people you observe, in people, and according to the person's nafs, if he cannot bear it, pleasing words you say; if he can, you speak so as to hurt his nafs directly. He understands it better. Yes, that is why

pay close attention to what I say; they are all meanings of a lived life. What are we saying? People who use their reason and are of sound mind constantly remember Allah and are with Allah.

These, while standing, sitting and lying on their sides, except for the heedlessness that comes with being human, except their moments of distraction, at every moment remember Allah. If you asked me, if you said, Hodja, are you like that too? If we said we are, they'd say the Hodja is praising himself. But truly we are. Even when I lay my head on the pillow I reflect on my Lord. Either what I did that day comes before my eyes, or I draw meanings from them, or I talk with my Lord until I drift off. That is where (?) and sleeping too become clear. Sleeping in your Lord's presence, (?) with Him. This sleep, in Allah's sight, is the person's rest.

Their every breath, it says, counts as charity. Charity: in that sleep, every breath. Even when they dream, they see it just like life in the world. They see it as if they were living, as if alive. Indeed they are alive anyway. Yes, in the verse (?) also goes in that direction, but we write it (?). How is everyone to understand that it is so?

What are we saying? Let's repeat this, after explaining so much. People who use their reason and are of sound mind constantly remember Allah and with Allah they are. These, while standing, sitting and lying on their sides, except for the heedlessness of being human, remember Allah at every moment. These are all states of a lived life. Actually I am describing myself. Yes. In all the words here we are actually describing ourselves. So when we say ourselves, (?), Hodja? Don't say that. Describing people. People like us. That is, we are describing people bound by the verse.

They, immersed in reflection on the creation of the universe, think deeply. They say: My Allah, You did not create these worlds in vain. Surely there is wisdom in what You created. And, glorifying Allah from the heart, they say: protect us from the punishment of Hell. Why do they say it? There is no god but Allah.

The decision about people rests entirely on Allah Almighty's word. Are you not afraid?

You have no intercessor, no helper, you cannot rely on matter, nor on any of the created. So, the decision that sovereign gives by his word alone, who could make him go back on it? Isn't this fear enough for you? It is such a fear when they say, protect us from the punishment of Hell.

Those who reflect on the might of Allah's knowledge of the One who created the 17 thousand worlds to complete one another, as complementary, the (?) they think of. The worlds He created such that all of them need one another, all of them cleaning one another, (?) one another, and the wisdom in them; in this way they think of Allah's greatness.

Yes, all He created, in the most beautiful form creating, within the duties they will carry out, with no more beautiful form of creation possible, they see that He created them without flaw.

But these outward eyes, but with that inner state they see.

Here we put it like this: we say nafs-i safiye, which is the secret of secrets, a matter. That we cannot say, we cannot say, it is forbidden. This much we say. No created being, in the state it is to carry out, will be able to complain to Allah Almighty. No created being. You created me like this, and in this task of mine, Your command, while carrying it out, I struggled like this: it will not be able to say that. This is the secret of creation. Allah, through His divine face, giving life with His knowledge to what He created, creating them complete and flawless for the duties they will perform.

What we call nature: the world, the seas, the mountains, the streams, the plains and the valleys, each in the most beautiful way, in its proper place, creating them: this is the outward proof of Allah Almighty's existence. The meaning here: as the earth on its own axis turns, the mountains, plains, streams, none of these was created at random. Just like the keys of a piano, when it turns, beautiful melodies come out. Beautiful melodies. Because Mevlana heard the turning of the heavens too, he, when he played the ney, exactly the form of the heavens' turning giving to that ney, he himself, from love of that ney, from the beauty of that sound, began to whirl.

but blessed are the eyes that see and the ears that hear Those, Allah Almighty tells; the one who lives it lives it, and the one who does not, outwardly reflects on Allah.

With these creations people reflect on Him; to those who cannot see them with their eyes, Abdulqadir Gilani, to those eyes that cannot see, says it is (?). Those who cannot see with their eyes. Allah Almighty calls them the living dead too.

Do not be with the living dead, says Allah Almighty. That is, do not be with the dead, He says. And the dead are not the (?) dead, but the living dead. And there are those who see those places spiritually. Those who reflect on Allah this way, who feel His existence with certainty, before Allah Almighty's majesty and might, feel reverence for Allah. Yes. Well, Hodja, we all feel it. True. We will all feel it anyway.

That is Allah.

