Al-Baqarah 3: They are those who believe in the unseen (ghayb), establish the prayer and give (to the needy) from what We have provided them as livelihood.

We come to the 3rd verse. Ellezîne yu'minûne bi'l-gaybi ve yukîmûne es-salâte ve mimmâ razaknâhum yunfikûn Well, before coming to that verse, we have given some more explanation here. This verse that I briefly went over well, explained above, we have put here. We skipped over it a little. Here we have opened it in a bit more detail. Allah Almighty created the spirits of people in the realm of lahut. He left people free within their own will. In the address Elestü bi-Rabbiküm, before the (?) "I am your Lord", He made all spirits know His Essence. The spirits, in the realm of lahut; He made a covenant with the spirits in the realm of lahut.

Surah Al-A'raf, verse 172. Bismillâhirrahmânirrahîm. Ve iz ehaze rabbüke min benî âdeme min zuhûrihim zürriyyetehüm ve eşhedehüm alâ enfüsihim elestü bi-rabbiküm, He says. What does He say? Remember when your Lord, before bringing out the offspring of those to come from the loins of the children of Adam, made them witnesses over their own selves; that is, while they were in the world of spirits, addressing them, when He said "I am your Lord"; attention, we said. The spirits, the minds given to the spirits, against their own spirit: "Yes, You are our Lord,

we bear witness," they said. The reason We made you witnesses is lest you say on the Day of Judgment, "We did not know of this," He says.

These verses will be opened and explained as their turn comes; here it is written as a translation. As we said a moment ago, here, after each spirit made its covenant with Allah Almighty, it is raised to what is called the realm of Barzakh, the place where the spirits wait in their graves.

The spirit whose turn comes, clothed in the garment of flesh and bone, into a realm where Allah Almighty is not seen, which our Lord calls the realm of the unseen, is sent to the realm of mulk. Look, these all keep repeating. Like a remembrance. It is a remembrance anyway. We explained it before too, in the attributes Ar-Rahman and Ar-Rahim. Here too we explain it. Why Ar-Rahman and Ar-Rahim? Why is it like this? Why like that? With the verses, they all support one another. If they contradicted each other, Allah forbid, then it is not a verse; it means a human is saying falsehood with his own idea, his own reason.

Falsehood. Yes.

It is sent to the realm of mulk. During its life in this world, according to the covenant it gave Allah Almighty, it plays its own destiny. During its life it symbolizes the proof of its own covenant. "This is what I am," we said, by ourselves. For this reason the Prophet says in his hadith that while a child is in the mother's womb, whether it is wretched or God-fearing is known. Why does he say this? Wretched or God-fearing. Why does he say it? In the address Elestü bi-Rabbiküm, people, with their own will, with their desires and wishes, had themselves programmed, and in return Allah Almighty gave them those characters and wrote their destinies; when that person is raised to the realm of Barzakh, He knows in which nature he is. For this reason, the Prophet (peace be upon him), according to this covenant, while a child is in the mother's womb, it is known whether it is wretched or God-fearing.

Yes. Those who know nothing of these deny them. Who? Some people who (?) themselves. Unaware, unaware of these. Unaware of the verses.

That is how they like it. Then why did Allah send this one to this world? Since He knows. He doesn't know what comes after. Of course the (?) thinks of it this way. You know, it was to prove himself. You know, (?) gave a spirit, and that spirit, that person, since he saw his Lord as being like himself, saying: "Had You sent me to an unseen world, I would have worshipped You there." For this reason, Allah Almighty created these worlds and sent man to the unseen. For this reason too, He gave him that lifespan to prove himself in the unseen world, and to prove what kind of person he is, He put him there knowing for what he is a person; and according to this verse too: until the Day of Judgment there is not a single living being that We, not a single living being to come that We do not know what it will do; that verse. These all support one another.

Yes. Now, when the realm of lahut is mentioned, the realm of lahut, those places, if a person does not see them, it is also impossible for him to speak of these things. It is also impossible for him to enter these places.

That's how it is. With outward knowledge by their own reasoning, which passes for knowledge, those fatwas they give by their own lights.

What we explain goes completely against them. Look. They cannot find the opposite of what we explain, the falsehood. They say, "Our knowledge has run out." It does run out. We explain the truth, we explain the verses. Because outside the verses, everything has been said according to reason.

Here I also wanted to tell you this.

The adhan is being recited. The adhan.

When the adhan is recited, and every adhan (?) the ears, when I hear it I listen, I listen to it very beautifully. I always listen.

If I hear it, I listen.

And I am very moved by it. Why am I moved? When Allah Almighty, Allah Almighty, said to all people, those three groups, "I am your Lord", and although the Prophet (peace be upon him) was beside Him as the one confirming "yes, this is our Lord", He gives people a certain time to think. So when the adhan says Allahu Ekber, Allahu Ekber, I say: O Allah, You are the Creator; that is always that of Allah Almighty; O Allah, truly You are the Truth. You are the Creator. There is no being greater than You, more great than You. Eşhedü en lâ ilâhe illallah. When it says Eşhedü en lâ ilâhe illallah, I say: yes, I too bear witness, O Allah, that there is no god but You.

