Talk of 9 September 2025

Let me see, won't it open again?

Last time it opened because it wasn't here. Let's see, look, this time it's not opening again.

It opened. Alhamdulillah. It opened. Now

There are many questions here. Let's look at the questions first.

Sir, a guest says: Assalamu alaikum, sir. In my other question, from the hadith: The believers, in their mercy, love and help for one another, are just like a body whose other organs, when one organ is ailing, in order to help it, while striving, respond with sleeplessness and high fever — like such a body. My question here, sir, is this: from one organ's ailment, in the other organs' striving, sleeplessness and high fever — why do they react like that? How does this sleeplessness and high fever benefit the ailing organ? May Allah be pleased with you, sir. It is not in the sense you understand it.

Allah Almighty created the organs in our body in harmony with one another. When your knee hurts, your whole body is unwell. When your kidney hurts, your whole body is unwell. That is, wherever you have an ailment, your body is unwell. So he says this by showing how the organs are bound to one another. Now let's support this with this hadith. If a believer cannot share the state of another believer, his faith has not reached perfection, he says. Look how beautiful. But they say this wrongly. If a believer cannot share the state of another believer, he is not one of us, they say. Allah Allah. Now there is a beautiful proverb.

A half doctor costs you your life, a half hodja costs you your religion.

Many hodjas used the words "he is not one of us", and you, never say this. You fall into sin. If you say it knowingly, you meet the consequence of this hadith. If a Muslim calls a Muslim a kafir, before he dies he himself departs as a kafir, it says. So let us explain the hadiths and verses properly. If a believer cannot share the state of another believer, his faith has not reached perfection. What does this mean? I need money, I am writhing in distress. If my brother across from me, whether he has money or not, cannot share my state, if he cannot think the thoughts I feel, or cannot understand my state, his faith too has not reached perfection.

So we say believer, but we don't say Muslim, look. A Muslim has said the kalima shahada. He drinks alcohol, gambles, commits adultery, doesn't pray, doesn't fast. He has indeed said the kalima shahada. Such a one is at the level of nafs al-ammara. The believer is the person honored with Surah Al-Fajr, 27 to 30 — with those verses. What does Allah Almighty say? In these verses of Surah Al-Fajr: O soul at peace, your Lord pleased with you and you pleased with your Lord, enter among My servants, enter My Paradise — He says to that person. And they are people aware of the manifestations of Allah Almighty.

Whoever kills a believer knowingly, let him prepare his place in the Fire, it says. A believer is that precious. I quoted a verse, a verse. Whoever kills a believer knowingly, let him prepare his place in Hell. Yes. That is why believers share the state of the people around them. They share exactly the pain, the thoughts, the troubles they suffer. Just as, when one part of the body has an ailment, the whole body feels it. What a beautiful example they gave. What a beautiful example the Prophet gave. Yes.

Bayram Yüce says: Man does not die, he changes his world. It is the animal that dies. Humans do not die. If anything dies, the flesh dies. Souls are not meant to die. Yunus Emre. Assalamu alaikum, sir. Is this right?

This is directly far beyond outward knowledge. And it is right, with a seal on it. Sealed. How is it sealed and right? Look now, let me open it up for you.

When he says "it is the animal that dies": they are like the four-legged ones roaming the earth. Even lower than animals in their ways, He says. So these, like animals — "it is the animal that dies", he says. These are the people of Hell. Not "humans don't die", but souls don't die. If anything dies, the flesh dies, he says. Now, souls do not die. That is, spirits do not die. The spirit. It is alive. Alive in Paradise and in Hell. If anything dies, the flesh dies. In the fourteenth verse of Surah Al-Mu'minun, Allah Almighty, with a second creation, put us into a body, turned us into an outward world.

So what we do here in an outward world too — when the moment of death comes, spirit, nafs and soul are one; the flesh is separate. So the flesh died — where did spirit, nafs and soul go? To the Barzakh. How beautifully he explains it. Not everyone understands this.

