Ali 'Imran 161: Breach of trust does not befit the Prophet. On the Day of Judgment, the sin of breach of trust, will be hanging from the neck of those who do. Then, everyone will be given what they have earned in full without any injustice.

We come to verse 161 of Surah Al Imran. It never befits a prophet to betray a trust. And a prophet does not betray that trust. Scholars are in the same position. They keep trusts better than their own possessions. Because it is a right. They also know they cannot bear the burden of that right. So if his own property is stolen, it is his own, it does no harm. But a trust he respects even more than his own property. Whoever betrays a trust or state property will come on the Day of Judgment with the sin of what he betrayed hanging from his neck. These are the matters called rights. I told you the other day, didn't I — people, thank you — people work, strive, give their lives.

Their lives — you come and steal his life. What he saved up over his life — you bring the man down to zero, you (?). Well of course, that right will stay hanging from his neck. We explained that the other day.

Then everyone is given in full what he earned, without ever being wronged.

What did we say? Then everyone is given in full what he earned, without ever being wronged. In the world you stole, or I loaded my right — your right — onto my back. Then in the Hereafter, in the presence of our Lord, your right will be taken from me in full and given to you. Given to you. If I have no good deeds, I will take on your sins. If I have good deeds, I will (?) them to you. And if my sins exceed my good deeds, I too will go to punishment. No — if after giving my good deeds they still exceed my sins, then come, my good deeds, I go to Paradise. So this is an earning. Just as the world is the field of the Hereafter, its likeness and shadow — here, even if you make a loss, you still have money left.

But sometimes you make a loss and no money is left either, you really make a loss. And you also go into debt. Isn't that so? The same situations.

Yes, there is a narration. Let us tell you the narration, then we will move on to the verse.

It is narrated that it was revealed after the hypocrites said 'Muhammad took it' about an item lost from the spoils taken at Badr. Yes, this verse — 'Muhammad took it.' Whereas what does the verse already say? It says it does not befit a prophet to betray a trust. And according to this narration, in the Battle of Uhud, when victory was won, the Prophet said the spoils everyone took would be his own — it is said it was sent to refute this rumour, it says. It is said it was sent to refute the rumour that he said the spoils everyone took would be his own. That is, those trusts belong to the state.

It is state property. Sir, no one can claim the state's property. First the state must become strong, so that I may find life under the state's protection. But today, what the Jews and Freemasons, sir, the non-Muslims, have very skilfully instilled into Muslims, into people: the state is a pig, a pig that (?), or the people at the head of the state are unbelievers, Friday prayer cannot be held here; making you an enemy of the state and separating brother from brother — putting such things inside the framework of Islam, showing you what is not in Islam as Islam, supposedly strengthening your religion and your faith — as if your faith will be strengthened by running each other down. Such weakenings, when they leave people (?) powerless against the state, you too fall into a powerless state. No matter how rich you are, like the situation of former times.

Like when we could not find a loan from anywhere in the world. And then like other states (?) and wanting to take some places from you — like that. Now, if your state is strong, you are strong too. You walk upright under the shadow of your state. So you will lean your back first on Allah, then on your state, so that you may find life. Yes, so you cannot betray state property. The orphan who has not yet grown up has a right in it too. The orphan who has not yet grown up will also be protected by it. Those who will come into the world will also be protected by state property. How are they protected by state property?

First, their living in safety. The symbol of the nation's integrity, its indivisibility. In that case, if the state becomes strong, help to the poor, to the needy. Doesn't it happen? Look what fine help there is. The poor, the needy, sir, get coal, get food. Look, some have their houses built. I see the state helping, giving houses. It gives materials, their houses are built. That is also why the state becomes strong.

Mind you, I am not making propaganda. I say what is right, I tell the truth. I don't understand propaganda, and I don't take sides with any party. But if we are children of this homeland — even if he is my enemy, even if you kill a brave man, give him his due. Yes. What are we saying? It is narrated that, from the spoils taken at Badr, after the hypocrites said 'Muhammad took it' about a lost item, it was revealed. According to another narration, when victory was won in the Battle of Uhud, the Prophet said the spoils everyone took would be his own — it was sent to refute this rumour, it is said.

The first is the stronger narration. We said these are narrations. In truth, would a prophet stoop to look back at worldly goods? We are asking now. This is the Prophet. And besides, a mercy to the worlds. A mercy to the worlds. Prophets are the elders and fathers of their peoples. That prophet — those elders who are in the position of their fathers. They will first be good themselves, so that their people see them and correct themselves accordingly. In this regard our ancestors have a fine saying for such inconsistent people: he gives the people the talqin, he gives people the talqin, it says, and swallows the grape cluster himself.

