Al-An'am 52: Do not expel those who desire the contentedness of Allah by praying to Allah in the day and in the evening. (Do not follow the desires of the deniers who do not want to be together with the poor ones). There is nothing from their account for you and there is nothing for them from your account. If you expel them, you will be among the oppressors.

In verse 52, too, Allah Almighty says this: Those who call on their Lord morning and evening seeking His pleasure — to the poor — following the wish of the deniers who do not want to be together with the poor, do not drive them away from you, it says. Yes: those who call on their Lord morning and evening seeking His pleasure, following the wish of the deniers who do not want to be together with the poor, do not drive them away from you, it says. Whatever the wisdom, this is probably in man's creation, in his nafs. Whatever the wisdom, it was always those from below, that is, the poor people, who took refuge with the prophets.

It was always the poor who took refuge. When we look throughout history, it was always the rich or the kings who, by their own desires and wishes, deified their nafs and left the path of Allah. When we look at the people of Noah: while there are lowly people with you, they say, would we come to you? they say. Lowly people. It's astonishing. They do not say — those they call lowly people, when they compare them with themselves, what they themselves lean their backs on, and what that lowly person leans his back on — poor people who never compare it and never use their reason. If you know there is a created and a Creator, and because you know there is a Creator you worship those idols, and the one you call lowly, the one you call lowly, the one you call poor, has leaned his back on the One who created your idols and these worlds — you, what have you leaned your back on?

He himself knows that. What did he lean on? He leaned on his wealth. He leaned on his desire and wish. With his own nafs desires, with the whims that Satan showed him gilded in his nafs and that drew him away from Allah — Satan, drawing him nicely away from Allah, making him deify his own nafs, would leave him subject to Allah's wrath; he instilled this in that person very nicely, and because it pleased that person's nafs, he is together with him. He himself knows this. But he cannot give in on his nafs. He cannot break that pride. He cannot bow that neck. What does Allah Almighty say? In the verse: We put collars, lale, on their necks, it says. Lale. Do you know what a lale is?

On the necks of shepherd dogs, on the necks of shepherd dogs, there are iron rings like this, rings with spikes, like this. They put a yoke on them. With spikes. So that when it fights wolves, they don't go for its neck, sir, and harm the animal, there are such spiked lales on its neck. So the one with pride and arrogance cannot bend this neck to the ground. On their necks too, it says, there are lales. In this case, in this case such people cannot turn to the truth. Those people who say Allah — those people they call the poor — they cannot see them as their own allies, as their brothers; they want to establish dominance over them. Whereas the one who wants to establish dominance should establish, in his own heart, with the love of Allah, between Allah and himself, the dominance of his Lord's mercy.

Otherwise man never prospers. Yes.

So: those who call on their Lord morning and evening seeking His pleasure — following the wish of the deniers who do not want to be together with the poor, do not drive them away from you. Those poor ones go. The poor.

They remember Allah morning and evening. They do not deny their Lord. Then those who deny their Lord — to them, sir, if we give in and say: yes, you are right here too, and compromise on Allah's (?), they will always get spoiled and take Allah lightly. Between people who never (?) partners to their Lord and people who ascribe partners to their Lord, if we turn to the latter, Allah forbid, we prepare our own destruction. So do not follow the desires of their nafs. Nothing of their account falls to you. And nothing of your account falls to them. If you drive them away, you will be among the wrongdoers, it says.

Of course. If you drive away the poor. Whom will you be wronging? Your own nafs. Your own nafs.

Those who pray to Allah morning and evening seeking their Lord's pleasure — following the wish of the deniers, do not drive them from your presence. The Prophet, who was sent to complete good character in Islam, perhaps, among people, to observe class difference (?) — by saying Allah, all the people who have accepted Islam are each other's brothers. So no class difference is observed among people. The Jews, in the guise of Freemasonry, made class differences among people. They also graded Freemasonry into degrees. Among the Masons too there are people of degree after degree.

There are people of degree after degree. If people grade people according to their own reason, they associate partners with Allah. (?) they associate partners. If there are degrees. Who is near to Allah, or who is far from Allah, Allah knows. Who are you? Among Allah's creatures, among people, you make class differences. Who are you? The person you look down on — you find he is a friend of Allah, a wali. Tomorrow, on that Day of Judgement, on the Day of Judgement, Allah Almighty gives him the right of intercession. Perhaps you will need his intercession.

Yes. From this it is understood that a Muslim, whatever office he holds, whatever position he occupies, whatever wealth he has, even if he possessed treasures, knows that the owner of all of it is Allah. He knows that he owns nothing in the world, that his Lord gave him all of it as a favour, and he knows he is in a test. Without discriminating among people, if he gives from what was given him to those poor in charity in the way of Allah — for what does Allah Almighty say? What is the matter with you that you do not spend in the way of Allah? He says. What is the matter with you? Yes.