Sir, is this from Yunus Emre right? it says. Well, I opened it up for you. If anything dies, the flesh dies. That is, bodies. Souls are not meant to die. It left and went. When the noble angels Munkar and Nakir come to your grave and you say, Where are you taking me, they say, We are going to our Lord. They take you to the Barzakh. Yes, if there is a part you don't understand, ask, okay. I explain everything to you. And with verses to back it.

Hodja, is it right to welcome the Kandil by fasting during the day of the Mawlid Kandil, it asks. Now, on blessed days we fast. Against this there is a hadith. Do not fast a single day just for that day, it says. Just for that day. Fast either two days or three days, it says. Either fast a day before and fast on that day, or fast on that day and then fast one more day after it. In a row. Fast two days. So what does this mean? If you fast on those days, on such Kandils, passing from mouth to mouth, it would seem as if Allah had made it obligatory for us, and there is no such thing, it says. But for the reward, you fast two or three days.

But the fast is not specific to that day alone, it says. Of course, the fasting on those days earns more reward. Yes.

I explain and move on, but if there are parts you don't understand, tell me.

The door of knowledge is the question. If you ask the question, you enter through the door of knowledge into its city. A guest, a guest says: Assalamu alaikum Hodja, I have two questions for you. Ask about all the verses of the Quran if you like. What's two questions? Ask them all. My first question: in Surah Al-Baqarah, verse 41, in the verse, "do not sell My verses for a small price" — what exactly did our Lord mean to tell us by that meaning? What does it say now? In Surah Al-Baqarah, verse 41, "My verses" — now here, when He says "My verses", this comes to my mind.

They have explained a verse wrongly. Allah is the best of those who make and create, it says. Now, "Allah is the best of those who make and create." Here too they perceive Allah together with Allah's creations, and what man has made from what Allah created, say marvels, as creating — that is how they take it. The meaning of creating belongs to Allah alone. None of the created is capable of creating. So when you say "the best of those who make and create", it is as if there are other creators too, and our Allah is the best of those creators. Now you'll say, what does this have to do with it here?

Well, they worship idols, don't they; such nonsense — they say others besides Allah created too, they make it up as religion, don't they; so with regard to those religions, referring to people's false religions, He says "My verses", that is, religion belongs to Allah alone. Inne'd-dîne inda'llâhi'l-İslâm: with Allah, religion is one, it says. So these verses that the kafirs, those idol-makers made up are not religion. So when the verse says "My verses", it means Islam itself, the verses Allah Almighty sent us, not those made-up, sir, verses — they're not verses anyway, we'll call them mere words.

Those who adopt them as verses, sir, and live dealing in falsehood — do not sell for a small price, it says. Now let's read it plainly; we've opened it up a bit, so let's read it a bit plainly. What does it say? "Do not sell My verses for a small price" in the verse. The worldly realm, compared to the realm of the Hereafter, is a place of small amusement, it says. So for this little place of amusement, My verses — against Paradise, at the end of a deathless, everlasting life in the Hereafter — do not sell, it says. How beautifully it puts it. To one who understands, a mosquito is music; to one who doesn't, drum and zurna are too little.

That's what it means to say. The life of this world is nothing but a little amusement, a little diversion, it says. And in a verse it says the life of this world is not amusement and play. How beautifully it puts it. Yes.

A guest says, again, in the "diet question", with the clothes we sleep in — with the clothes, in the "diet question". What is this? second question, other question, other question, other question — when it said "diet question" I thought of the diet that patients follow, I suddenly couldn't understand. Write the questions to me correctly. The other question: with the clothes we sleep in, can we pray? May Allah be pleased with you, I kiss your hands, Hodja. You'll tell me what clothes you sleep in — do you sleep in pyjamas, in underpants and an undershirt? You'll tell me that so that I can explain it to you here. Ah, look now, if you sleep in an undershirt and underpants, you cannot pray like that.

You need to be decent and proper. If your clothing is decent and proper, and you slept in it too, then you are like the person this verse addresses. O Prophet who lies wrapped in his garment, arise, it says. Pray for part of the night. How beautifully it says it. So when you lie wrapped in your clothes too, you can get up, make wudu and pray your prayer. Yes. How beautiful.

