Al-Baqarah 223: Your women are your fields (who raise children). Approach your field as you desire. Make preparations for yourself for the future (send good deeds). Fear Allah and know that you will return to Allah’s presence. Give glad tidings to the mu’min.

We come to Surah Al-Baqarah, verse 223. As we said at the start, we must not, about our religion, with words like 'this is shameful, this is not said', well, make things up according to our own minds and live like that. Because these are rules of fiqh. We are obliged to explain them. This is Allah's command. What does it say? Your women are your crop field that raises children, it says. You know, in the previous verse too Allah Almighty describes the womb as a crop field. And the clotted blood coming from that womb; the human cell going there, shooting there; the womb opening and closing like a shutter; in its contact with the blood coming from that womb, the impurity sticking to that cell remaining on a person like a claw, like a patch.

As a person grows, ages or develops, it develops along with him. Perhaps you have come across some people with such claws, blood clots on their faces, right from birth, they say. These from birth, these from birth, are traits that arise from contact made that way, well.

And now it says: your women are your crop field that raises children. Come to your field however you wish. Make preparation for yourselves for the future. Send good deeds ahead, fear Allah, and know that you will come into His presence. And give glad tidings to the believers, it says. Whoever observes Allah's command, give him glad tidings, it says. Yes. Allah, who created His creatures in pairs, so that they could reproduce, created one female and one male. Since man too is one created on earth, for him to be able to reproduce Allah Almighty created people in pairs too. One is man, one is woman.

How to approach a woman, Allah Almighty makes clear in His verses.

By likening the woman to a crop field: at whichever part of the field you enter the field, enter from there, He commands. Again, by likening the woman to a crop field: Allah Almighty, who, through the spilled semen being fertilized in the place of the woman called the womb, secures the reproduction of the human race, with His verse 'make preparation for yourselves for the future', says in the first meaning: have children, so that when you grow old you have children who will serve you. Yes, another meaning: asking Allah for the best of the trusts to be given to you, raise them for Allah, raise them and prepare for your world of the hereafter.

Send good deeds ahead, it says. Send good deeds ahead.

While living in this world, hold fast to Allah's verses. Be mindful of His commands and prohibitions. Let us offer good worship to Allah Almighty, who told us how and what to do, so that we send good deeds ahead to the world of the hereafter. When He says 'send good deeds ahead', in another meaning: We sent you to a (?) world, to this world. So in this world, while you live your life, this is the 'ahead'. Ahead of living. For the world of the hereafter you will live in next, being prepared here, send provisions there. This provision is not provision of food and drink. It is the provision of the worship we will do for our Lord, the provision of reward, reward, the provision of a load of reward.

Yes. Do not approach your women from where Allah has forbidden either. For then we would have overstepped Allah Almighty's limits, and within these limits we would incur our Lord's wrath. His wrath.

Fear Allah and know that one day you will be gathered in His presence. What does Allah Almighty say in another verse? Every soul will taste death, and in the end your return is to Me. In the Great Court, in that world of the hereafter to which we return, before our Lord we will give account. Whoever obeys Allah and His Messenger and does not step outside the verses, Allah gives 'give glad tidings to the believers' to them. These are the believers. We had defined the believers earlier. Let us describe the believers from time to time, since some start from the middle of the book. So that they are not deprived of these either.

Surah Al-Fajr, verse, verses 27, 28,

29 and 30: 'O obedient nafs, return to your Lord, pleased with Him and He pleased with you; come, enter among My servants, enter My Paradise': the people He says this to. These are the nafs at peace. As the name says. It has come to peace. How has it come to peace? At the station He calls nafs-i mutmainna, the fourth state of the nafs, it has become aware of the manifestations. These people who are aware of the manifestation are the believers. Yes. People unaware of themselves see believers as even lower than Muslims. I come across it on a page, a page of a commentary. It makes the believer lower than a Muslim.

On the same page it raises the Muslim, the believer, to the highest degree of Muslim. Blessed man, here on the same page you brought the believer, let me tell you, down to the lowest stage of Muslim, and right after you raise him to the highest stage. How do you explain this? You are unaware of what you yourself explain, unaware of yourself. And he (?) explains his commentary to people in writing. People unaware of themselves. Yes.

