Al-Anbya 49: They (those muttaqi) are the ones who have deep respect towards their Lord despite not seeing Allah. And they are the ones who fear the hour (of the Day of Judgment).

Those God-fearing ones who, though they do not see, now comes the answer to our question, they, though they do not see, show heartfelt reverence to their Lord, and they are also those who fear the Day of Judgment. Now, we asked our children a question here. Let's tell the listeners too, meanwhile. We said: those God-fearing ones who, though they do not see, show heartfelt reverence to their Lord.

Who are these God-fearing ones, we asked.

If you are listening to me: at which level of the nafs are these people, according to this verse?

If you don't know the states of the nafs, let me list them for you.

Seven states of the nafs. One, nefs-i emmare. Two, nefs-i levvame. Three, nefs-i mülhime. Four, nefs-i mutmainne. Five, nefs-i raziye. Six, nefs-i marziye. Seven, nefs-i safiye. Here, at which level of the nafs are these God-fearing ones?

I'm reading the verse once more. Those God-fearing ones who, though they do not see, show heartfelt reverence to their Lord. And they are also those who fear the Day of Judgment. Yes. We are waiting for an answer from our children. Let them write.

Someone wrote. Hodja, mülhime, he says. Those who write to me, let them say. Ender says mülhime. Why mülhime? Why mutmainne? Why levvame? Those in nefs-i mülhime, he says. Yes.

Cafer says it too. Those in nefs-i mülhime, he says.

Anyone else? Let me tell you. The second level of the nafs? The third level? The fourth level? Between two and three?

Between three and four? Let me know. Don't say the third level of the nafs.

You can say the third level. You can say two and three. You can say three and four. And you'll have to explain these to me.

Yes.

Let's not waste time. Time has already passed. Then listen. A person is a Muslim. He neither prays, nor fasts, nor gives zakat, nor goes on Hajj. He does every kind of vice and filth. When it comes to talking, he says: look at my heart. My heart (?). With his own talk he sends himself into the middle of Paradise. This is nefs-i emmare.

As for nefs-i levvame, nefs-i levvame keeps up its prayer, its fasting, its zakat, its Hajj. This one, he says, has two faces. One turned toward nefs-i emmare, one toward nefs-i mülhime. If he says, what did I find in this prayer, if it brings either weariness or distress, if it brings that, he falls to nefs-i emmare. If he adorns himself with taqwa, here is where taqwa begins. The very beginning of taqwa is here. If he adorns himself with taqwa, what is taqwa? It is avoiding doubtful things. It is paying attention to halal and haram. He rises to nefs-i mülhime.

So taqwa begins in nefs-i levvame and continues in nefs-i mülhime. In fact, if you abandon taqwa, you fall even below nefs-i mülhime. In nefs-i mülhime he goes to the door of karamat. Here people take him for a great saint. Yet as this person shows karamat, his nafs enjoys it, and he stays there. If he becomes proud of this, he falls back. In fact, people who rise this far even go into unbelief. That is, they can even go as non-Muslims.

Like the case of the friend of Mevlana's father. His father had hidden in his room and would not come out. Mevlana asks his mother: why doesn't father come out of the room? He was still a child then. She says: son, I don't know, father went into his room and doesn't come out. He goes into his father's room. Why, he says, father, don't you come out? Son, he says, I had a friend called (?), we considered him ahead of us, he says. He died, he says. We went to his funeral prayer, he says; don't pray his funeral prayer, he went as an unbeliever, they said, he says.

And Mevlana says to his father: father, that is how he was in his covenant, he says. Do you know what your own covenant is like, he says. If you say inshallah, everyone has a covenant (?). As long as you go on the straight path, inshallah you will go with faith, he says. Then he says, son, he says, when my (?) dies, don't bury him beside me, he says. When they bury him, Mevlana, there, his father, out of respect for him, stands up. He stands up (?) the grave. So even if this person rises to mülhime, he can go into unbelief. But taqwa continues from nefs-i levvame into nefs-i mülhime. Then, it continues to the end.

In nefs-i mutmainne, nefs-i raziye, nefs-i marziye, nefs-i safiye. If he abandons taqwa, he goes backwards anyway. But after he rises to nefs-i mutmainne, there is no going back for him anymore. That is, for a believer there is no going back. Because here the believer comes to know the tajalliyat. Tajalliyat. Tajalliyat means being honored with the attributes of the essence of Allah Almighty, that is what it means. I suppose this much is understood. So what does the verse say? Those God-fearing ones who, though they do not see, show heartfelt reverence to their Lord. Though they do not see. When it says that: people who have not risen to nefs-i mutmainne, but who from nefs-i levvame up to nefs-i mülhime have adorned themselves with taqwa and come this far, they, it says, show heartfelt reverence to their Lord, and they are also those who fear the Day of Judgment, it says. God-fearing people are those who hold fast to Allah's commands and prohibitions; they pay attention to halal and haram and they are those who observe people's rights.

Although they do not see Allah Almighty in this world, toward Allah's existence and oneness they show heartfelt reverence. Now here we are inserting a statement. One must pay attention to these. We say here: in this world, although they do not see Allah Almighty, toward Allah's existence and oneness they show heartfelt reverence. Well, in this world these do not see Allah Almighty, but do the others see Him?

No. They don't see Him either. Then why do we write it this way? Aren't there those who see? There are. With what? Spiritually. We call it tajalliyat. Look, tajalliyat. Who are they? The believers. So the believers have come to know our Lord's tajalliyat. People with no going back, that is, who do not go to nefs-i mülhime, nefs-i levvame, nefs-i emmare or to being non-Muslims. In Surah Al-Fajr too, Allah Almighty: O soul at peace, your Lord with you, and you with your Lord well pleased, enter among My servants, enter My Paradise; the people He says this to. These. The believers. So we divide these people into two here.

Those who see are one thing, those who don't see another. Although they do not see, although they do not see Allah Almighty in this world, toward Allah's existence and oneness they show heartfelt reverence. After seeing, we call him nefs-i kamil. A person who has reached perfection. In the tajalliyat. At the same time these people are people who fear the Day of Judgment. Because of the mistakes they made as human beings, on the day of reckoning, in the presence of Allah Almighty, they are wary and afraid of the account they will give. Whoever is wary of what he has done, fears the account he will give to Allah, asks his Lord for forgiveness and, without falling into the same mistakes again, reforms his nafs, Allah forgives these people and grants them high ranks.

That is, if there are degrees above that too, of course He raises them. Yes.