The guest says it, the guest. Yes. Go on, let's see what it says to me. To earn Allah's good pleasure, to keep our hearts alive on this path, so as not to lose that wonderful feeling we have from believing, what are the things we must pay attention to? May my Lord not separate us from this path. May He grant us to be in your prayers and soon to be among the servants He is pleased with — may He grant it. My Lord... I kiss your hands, it says. To earn Allah's good pleasure, to keep our hearts honest on this path, to believe, not to lose our feeling, that wonderful feeling — to our prayer we will pay attention.

Prayer is the pillar of religion. We will perform our prayer. And second, we will take care not to commit sins. The Prophet (peace be upon him) says: when you commit a sin, right after it, he says, do a good deed. Let that good deed take away that sin, he says. How beautifully he says it. Here he instills a constant fear of Allah into our hearts. Now apart from this, constantly we will be repentant, in repentance. We will pray to Allah. And He says: if it weren't for your prayers, what would We do with you? There you go. Why did He create us? He created us so that we know His Being. Remaining in the world able to say it, the Prophet says in his hadiths, is better than lying under the earth a thousand years.

Why does he say so? Because Allah was an unknown treasure. With a part He gave from His spirit, close to His Being, He created man. In this state He created man's share short (?). When man falls short and asks his Allah for pardon and forgiveness, that is what fits Allah's purpose in creating. That's why, yes What am I saying here? An amazing thing.

Yes. To constantly renew our faith, we will challenge three enemies of ours. Three enemies; we will wage war against them. And with three friends of ours we'll be friends and keep company. Who are these enemies? First, your nafs — what it makes you desire, into what dead ends it leads you, what it suggests to you beyond your reckoning; and Satan takes this as an opportunity, tempts you; the world looks attractive to you and pulls you into a swamp. Three enemies — know these enemies of yours well. And your three friends: your reason always leads you to what is right; your faith commands you not to leave Allah's path; and the inspiration Allah gives to the heart — compared to the temptation Satan gives you, the inspiration Allah Almighty has given your heart. What does Allah Almighty say here? What is Satan's temptation to My servant who knows Me — it is for the ignorant, He says, eh.

Right. Today I felt like tea too, there's no tea; every time it comes. The children told me, I said don't bring it. Yes.

The guest says it again. It says: a person suppressing their feelings and doing not what they want to do, but what should be done, yet still living that feeling inside — how right is that? Should they eliminate those feelings? Now you need to open up these feelings. Look, what are you saying now? A person suppressing their feelings and doing not what they want, but what should be done. Here there is a poor person. Your situation is such that you could put that poor person on their feet.

You want to do this, but then you don't do it. That exists too. You are about to do something bad, but you suppressed your feeling, you don't do it. That exists too. Which one do you mean? I'll explain both to you.

A person suppressing their feelings and what they want to do, that is, someone did you harm and you want to hurt them. You want to do them harm. But you are wary of Allah, you fear Him.

You leave them to themselves. You put your trust in Allah. Not what they want to do but what should be done, that is, as I said, you hand it over to Allah and suppress your feelings inside. But how right is it to still live that feeling inside? Very right. If so, if you say nothing to them, and that feeling too, if to the person you don't say it so their heart isn't broken and they aren't offended, what happens, do you know? That person takes such a beating that you sit and watch it.

Why did I tell you this? Now I'll tell you a story of Abdul Qadir Gilani. His mother sends him as a child to his teacher. On the way, bandits rob them. Abdul Qadir Gilani says: there is gold in my collar too. They don't believe the child. Because he's a child. No, they say; yes, he says. They look and indeed there is gold. You, they say, even though we let you go, why, they say, did you say you had gold too?

Still a child, he says this: you robbed this caravan, I can't know what state they're in now. But if you take my money from here, I'll live what they live, I'll feel their feelings, he says. That's why I told you to take this, he says.

This is Abdul Qadir Gilani's first state on the journey. He comes to his teacher and submits.

One day, his teacher puts in his hand — gives him a jug. Go, son, fill it with water from that fountain and bring it, he says.

He goes to the fountain. He fills the jug. As he's coming back, a horseman comes. Takes the jug from his hand. Drinks water. And breaks the jug. And gives him a kick.