That is, he gives people the talqin, he explains nicely, but he swallows the cluster himself, it says. Sir, he takes. What happens like this? That person is put to shame before people. Now if someone got up and said of me, 'look how nicely he explains, but he himself is not bound by it,' I would be ashamed. If someone said, 'he usurped my right, he ate my money,' or 'he did this, he did that' — a person needs a face.

So first that person will take it on with a human character, with conduct worthy of the garment of humanity, and after that he will never say what is not in himself. So if he is a prophet, if he is the elder of those peoples, they never betray a trust, nor do they do things that would humiliate them before their people. These are prophets.

Yes.

In truth, would a prophet stoop to look back at worldly goods? A prophet who, together with our mother Khadija, distributed his goods, property and wealth to those in need — Khadija al-Kubra was very rich, very rich, in Mecca, in Mecca; to the poor, to the needy, all her wealth she distributed. I come from her lineage.

She is my great mother.

Her grave is in Mecca al-Mukarrama. Every time I go there I visit it. Yes. It never befits us, scholars, prophets, people who know themselves, to swindle this one or that one, to take this one's money — it does not befit. They help people of their own accord, too. They give. Their hands are open, they are generous. If they have a morsel of bread, they share half with the hungry. Yes. Even further: if the one before him is very hungry and he has one loaf of bread to eat, he gives that to him too and is patient himself. Because he knows patience. Perhaps the one before him cannot know patience. A prophet who, together with our mother Khadija, distributed his goods, property and wealth to those in need.

As the head of all prophets — the head of the prophets, hence the head of humanity, hence the head of the worlds. The worlds were created from his light. Yes. What do we say? A prophet who, together with our mother Khadija, distributed his goods, property and wealth to those in need. As the head of all prophets, the last one sent, Allah's Beloved, the owner of Maqam Mahmud which people cannot even imagine — would he turn back to the world and look at it, we said. Yes.

From the atom to the globe, Allah, who is aware of every atom of the universe, for His prophets — by saying 'it does not befit a prophet to betray a trust', Allah, the judge of judges, makes known His verdict about His prophets. He makes known His verdict.

What do we say? From the atom to the globe, Allah, who is aware of every atom of the universe, for His prophet — by saying 'it does not befit a prophet to betray a trust', Allah, the judge of judges, makes known His verdict about His prophets. That is, they are sinless, they do not lie, they are the fathers of their peoples, they approach their peoples with compassion, with mercy — with compassion, that is with good feelings. For this reason He says, never disparage the prophets. Do not disparage them.

Look, there are verses. But see how they disparage the Prophet in Surah Abasa. Yes. So people who pass themselves off as scholars are ruled by superstitions. And those ruled by superstitions have swallowed some very fine lures. A lure — what they throw to a fish like this, you know, bait. They swallowed it. To do away with the honour of your Prophet. 'Look what he said to your Prophet. Allah reproached him,' they say. Whereas as long as one keeps reading the verses, it is plain that He did not reproach the Prophet at all. Look, since the word of Allah Almighty does not contradict itself, Allah Almighty does not reproach any of His prophets like this.

He did not even reproach Jonah. He said, why did you flee from there, why did you flee from your people? He cast him into the sea. Again He made his own mistake known to him. La ilaha illa anta subhanaka inni kuntu mina'z-zalimin — 'and I wronged my soul, my Allah, forgive me,' he said. Again He brought him out. He did not reproach him. And He made a plant of the gourd kind grow over him. He made it shade him from the sun. He fed him its fruit and refreshed him. And He sent him back to his people and had him invite his people to Islam.

O man! Disparage as much as you like. Be very careful whom you disparage and before whom. Let that tongue of yours never disparage the prophets. Because we cannot look into their states. The one who gave Maqam Mahmud, of which He said people cannot even imagine it, to the Beloved of the Almighty, Prophet Muhammad (peace be upon him) — the one who gives such stations, we cannot comprehend. Let's say, when the Prophet (peace be upon him) first appeared to me here, 70, 68, those were the years 69. The years 68-69.

I mean the date is not 70. I was in Diyarbakır. I was there until '72; in '68 or '69 these states appeared.

I see in my dream, he is coming. They say, the Prophet is coming. And we are in a circle, in a gathering of dhikr. We are sitting, doing dhikr. We stand up. When he came into the middle, I threw myself at his feet. I say: intercession, O Messenger of Allah. Intercession. He took me by my shoulders and raised me. He said, 'Do, do in the world, then ask for intercession?' I keep saying intercession, I say nothing else. Smiling like this, he said, 'Tell me then, what do you want?' For me the world flows, it flows like this, there is no account of what comes to me, it comes like this, goes like that. I say the same thing, I say: 'Messenger of Allah, the world comes like this, goes like this, I have understood nothing of it, I want the other side,' I said. After walking together a while, of course I have no (?), I have no outward knowledge, no outward knowledge. A doubt came to my mind whether he was the Prophet or not.