Who did we say these people are? People who have struggled with their nafs, are governed by Allah's commands and prohibitions, have turned to taqwa, and have entered among Allah's righteous servants. Every person has seven states of the nafs. A person sees the shortcomings in his own nafs, struggles with it for Allah and, by cutting off its bad sides, if he reforms his nafs, he rises in Allah's sight. People who reach the fourth level of the nafs are honored with Allah Almighty's beauty, and these are the believers. This is the nafs that has come to peace. What is mutmain? It has now come to believe.

Up to there a person is always in hesitation. Whoever says, I have truly believed, well, I truly know, if he removes that hesitation, let him tell it behind my ear. he is still in hesitation. But he has believed, of course. Faith in the unseen. It does not mean he denies. But mutmain is like you seeing me, as you see me: you can be at peace. If you had not actually seen me here on the computer, and I had explained. If I had explained like this continuously. Yes, you see my voice, but who is it? Some Mehmet Agha in yellow boots. But after you see, you come to peace. You say: he is describing this person.

You come to peace.

The levels of the nafs, if we were to list the levels here; you know them, but repetition is useful. Nafs-i ammara. What is this nafs-i ammara? He has said the testimony of faith. He is Muslim. No prayer, no fasting, no hajj, no zakat. He leads in drink, gambling, fornication. When it comes to talking about religion, he says: look at my heart, my heart. With the judgment his own mind gives, he goes into the middle of Paradise. This is nafs-i ammara. What is nafs-i lawwama? This person too has said the testimony of faith; he is Muslim. He keeps his prayer, his fast, his hajj if he has money, and his zakat.

If this person turns to taqwa, he rises to nafs-i mulhima.

What is nafs-i mulhima? The third state of the nafs is the door of taqwa and zuhd. Here a person becomes a minor saint and shows wonders. Here too, if a person struggles with his nafs and breaks its bad sides, he rises to nafs-i mutmainna. What is nafs-i mutmainna? It is the door of manifestations. Then the nafs comes to peace. Addressing this nafs, Allah Almighty says: 'O obedient nafs, return to your Lord,

he pleased with Him, and He pleased with you, that is, you pleased with your Lord and your Lord pleased with you; come, enter among My servants, enter My Paradise': these are the people He says this to. Here the person has become a believer. Those He calls believers are these too. These have no turning back. That is, they do not fall back to nafs-i lawwama, nafs-i mulhima, nafs-i ammara. yes

these never leave the religion of Islam either, Allah protect us. 'O nafs that has come to peace, your Lord pleased with you and you with your Lord, enter among My servants, enter My Paradise': when people interpret these verses where He says this, do not forget, its happening is in the world of the hereafter. It is not in this world, they say. Yes.

Now, here, if Allah Almighty, 'O nafs that has come to peace, your Lord pleased with you, you pleased with your Lord, enter among My servants, enter My Paradise': these verses, people, when interpreting, say: do not forget, it happens in the world of the hereafter. It is not in this world, they say. Then in this verse Allah Almighty would say: O people, look, this is in the hereafter, not here. That is, He would point to one place. Whereas Allah Almighty does not point to one specific place. In general, wave upon wave, He points to every place. Outward and inward: that is Allah's word. When you throw a stone into the sea, notice: a wave, a wave, a wave, the wave spreads. Allah Almighty's word too, like this, wave upon wave, encompasses the whole universe.

You cannot ascribe attributes to Allah. You cannot fit Allah into your mind and decide on a single direction. Deciding on a single direction, deciding on a single direction is ascribing attributes to Allah. Allah fits into neither your mind nor mine. But to those He gives His knowledge, whom He furnishes with wisdom, to people at a certain level, He gives the ability to explain. Yes.

Now, in the first meaning, the Quran addresses both the outward and the inward. Now we are answering the question above. If Allah said nafs at peace, it is at peace both in this world and in the hereafter. Now I ask you: are there the Ashara-i Mubashshara or not? There are. What is Ashara-i Mubashshara? Ten people given glad tidings of Paradise. Below. Ten.

If ten people were given glad tidings of Paradise, have they come to peace or not? They have. They were given glad tidings. Every Muslim (?), we say about this. In this case, in this case, if they have come to peace, how can you project this onto the world of the hereafter and present Allah's as one-sided, as a single direction? You say this belongs to the world of the hereafter. This is one. Second, again in a verse, it says: the scholars and the angels bear witness to Allah's existence. Look how beautiful. Scholars and angels. Yes. If I too bear witness, if I have seen as a scholar, like me, let us say not only me, if those like me also bear witness, it says scholars, because it is not only me, if they have come to peace, how do you proclaim this only for the world of the hereafter?