He comes; his teacher sees there's no jug in his hand. His clothes are soaked with water. What happened, son, he says. By Allah, Hodja, I filled a jug. A horseman came, he says. He took the jug, I gave it, he drank, he says. After drinking, he broke the jug and kicked me, he says. Did you say anything to him, he says. No, I didn't, he says. Go say a word to him and come back, he says. He comes and sees the man lying at the foot of a tree, his cap pulled over his eyes, sleeping soundly. He can't bring himself to wake him. He comes and says to his teacher, Hodja, I couldn't tell the man what you said.

Why didn't you, son, he says. He was lying there asleep, he says. Son, he says, wake him, say a word to him, he says. He comes and sees that when the man stood up, the horse kicked him on the forehead with both hind legs. His head in pieces. The man lies dead on the ground. He comes; his teacher says, did you tell him, son? I couldn't, he says. Why didn't you tell him, son, he says. He says, the man, he says, had stood up, he says, the horse, he says, when it kicked him he says, his forehead was shattered, he died, he says, that's why, he says, I didn't tell him. Son, do you know why I sent you, he says.

A couple of words from you would have been a veil for him, he says. A veil. A couple of words from you against him become a veil to keep him from evils.

Is it necessary to eliminate those feelings, it says. How right — is it necessary to eliminate those feelings, it says. Yes. If you eliminate the feelings, your reward will be greater. He'll be at ease too. His account is left to the Great Tribunal. Your rank rises.

My daughter Selin from Denmark says. She says: Assalamu alaikum, sir. Wa alaikum assalam. A newly divorced couple. That happens. If they haven't forgiven each other — who forgives each other today anyway? One of the parties deliberately doesn't want to forgive.

Food and drink bought within the marriage, or items, being eaten, drunk or continued to be used by one of the parties — is that permissible? Now I'll tell you here Allah's command over us, with verses. If a newly divorced couple haven't forgiven each other, one of the parties deliberately doesn't want to forgive.

If the man divorced the woman, the woman can refuse as much as she likes to forgive. Because when a man tells his wife she is divorced, she is divorced. Especially if he says it three times, she's divorced. That's why the verse says men are a degree above women and in charge, it says. Meanwhile, if the man has wronged the woman, then far worse than the worldly part — the worse of it is, in this matter where you don't want to forgive in this world, in the realm of the Hereafter, that man, for what he did against you, or against the woman he divorced — for his trouble or torment — gives his account there.

Worldly accounts are passing, but those of the Hereafter are lasting. Yes, now we come to: within the union of marriage, the food and drink or items bought, by one of the parties being eaten, drunk or continued to be used — is it permissible? The man says to the woman: go, I divorced you. Fine. If the woman has nowhere to go, host her in your home, it says. What does this mean? The items belong entirely to the man who divorces. The man's property. In this case if the man says, you cannot use my property, give it to a poor person, you have to give it. Sell my property, whether for three pennies or five, ten thousand lira or one lira, send me my money — if he says that, you have to do that too.

Sir,

so in this case, so as not to be exposed to such events, Allah Almighty gives the woman the right of mahr. The right of mahr.

Do women who marry today receive mahr? No. She finds someone outside. I'll marry this one. She marries. After 3-5 months, may Allah give safety, they divorce and go. No matter how loyal the woman is to her husband, the man finds someone else and moves on. No religion, no faith either. There is, but who cares about religion and faith? Sir, anyway how his going will be (?), that's not certain either.

That is, how he goes to the Hereafter, that's not certain either. Is there anyone for whom it's certain, Hodja? For everyone, but there's also the course of life, for example. I mean that course. If it isn't corrected, may Allah give safety in that course. Let me tell you about Mevlana's father. They were among the Three. His father shuts himself up at home. Mevlana says, why doesn't my father come out of his room at home, he says. To his mother. I don't know, son, she says. He opens the door and greets his father. He goes in. Father, he says, what's the matter? His father explains. Son, we were among the Three, he says.

Someone I loved very much died, you know, he says. Died. I was going to go to the funeral prayer. He went as a kafir, I was told, he says. If he goes as a kafir, how will I go, I'm thinking, he says.