When it says Eşhedü enne Muhammeden Resulullah, I say: yes, I too bear witness. He too was beside You. He is Your servant and Messenger. He was confirming You, O Allah. Hayya ale's-salâh. It says something like this: Come on now, to prayer. Come to prayer. It says Hayya ale'l-felâh. Come to prayer, find salvation, it says. Come to prayer; since you know worship of Allah, come there, it says. Then find salvation, it says. That is, attain peace. Allahu ekber, Allahu ekber, there is no god but Allah, it says. True. There is no god but You. You are great. That is, there is no great one greater than Allah.

Yes, it says. You are great, O Allah. Because You are the Creator. La ilahe illallah. And there is no god but You. When this adhan is recited, I always see that place.

There, that state (?) me completely, like this. The ego is lifted. A fervour given by a love (?) a person. Like a fire. Well, you know, as a person is shaken when he gets slapped, like that, without getting slapped, a state like losing oneself in that fervour. What a beautiful world.

One must live it.

If you cannot live it, you cannot know it. Otherwise reason was created deficient anyway. By which reason will you judge wisdom? Yes. Let me remind you of that.

We continue with this.

In this case, those who gave their covenant well in the world of spirits, who said in their hearts, "Yes, You are my Lord", know and believe in Allah Almighty with certainty in this unseen world. Those believers believe in the unseen like this. Here we have explained to you the believers a bit more openly. This is how they believe in Allah. We said it before too: in the verse, the angels and the scholars bear witness to the existence of Allah, He says. They perform the prayer with ta'dil al-arkan, that is, the standing, the bowing, the tahiyyat and the prostration as required; they perform it. They pay attention to the middle prayer.

They do not know what the middle prayer is. They say the middle prayer is the afternoon prayer. Because evening and night are one, morning and noon are one. Well, the middle one is supposedly the afternoon prayer. There is no middle prayer among the prayers. Of these five daily prayers, no prayer can be regarded as the middle prayer.

Prayer is prayer.

If Allah Almighty had said pay attention to the middle prayer, He would have described one of the times as a very precious time, a time of standing in Allah's presence at a very precious time, so that the other prayers would not be taken into account. These are very wrong ideas. Very wrong words. When He says, "Pay attention to the middle prayer", that is, when one stands in prayer, in us, in the realm of the heart, the prayer one performs before one's Lord: pay attention to this, He says. Try to perform such a prayer, He says. Can prayer be performed like this? Yes. Yes.

Don't believe me if you wish. You are free not to believe. When you do not believe me, no (?) comes to you. I perform my prayer like that. My Lord is (?). Opposite. And I prostrate. In the standing, in the bowing, the prostration, and I both recite Al-Fatiha and supplicate to Allah Almighty. I recite the additional surah and again I supplicate. What do I say? Do I say "give me the world"? No. Allah. These worlds are transient. I both pray, recite Al-Fatiha, recite the additional surah, and from the heart I speak: My Lord, these worlds are transient. All of it is a trust. Make us among those who look after this trust best. One day we will hand this trust back to You.

My Lord, do not hold us responsible for this trust, we say. I, I in this world, on the condition of not being (?), ask You to protect me in a way that brings no harm to Your attribute. I want nothing but Your Essence, he says. And our Lord says, "Ask, whatever you ask I will give." Doesn't He know what I will ask? Let Allah know me better than I know myself. Let my (?) know better than me. I (?) to ask of You. I have only one wish, I say: there is good from Your Essence. This is how I perform my middle prayer. This is the middle prayer, gentlemen, ladies. This is the middle prayer. Otherwise the afternoon prayer, or evening, or night, or morning, or, let me say, well.

Like that. These are not the middle prayer. These are prayer, the five daily prayers. A prayer that everyone performs. When you say "pay attention to the middle prayer", it is a prayer you perform (?) your nafs, having come to this world, such a (?). Yes. You will pray like this. You will pay attention to the middle prayer like this. I had said "those who pay attention to the middle prayer"; we skipped over that. That is, also: they perform their prayers with humility, as if before Allah Almighty; something like that, we added there. They eat and drink in this world from the provisions Allah Almighty gives.

Of these blessings given to them, they know that those in need have rights over them. Even if there is a Muslim at one end of the world and a Muslim at the other, they know the two are brothers. According to the verse in which He says Muslims are brothers, those who attain blessings from Allah Almighty, in this closeness, from these blessings given to them, not only their Muslim brothers but all in need, as is due, they feed and give drink. Yes.

Our child, look, asks a question from our lesson: "Dear Hodja, as reported in the verse, can we regard the middle prayer as the prayer of the third group, other than those on the right and those on the left, those in the middle, that is, the class of the muqarrabin?" Yes. Yes, even if they have become believers and at peace, even if they have become acquainted with the manifestations, that too is a bit hard. Scholars, He says, angels, that class of the muqarrabin, the righteous; there are also those from the believers. From the believers. They can no longer pass into the class of the muqarrabin, but those waiting there, that is, at the last level of the rank of mutmainna, are there too.

Well, Ender has made a very beautiful distinction here. Look, together with our lesson. O (?), He says. Glad tidings to you. O (?). What does He say next?

These are the class of the muqarrabin. Who are they? The saints, the prophets, the martyrs, (?). They are already those who, before these, (?), who gained strength, while in the world people whose (?) gained strength. Yes. So at a very beautiful point you have made it known. May Allah be pleased with you.