He considers them brothers. According to the hadith that if a believer cannot share another believer's state, his faith has not reached perfection, if he cannot approach those people with mercy and compassion, that person, in the pride and arrogance of the nafs, is a person who observes class difference among people. A Muslim does not observe class difference among people. A person's nearness to Allah, his loftiness, is something between Allah and the servant that his Lord knows. That is why no one comes between Allah and the servant. Yes.

For this reason, when the rich and respected do not want to come together with the poor, do not, following their wishes, refuse to admit the poor into your presence. So what does it mean? Allah Almighty — in fact, if you want to earn your Lord's mercy, open your hearts to the poor. To the poor.

If you open your heart to the rich, nothing happens. If you open it to the poor, many things happen. Hodja, we are curious. What happens? Look what happens. Seek Me in broken hearts, says Allah Almighty. Seek Me in sorrowful hearts, He says. That poor person has leaned his back on his Lord. A poor person who knows he has no one but his Lord. You drew close to him. You met his needs. The smile on his face, the shine of his eyes is enough for you. And the opening of his heart to you — according to the hadith that says there is a path from heart to heart — the manifestation of his Lord that is in his heart is reflected on you too.

Yes. So what a great favour. Then open your hearts to the poor. Help them. Ask how they are. Meet their needs so that Allah meets your needs. Yes. Allah Almighty, who calls all people to brotherhood, emphasizes that there is no difference among people, that property and wealth belong to Allah, that in this passing world of possession worldly goods are with people as a trust.

The poor are responsible for the deeds they did on their own account. Even prophets are responsible for what they did. No person is held responsible for what another person did. Allah Almighty's saying to the Prophet, as His art and style of speech: you will not be asked about them — this means prophets will not be found in states and behaviour unbefitting prophets. It does not befit prophets. Yes, at the same time, the deeds everyone has done are his own. It expresses the prophet's duty. What does he say? I am Allah's Messenger and His servant. I too am a mortal, a human being like you. A human being charged by the Lord.

Allah Almighty says: whatever you are on earth, We send prophets of your kind. In this case our Lord gave me the role of envoy. He gave me the opportunity to tell you, from me, Allah's verses, me. So, in the light of these verses that came to me, as servants of Allah Almighty, our Lord wants to give you life. To bring you to life, to keep your heart alive and to teach you what you do not know — in this strange world, in this worldly realm, to be saved from unrest, and with firm steps to spend your life knowingly, consciously — this is what He wills. So, O people, follow me — this is how prophets address people.

Whoever does not follow them, because he does not comply with Allah — whoever rebels against his prophet prepares his place, it says, in the eternal fire of Hell. Yes.

No person is held responsible for what another person did. Allah Almighty's saying to the Prophet, as His art and style of speech: you will not be asked about them — this means prophets will not be found in states and behaviour unbefitting prophets. In this case this is already known to all people. This is already so, that is, with the prophets' own particular speech, sir — and that particular speech of theirs corresponds to a verse. What is that verse? Prophets are sinless, it says. In the verse. So with their sinless, spiritual speech all people know this too. Except the deniers. Those deniers, although they know, cannot break their nafs and come.

So: I am telling you, my daughter, so that you, my daughter-in-law, understand. That is, these verses do not address only that time. Because Allah's verses will address until the Day of Judgement, they apply to scholars too. They apply to people too. Yes. In this way, Allah Almighty, addressing His Messenger, is in fact addressing people, reminding them not to boast to one another of class, rank, property and wealth, and that the owner of all of it is Allah. He makes known that no one will be asked about anyone else. Now, if we give an example of this: in Pharaoh's time, Qarun's wealth — it says a strong, mighty tribe could hardly carry the keys — the keys of the treasures.

And every week Qarun would come out, put on his finest clothes and boast of his property and wealth. And the Jews would say: if only we were like Qarun. When Allah Almighty one day made Qarun sink into the earth, they said: good thing we were not in his place. Now, the one who boasts of his property and wealth, who shows off with his riches — what is his state? Is his state better, sinking into the earth, or is it better that, though they said if only we were like him, Allah Almighty did not give them that thing and protected them?

What did that creature do? It dragged him to destruction. So a creature does not benefit man. What benefits? Saying Allah benefits. You will say Allah. What else? Hodja, everyone says Allah, but no one (?) it. Don't think about that. Every person has a covenant he gave to Allah. Think of yourself. If everyone thinks of himself, he is at ease. For example, our forefathers give a nice example. If everyone swept in front of his own door, they say, the streets would be spotless. So if all of us say Allah and reform our nafs, our nafs, and the worship we have done benefits us, then we will have attained Allah's mercy.

We will think of ourselves. Why will we think of ourselves? Because every person is responsible for himself. If we think of ourselves, if we attain our Lord's mercy, within the high ranks our Lord will give us, perhaps those who expect hope from us, who nourish hope, our relatives and loved ones — with the station of intercession our Lord gives us, sir, with the station of intercession, we can help them too. So first we will think of ourselves. Not the station of intercession. If we think of ourselves and raise our rank, then our Lord will say to us in the hereafter too: O My servant, while you were in the world you remembered Me much. You worshipped Me much.