Of course no one can impersonate him, and no one can impersonate Allah. Devils cannot impersonate him. I say the accursed one cannot impersonate me either. He can only impersonate in a low state, in the form of an illusion (?). Let's say: 'O Messenger of Allah, I could come to the gathering (?).' He is a little — let's say 12-13-14 steps ahead. I have two steps to the gathering. However much he increased his steps, I would at once reach the gathering, I mean reach my friends. I'm young like this. He looked at me like this, smiled. From his face something like (?) began to come out. And I bowed my head to the ground. I said, he must be bewitching me. I had no (?). I was ignorant then. I am looking at his foot.

If he lifts his foot, I will walk too. He slowly began to walk. I lifted my foot too. My foot stayed in the air. He passed in front of me. After that some realms appeared. Like this we rose spiritually, spiritually.

Everything we learned is all spiritual.

Some people say to me, read this, (?), they insist (?). No, I open it, and where Allah opens for me He shows me the deficiency there and strikes the right one into the mind. Saying, they are like this, this is here. So it does not befit a prophet. Nor does it befit to disparage him. Yes.

By saying 'it does not befit a prophet to betray a trust', Allah, the judge of judges, makes known His verdict about His prophets. Prophets never consume what is haram. They do not betray a trust. They do not lie. (?) Whoever betrays a trust or state property — the orphan who has not yet grown up, the tax money paid by the taxpayer — whoever diverts it elsewhere will come on the Day of Judgment with the sin of what he betrayed hanging from his neck. Yes. So, above all, never betray state property. I became a civil servant, the state — we had just been appointed to a place you don't know — gave me a bed, a blanket, a mattress.

As for my bed — even when I was young, so there are characters — even when young, once I had obtained my own bed and quilt, I immediately gave those trusts back.

So that someone else who comes can use them. Yes. (?) it was not given. That's how they gave it. We gave it straight back. I never cast my eye on the state's property.

So Allah — state property above all. Perhaps a person has one right, but in the state's property the orphans who have not yet grown up have a right. Be very wary of consuming state property. Protect it, protect state property. But now we see our young people, we see our children, our grandchildren at universities, amid this one's and that one's provocations, damaging state property. Why does this happen? Because of the weakness of our laws. Because of the weakness of our laws. And those who have it done that way, who get it done, so that young people destroy the state, so that they do it. Now the state will do something good, though.

Whoever causes damage — it is not his father's property — he will pay for it. Whoever causes damage. That is the law, that is the state anyway.

So a mother and father will first take care of their son. If (?) damage to the state's property, what the state imposes on him — he will say, it serves you right, my son. But I don't see a father who would say this. There are, in their own affairs. It's not that there are none. There are, but in percentage terms very few.

So first we will educate ourselves. This is a must.

Yes.

The world is a temporary place of lodging and a guesthouse. It is a den of iniquity. The world. Let us read that part again. The world is a temporary place of lodging and a guesthouse. Indeed, we will all taste death and finally depart from here. This is a guesthouse. Sir, a den of iniquity. Why?

The world, the nafs and Satan work together. Reason, faith and inspiration also work together. Whichever one's ranks you take your place in, you become a man of those ranks. Yes. So this world looks attractive to man — a den of iniquity. It pulls you into that swamp, matter looks very attractive to you, you lean your back on matter, Satan frightens you with stinginess, frightens you with poverty, accustoms you to stinginess, and in this state you become a slave of matter, you cancel the Hereafter, you pass on to the Hereafter as a porter of the world. Yes, instead of trying to save his life from this swamp in which he has sunk, man, by gathering the attractive things in the swamp and increasing his weight, does not know that he will sink even deeper into the swamp, we say.

Does he not know that he will sink deeper into the swamp? He knows. He knows, but still the world does not let go of him.

Now, I give an easy example of this, I do. We are travelling on a ship in the ocean. On the ship there are rubies, emeralds, gold. In those waves the ship sinks.

Instead of saving his life in that sea, the person holds on. He tries to load himself with the rubies, emeralds, diamonds and gold he gets his hands on. The more he throws the sack on his back, the more he sinks toward the bottom of the sea. And still (?) he cannot let it go. That is how man's attachment to the world sinks him and carries him away. If he knows the owner of that wealth, he rises above it. He benefits from it.

But the adornment of this swamp is so pleasing to the human nafs that while acquiring them he does not even notice he is sinking, we say. The only way to escape this swamp — yes, is the way of Allah's command, which is the way of salvation. The way of Allah's command. If man cannot find this way, it is not possible for him to escape the swamp. Look, today the non-Muslims have bound themselves to matter. I ran a factory, a shoe sole factory, I ran a shoe factory. Sometimes foreign workers would come; when I couldn't find workers, I would employ them.