Now, how people's end will be is not certain. Especially those who oppress these women. Because women are the crown of our heads. But women who live Islam fully are the crown of our heads. When the wife of Job showed a strand, a strand of her hair to the baker and, out of hunger, got bread, Job (peace be upon him) said: if I get up from here, I'll strike you a hundred blows, he says. Such women are the crown of our heads. But they've gone out into the streets stark naked like this. Like this in the streets, wretched and disgraceful, worse than animals. And those who go about with their modesty uncovered like this.

What difference does it make whether they're Muslim or not? And they stain the name of Islam too. According to this hadith. The Prophet says to men: if you cannot be worthy of that beard, shave the beard, he says. What kind of Muslim is this, stark naked, head uncovered, bare down to the navel, walking around in the open? What kind of decency is this? Do you know who they are answerable to? Let me tell you. Maybe you haven't heard it, my daughter. Before the Prophet (peace be upon him) came into the world, there were those who buried their daughters alive — why did they bury their daughters alive in the ground?

Why were they ashamed, afraid, fleeing, not showing themselves to people?

Before the Prophet came into the world, their mother, look, their mother, their sister, their sibling were made to dance stark naked at drinking tables, lest the pleasure of the eye be spoiled; those who stripped them and made them dance — unable to bear this, and since their children would come to that state too, ashamed of them, saying what shall I do — went and buried their children alive. So these women today, of those who buried their child alive in the ground, are taking the lead, the lead. These — how will they give this account, how will they account for the children coming after them, these?

Fine, you're not ashamed before people — are you not ashamed before your Creator either? He sent you to this world free, by your own will, but one day you will come to Me, He says. To leave the abode of eternal bliss for an eternal life in Hell, and here, for a life of a few hours, to abandon an eternal, endless life to torment — is that fitting for your reason, your way of life, your humanity? But sadly, having mortgaged their minds to others, people without knowledge or learning, within their own ideologies, giving them diplomas, bringing them to certain places — people living in darkness, who think themselves enlightened with the diplomas in their hands — don't follow their path.

Don't mortgage your mind to anyone.

As human beings we were created free.

Know your own nafs as your enemy. The enemy is inside you. My Lord also says Satan is your enemy. Know him as an enemy too. You won't be taking the world along with you. Know it as an enemy too. Because the more you take, the more you want. In a verse Allah Almighty says: If you were given not one world but several more worlds, for fear it would be spent and run out, you would hold back more and more, it says. Pay attention to this verse too. Every soul shall taste death. The inheritance of the heavens and the earth will remain to Allah.

Arrange your lives accordingly. Don't be deceived by this passing world. It's a guesthouse. An inn with two doors. We'll enter through one and leave through the other. No one remained forever in this world.

Hodja, Surah Al-Isra, verse 72. Bayram Yüce says: May Allah be pleased with you, Hodja, sir, you explained it very well, your blessed hands — respect and bravo, he says. Ask about the verses as you wish — from the Quran, from the Sharia, from fiqh, from aqidah, from kalam, whatever you want, ask what you wish. Yes, Surah Al-Isra, verse 72. Yes, let's see, let's see what it says in verse 72.

Al-Isra. Yes. Verse 72. In this world, whoever is blind is blind in the Hereafter too. And moreover, he has strayed even further from the way.

I'll recite to you verse seven of Surah Al-Baqarah. (?)

Look what it says. Allah has sealed their hearts and their ears.

And He has drawn a veil over their eyes. And for them there is a great punishment in this world and the Hereafter. What I read is a wrongly explained verse. Now I'll read the correct one. Let's see what you'll understand from it.

Because they denied Allah at the address "Elestü bi Rabbiküm", they had their hearts sealed by Allah there. Allah did not seal their hearts by His own will. Because he rebelled against Allah, because he said I don't know You, he had his heart sealed there. In this book written according to the Zionist understanding, they have always blamed Allah. That's how I understand it. You understand it that way too. What does it say? Allah has sealed their hearts and their ears. In this case, if Allah sealed their hearts and ears, Hodja, that's not about the Surah Al-Isra, 72, verse I asked about. Son, be patient.