That is, people say things as they please. And since people have no knowledge either, they say it is so and pass over it like this, pass it over. But one must know well that Allah Almighty is thereby ascribed attributes. No one can ascribe attributes to Allah. No one at all can ascribe attributes to Allah. Yes. Here we say there are many words that could be said. But since the meaning is for the general public, it is better to be content with this much. Yes. The meaning is for the general public. We too here have opened up what we opened up.

Let us say this much: to people who say Allah is not seen in the world of the hereafter either, as an answer we say: They say 'in the world of the hereafter', and they say Allah is not seen there either; their words keep contradicting each other, they talk like that. We say: in the world of the hereafter the human nafs will be at peace. Why will the human nafs be at peace in the world of the hereafter? Because people will see Allah Almighty in the world of the hereafter, their nafs will be at peace. In general, this time. The nafs of Muslims in general will be at peace. Of Muslims in general. Without being at peace they could not enter Paradise anyway.

Well, those in this world who come to peace too, in nafs-i mutmainna, nafs-i radiya, nafs-i mardiyya, ayn al-yaqin, haqq al- yaqin, ilm al-yaqin, come to peace. They attain the attribute of believer. Well, nafs-i radiya, nafs-i mardiyya, nafs-i safiya. In nafs-i mutmainna, after coming to peace, those above here, in this world, such people, righteous servants, are people who have come to peace with the attribute of believer. Yes. So, since the address is both inward and outward, people, while living their lives in this world, by becoming aware of the manifestations, before they die, in this world, by seeing Allah Almighty spiritually, the nafs at peace, attain that nafs. These are the believers.

Here we are again portraying the believers. Yes.

In the second meaning, in the world of the hereafter there are such Muslims, there are such Muslims, who will enter Hell. That is, because their sins outweigh their good deeds, they will enter Hell.

Their nafs will reach perfection in Hell, come to peace, and Allah will take them from there and put them into His Paradise. Thus, after his nafs comes to peace in Hell, he will enter Paradise. If one pays attention, the address is not for the world of the hereafter; the address, while in the world of mulk, shows those who love Allah how to enter among the servants Allah loves, how to be an exemplary person in this world, and the ways to bring their nafs to peace; this is what Allah Almighty shows. O you who believe! Bring your nafs to perfection, come to peace, so that in the true world, both in this world and in the world of the hereafter, your Lord pleased with you and you with your Lord, you enter His Paradise.

Yes. What does it say? Return to your Lord. Return to your Lord. Where? In this world. Return to your Lord. That is, bring your nafs to perfection. You pleased with Him, and He pleased with you. If it were the world of the hereafter, having already returned to Allah, would Allah address him once more saying return to your Lord? What does it say? There is no empty word there. Even in (?) there is no 'salamun alaykum'. Then what is there? There is a 'salam'. Salam. Why is there no 'salamun alaykum'? In this world, with 'salamun alaykum', we say: may Allah's mercy be with you, upon you. Well, in the hereafter His mercy is already upon us; we are people of Paradise.

So there only a 'salam', that is, in the sense 'today you are safe'. But those certain people who do not know themselves, you know, the ones we call high society, so-called, when greeting each other, let me tell you, 'hi, salam, salam': you, 'hi salam', have you become safe that you say salam? Are you sure? Are you safe in this world? So while you are in this world, you say 'salamun alaykum', may Allah's mercy be upon you. Do you know that by saying 'salam', by saying you are safe, you are associating partners with Allah? Can you grasp this? Only those who have attained Allah's mercy and are in His Paradise are so.

So, not knowing what calamity will befall you a moment later, with what standing do you say to the person in front of you 'Salim, Salam', meaning 'you are safe', when you speak? These are (?). Yes.

Yes. So: 'return to your Lord, you pleased with Him and He pleased with you'; if it were the world of the hereafter, one would already have returned to Allah; Allah would not address him once more with 'return to your Lord'. So if there is no empty word there, Allah Almighty too would not utter an empty word. How beautiful. The verses always confirm one another. None contradicts another.

Anyway, when all the nafs say 'myself, myself', which nafs turns its back on its Lord? So, a believer is a person who has risen to the nafs at peace while in this world. Meaning these, Allah commands: give them glad tidings. Give glad tidings. Look, where? In this world. Give them glad tidings. Who are they? Nafs-i radiya, ilm al-yaqin. Nafs-i mardiyya, ayn al-yaqin. Nafs-i safiya is haqq al-yaqin. We had said these too would be explained to you as their turn comes.