One day one of them left, and I gave his money to a worker, to the worker there, who knew them too. Because the man didn't come. I said, let his right not remain on me. I gave his money to the worker who knew him. Then they said, this man won't give this money to him. They said it. Take that money from him. They said. He gave up his life, he quit the job, he didn't give the money. He quit the job and left, he didn't give the money.

That's how materialistic they are. Their god is money. Because their hearts are scattered and restless — Allah Almighty says so. In that case, to find peace, they turn first to matter, then to drink. In drink they will scatter that peace. That is why at first they lightly sip a (?) of champagne or wine or, let me say, whisky, and take pride in it. Then they wander about in a wretched state, like clowns, unaware of themselves. Is this a human being? Is this a life?

Yes. The world is a swamp.

The only way to escape this swamp is the way of Allah's command, which is the way of salvation. If man cannot find this way, it is not possible for him to escape the swamp.

When man gathers worldly goods without regard for halal or haram, on the Day of Judgment he will come with the sin of what he betrayed hanging from his neck.

Now as I say this here, a hadith comes to my mind. When man gathers worldly goods without regard for halal or haram, we say. In a hadith the Prophet (peace be upon him) says: my community,

will be divided into three parts, he says. The first part gathers worldly things without regard for halal or haram, he says.

For them there is a painful punishment, he says.

The second gathers from the halal, he says. For them there is a fine reckoning, he says. Gathers from the halal. For them too a fine reckoning. I suppose we know the reckoning of the one here who gathers without regard for halal or haram. A punishment. So what is the fine reckoning of the one who gathers from the halal? Did you go to bed full while your neighbour went to bed hungry? Did you look after him? Did you ask after the (?) you saw on a road? When the people near you, sir, went to bed naked and hungry, while you went to bed with money in your pocket, how were your feelings toward them, I wonder?

One day they said this to me spiritually. Please, I don't forget it. They said, you are living like the Companions. Allah Allah. I said, how can that be? They said, let us explain. Let us explain. The Companions at times went so hungry that they would press stones to their stomachs, it says. Stones. You too, look, it says, do you have money in your pocket? You are just like the Companions. They, it says, lived free of responsibility for their neighbours. You too live free of responsibility for your neighbour. You have no money in your pocket. You share it, or you invest it somewhere for Allah. Or you give something.

Or you bought something and you are paying for it. I looked: it is really true.

So if we had money and our neighbour was hungry, we would be responsible for them. That is the fine reckoning. In one, it says, even if he has nothing to eat from evening to morning, he says 'el rızkı teala Allah' and is patient, it says. How beautiful. Even if he has nothing to eat from evening to morning, he says 'el rızkı teala Allah', it says. He says it is Allah who gives provision, of course, it says. He puts his trust in Allah, it says. Yes. When man gathers worldly goods without regard for halal or haram, on the Day of Judgment he will come with the sin of what he betrayed hanging from his neck.

Here a hadith of the Prophet (peace be upon him) comes to my mind. My community is divided into three parts — we wrote it here. The first: those who have nothing to eat from evening to morning, who trust in Allah, knowing He is the giver of provision, and are patient with what comes from Allah. The second part gathers worldly goods from the halal. For them there are fine reckonings. The third part: those who gather worldly goods without regard for halal or haram, and for them there is a painful punishment. He says. That means we wrote it. We are saying it without looking there. We have already explained it before anyway.

We said the world is a temporary guesthouse. A temporary guesthouse.

Allah Almighty created all the beings He created for people to commit deeds of reward and sin. He clothed us in flesh and bone, the matter He sent into the world in material form. While taking these things we will prove what kind of person we are.

Allah Almighty created all the beings He created for people to commit deeds of reward and sin. Since not even ourselves can be taken from the world to the Hereafter, why shoulder this load of pain and sorrow, grief and (?) and the eternal punishment of Hell, we say to people. We are addressing them now.

The life of the world is in a temporary guesthouse. Allah Almighty created all the beings He created for people to commit deeds of reward and sin. Accordingly, in the world — since we cannot take even ourselves from the world to the Hereafter, why shoulder this load of pain and sorrow, grief and (?) and the eternal punishment of Hell? Man is given in full what he earned, without ever being wronged. Where? On the Day of Judgment. This is the verse. Yes, Allah Almighty is the owner of justice. In His sight no one is wronged. In this verse He says: what you have earned is the return of your two hands.

What you earned in return for your two hands, without anyone being wronged, will be given to you in full as the return of your own two hands, He says. So whatever man did, whatever he earned while in the world, in the Hereafter, on the Day of Judgment, at the Supreme Court, in the presence of Allah Almighty, he will never be wronged, and he will surely see the return of what he did in full. In full. Yes.