I'll explain.

I'll explain to you how the verses fit with one another. So what do you understand from this? Allah sealed their hearts and eyes — sir, He sealed their hearts, drew a veil over their eyes, and their ears (?). Now they no longer see, it says. Now I'd say: if You hadn't sealed my heart, I too would worship You like Your other servants. Whatever Your will was, You made me with that will. Wouldn't a question arise from this: why did You set me apart from Your other servants?

Allah is free from deficient attributes. Man, with his free will, with his own partial will, had himself programmed. So the veil drawn over their eyes there: when he comes into the world, he's blind. He sees so many miracles. He looks, yet he's blind. These are the blind who don't see Allah's signs. Their ears blocked, blocked against Allah's verses — such people. Those whose hearts are sealed so as never to turn to Allah again. So those blind in this world are blind. Those who, against so many events, miracles, against prophets, still persist in stubbornness; those who hear so much of Allah's word and plug their ears and don't want to hear, don't want to see the truth — these are the blind.

Sir, what does it say? 72, 72: whoever is blind in this world is blind in the Hereafter too. Because they got the stamp — in Surah Al-A'raf, verse 172, Allah Almighty made a covenant with those to emerge from the loins of our father Adam: I am your Lord, He said. There, those who denied their Lord and those who didn't — and eshabü'l-meymeneti ma eshabü'l- meymeneh: O people of the right, glad tidings to you. And eshabü'l-meş'emeti ma eshabü'l-meş'emeh — the people of the left, woe to them, He says, those people. These are the blind. Blind in this world, even blinder in the Hereafter. Still, in the Hereafter — fine, you didn't see.

You came into the world, you didn't see. You're blind in the Hereafter too, so he's even more astray, it says.

He's blind in the Hereafter too. And moreover, he has strayed even further from the way. There's nothing more for him to say now. These, it says, go straight to Hell. And in Hell, why — what else does it say here? He has strayed even further from the way. Even though they enter Hell, these people still think another god created them. They wait for him. They'll take revenge on Allah. That's why they say to Malik — to Malik — tell your Lord to lighten the punishment on us a little. They can't say "O our Lord", look. Moreover, even more astray, isn't he? Even after seeing that punishment, the more punishment they see, the more their rebellion against Allah Almighty increases.

Because their nature is such a nature. And finally Allah's justice appears. What is this justice? Everyone's deeds have a recompense. Many of them, it says, after burning there a thousand years, after suffering punishment, will remain as fire logs, it says. Allah Allah. There's no death, look. Now — even if the mountains shake from their place in this uproar, this world,

see your covenant, don't leave it. Have you never heard verse 172 of Surah Al-A'raf? Ah, yes.

Any other questions? Let's see.

Let me refresh this, let's see if there are questions.

Do you have questions?

No other questions. If there are no other questions, there's a wrongly explained verse here. In the continuation of verse 72 of Surah Al-Isra. When We give man a blessing, he turns away and sidesteps. He received a blessing, he has money, see.

He looks down on people. Money will save him.

Clothes, it says, change a person's speech, shoes change their walk.

And money drives a person to pride and arrogance; he sees himself above other people. whereas we are all servants of Allah; no one has superiority over anyone; superiority is with Allah; whoever is superior in Allah's sight, he is superior; this superiority with money and wealth has no wisdom; money and wealth are valid neither in this world nor in the Hereafter. Ah, money's validity is like this: it benefits you. If you work and accumulate goods in return for your labor, but don't let the desire for those goods into your heart — of the poet let me tell you a couplet: it can't be, he says, guest upon guest, two loves can't be in one heart, he says.

If you let love of the world into your heart, that's an exception, but if you don't, then that money directs you to the Hereafter. You help the poor and needy. Whatever you give from your hand, that will come with you. Yes. All the rest will stay here.

What I explain is heavy for some.

A time will come — I'm quoting a hadith — scholars will issue fatwas the way people want, it says. If I gave fatwas the way you want, not Turkey but the whole world would follow me. May Allah protect us.