You got up from your sleep at night. You left your warm bed. And in the world you strove to spread truth and justice. You always spoke the truth. You paid attention to the lawful and the unlawful. Today you have great worth with Me, He says. I have given you, from seven to seventy people, as much as our Lord wills, I have given you the right of intercession. Take, He says, from here whomever you want, who is Muslim and will be sorrowful that his mother and father will enter Hell. So He gives him the right of intercession. Take these, He says. Today there is no sorrow for you. I will make your face smile, He says.

I will not let a single stain touch your face, He says. After all, he was human. He had made some mistakes in the world. That person will say: this person you gave intercession to did this and that to me. Isn't that a stain on him? he says. Then He says: O My servant, come here. This was such a servant — I did not create people apart from error. Anyway, if I had created (?), I would, He says, have created servants on earth who destroy, who commit errors. This one too was a mortal. Yes, in the end he realized what he did, but he could not find you, could not see you again. In this case, or he himself did not realize the mistake he made.

What do you want from him, He says, what do you want? And you give him until he is pleased with him. See, that stain too was lifted from him. My Allah, he says, if only he had done a bit more. To me a bit more — if only a bit more of my right had passed to him. He says this, that is. He says this. And he sets out to carry that person on his back. That is how they lift that stain too. This is Allah, our Lord. Yes.

What does it say? In this way, Allah Almighty, addressing His Messenger, is in fact addressing people, reminding them not to boast to one another of class, rank, property and wealth, and that the owner of all of it is Allah. He makes known that no one will be asked about anyone else. Yes.

There is a narration here. According to a narration, the leaders of the Quraysh did not want to come together with the poor among the noble Companions. Thereupon they said to the Prophet (peace be upon him): these slaves in your presence — Ammar, Suhayb, Khabbab, Salman, may Allah be pleased with them — if you do not admit such people into your presence, we will come to talk with you. And the Prophet said: I am not one to drive the believers from my presence. Thereupon they said: then at least, when we come, send them out of your presence. This verse was revealed on this, they say. Yes, and indeed — what kind of scholars ours are, Allah forbid — in Surah 'Abasa too, Umm Maktum, a'ma and blind: while the Prophet was addressing the polytheists of Mecca, addressing those wealthy ones, Umm Maktum comes in among those polytheists of Mecca.

What is the Prophet (peace be upon him) telling? he says. The polytheists turn their backs. Seeing Umm Maktum, blind and, er, poor, they sour their faces and turn away. And they pin this act on the Prophet (peace be upon him). The scholars and ulema also know it this way. Tomorrow, on the Day of Judgement, before Allah Almighty, if the Prophet (peace be upon him) brings a case against them, what will they do? What is it? What does the Prophet say? O my Lord, Owner of the worlds, You sent me to complete good character. You sent me as a mercy to the worlds. You are my witness too. Since I did no such thing, these slandered me, sir, saying I frowned at a poor man.

They saw Your verse — that verse, he does not speak from whim — Your raising of me as deficient, and (?) a deficiency to me. At the same time that deficiency is also pinned on Allah Almighty. Because according to the hadith: my Lord raised me, raised me well. Since our Lord who raised him sent him to the worlds to complete good character, how is it that you speak against the Prophet? He turned his face from the poor man, he frowned, you say, shamelessly. Brazenly. And you say you are a Muslim. And you say you are a Muslim.

Look, the verses here are clear. If he were to turn his face away, he would turn it away here. What do they say? Sometimes (?) — at least, when we come, put them out of the gathering. Look at the pride, the pride, the arrogance. The Prophet did not give in at all. When Abu Talib was dying, Abu Jahl, Abu Sufyan, the polytheists of Mecca came at that time as a group. They say to Abu Talib: Muhammad should give up this cause of his. Let us give him a hundred lira if he wants. Let us give him the keys of Mecca. Let us give him forty wives. Forty. Let us give him whatever wealth he wants. Let us give him whatever he wants, they said.

When Abu Talib told this to the Prophet (peace be upon him), he says to his grandfather: O grandfather, even if they put the moon in one hand and the sun in the other — which cannot happen — the moon in one hand and the sun in the other, I would never give up my cause, he says. Well then, how do these shamelessly slander the Prophet (peace be upon him) like this? So they built knowledge on superstitions, and they don't even know themselves. So these are sleepwalkers.

So, according to a narration, the leaders of the Quraysh did not want to come together with the poor among the noble Companions. Thereupon they said to the Prophet (peace be upon him): these slaves in your presence — Ammar, Suhayb, Khabbab, Salman al-Farisi, may Allah be pleased with them — if you do not admit such people into your presence, we will come to talk with you. And the Prophet said: I am not one to drive the believers from my presence. Thereupon they said: then at least, when we come, send them out of your presence. This verse was revealed on this, they say. Yes.