People come into the world as children, live as children, leave as children. Except for (?). To a 3-4 year old child, or a 6-7 year old child, son, punch here, hit hard, he says. He says, I hit as hard as I could. The force of the 6-7 year old's punch there, let's say 10 kilos, 15 kilos. Or 25 kilos. Then he tells a 20, 24-year-old, punch here. That is 80-90 kilos, 100 kilos. Then he tells a 40-year-old man to punch. He too hits his hardest. 150 kilos, 200 kilos, whatever. All of them hit their hardest. Faith is just like this. Everyone's faith is strong, but it rises up from (?) and from the partial.

That is, nafs-i lawwama, nafs-i mulhima, nafs-i ammara, nafs-i mutmainna. States of the nafs like these. Everyone's faith is the strongest in their own eyes. But if your faith were the strongest, you would have spirituality. If you say, Hodja, I have spirituality: if you don't have it, you don't know what spirituality is.

Every person says, my spirituality is strong. Do you know what spirituality is? See, as its name says, meaning: that is, seeing the worlds you (?). Spirituality, that is, growing strong. The sight of what you (?) in your imagination. This comes by reforming your nafs, and in return for the verses, by your Lord's mercy, through the opening of kashf you see many worlds. This is a person of spirituality. Otherwise a person with strong faith cannot say, I have spirituality. You cannot say he is a person of spirituality.

In Islam, however close words may seem to (?), they are not synonymous. As I said before. They call children 'my pasha' too. Yet pasha, in the military, for those who fought, sir, who won wars, is a title. For generals. It is a title given to those commanders. Now they call everyone pasha, pasha, and move on. They use it as a synonym.

So we will be very careful with our words too.

What are we saying? Those who reflect on Allah this way, who with certainty feel His existence, who before Allah Almighty's majesty and might feel reverence for Allah. These are the protected ones and those who win Paradise. The meaning here: these are the protected, that is, those who know their covenant, and those who win Paradise. That is, like the ashara-i mubashshara, given the good news of Paradise while in the world, the person who knows his covenant with his Lord, and to what degree he is close to Allah Almighty, knowing that and speaking accordingly, that person. That is the person who wins Paradise; they are those who win Paradise.

We say it like this, veiled, (?). In worldly life, those who attain Allah's mercy, who struggle with their nafs, who do not go along with what their nafs says, who overcome their nafs: these are people who win a victory over their nafs. To the person who wins a victory over his nafs, Allah Almighty promises His Paradise. This victory is a victory that is the happiness and salvation of eternal life. There is no greater victory than this. Yes.

If we set out to explain these parts too, it would take hours. Why? About this last word I said that much more could be said. Where? This victory is a victory that is the happiness and salvation of eternal life. There is no greater victory than this, we say. People win victories in the world. States gain the upper hand over states. They win a victory and declare that victory a holiday. These are just like a person's temporary eating when hungry. When a person is hungry he eats; when he eats he is full. Then he gets hungry again. Hungry again. Again he has to eat. When he eats, he feels fresh again, his hunger is gone, he is relieved.

But a world that would end his eternal hunger, eternally letting him taste the pleasure in this hunger, that is, the pleasure of being full, such a world he cannot live in this world.

His living, livelihood, hardship, fullness and hunger, pain and sorrow make people go through many things.

That person, even if he lives in the world in constant pleasure and comfort, not a thousand years but even with ten thousand years of life, and even if he had the wealth to live in pleasure and comfort, that person too loses hope in the world. He says, I have reached what I was to reach. He commits suicide and is gone.

However much a person in the world secures himself materially.

Just as states win by victory, you see that after a while states fall into collapse. And in many places they are defeated.

So to secure lasting triumph one must gain the true victory; lasting triumph's victory is to be with Allah. From the moment you are with Allah, our Lord, who raises your rank, the places He promised you, Paradise, as an inheritance to you when He gives it, you will have won the victory of the abode of eternal happiness. That victory is nothing like victory in the world. As we said a moment ago, here in the world, even if people had matter for ten thousand years, even a hundred thousand years of life, and matter enough to keep them in pleasure and comfort, even if they had it, in the end, saying I have everything, falling into a void, they commit suicide; in the eternal happiness of the hereafter this does not happen.

He takes ever more delight in the charm of that delight. As a result of that delight it turns into love and affection for Allah Almighty. Exactly the opposite of the world.

Just as in Hell, people, the non-Muslims, the more they burn, the more they will hold grudges against Allah Almighty, and the more they do, forever there they will remain. The people of Paradise, the more their delight grows in Paradise, love and affection for Allah Almighty they will feel. With this love they will add delight upon delight. This is our Lord's greatest victory for people. Yes.