We don't go outside the verses; at the end of this passing life, each of us, at the Great Tribunal, will settle accounts in the presence of Allah Almighty; there is going with head bowed, and there is being welcomed with a smiling face. And then there'll be — Surah As-Sajdah, verse twelve, probably; let's see, wait, let's see what it says there, let me read it to you, sir. As-Sajdah Surah, 414, 412? 410, look, 304, we've come to 442, 430, 410, yes. Surah As-Sajdah, verse 12: there are also such ones — those sinners, bowing their heads before their Lord: Our Lord, we have seen and heard, now send us back to the world so we may do good deeds, we now firmly believe — if only you could see when they say this, it says.

Which side do you want to go on? How do you want to go to the abode of eternal bliss?

Above your mother, your father, all that is created in the worlds of worlds — the One who created you — into the presence of Allah you will go. You'll go into the presence of your Owner. How do you want to go? Make an interpretation of this from yourself, from your mind, and accordingly arrange your life. How do you want to go?

Yes.

Where was it? Of Surah Al-Isra Now look what it says. Look, here we've come to a place now. Explaining never ends.

It speaks of the Day of Judgement: when the seas are made to boil, when souls are joined with bodies, it says.

This verse is a wrongly explained verse. With word games — when it says "joined", what do you understand? The same. Like in this world. Our spirit has enveloped our body. At the moment of death, the body to one side, spirit, nafs and soul to the other. Spirit, nafs and soul are separate. Our body is separate. As Yunus Emre said earlier, souls are not meant to die; bodies, animals are meant to die. In this case, this wrongly explained verse — why was it explained wrongly? Now I'll tell you.

When souls are brought face to face with bodies — where? On the Day of Judgement. After it breaks, when the earth is another earth, the heavens another, when that is so, when the world is brought out completely flat, you will come before Me with a driver, it says. Who's the driver? The driver, the driver is our spirit, the car's chauffeur. Who is driven? The body. The body and spirit coming face to face — not, as it says here, joined with bodies. Now I'll confirm with a second verse that they are not joined. The body's testimony against the spirit begins; the spirit says to the body, why do you testify against me?

And the body says, the One who makes me speak is Allah. When the body's testimony against the spirit ends, you are returned to the First Creator, it says. The verse "We bring you to life twice and cause you to die twice" becomes manifest there. Where? On the body. The first raising, the body, here. The first death, on the body, here. The second raising, there, on the body. The second death too, on the body, there. Now I ask. A verse. Allah Almighty says to the souls: you will not taste any pain of death other than the first. There you go. Spirit, nafs and soul remained. Nothing else. So it did not enter that body.

Well then, you put this spirit into this body a second time.

Anyway, they put them into Paradise together with bodies. The body — into Hell too they put them together with bodies. Well, the body was created from earth. It'll become earth and, rolled up like a rag in this world, be thrown into Hell. Your spirit, nafs and soul will remain forever. Because in the realm of Lahut, Allah Almighty created us with a part from His Being. That's why there's no death for souls.

If they knew this knowledge, they'd explain the Quran well. Or if they didn't mortgage their minds to Zionism, if they knew falsehood as falsehood and turned to the truth, knowing the truth, they wouldn't try to spread falsehood over the truth. Oh. Yes.

Oh, there's nonsense. Who is this?

My friend of 70 years is calling. Yes.

We were eighteen, together in the same profession. We served a lot. He's asking how I am. He called. Let him call. Yes, any other questions, gentlemen? To me, here, our children who listen to me, our brothers and sisters — since I'm 87 years old, not a single person my age listens to me, but the young listen more. Middle-aged and so on. They too are like my brothers, sisters, children, grandchildren to me.

On your way here, search through all the deepest books. Ask the deepest questions. Bring the most impenetrable sayings here. Tell me. Let me explain them to you in the light of the verses. This isn't superstition. Learn the truth. Turn to the Truth. Don't take on falsehoods. Know our religion well. Tomorrow we'll give account in the divine presence. Yes. If my Lord said to me, you knew, so why didn't you explain? what would I say then? But He'll ask you too: he put such a question to you. Why didn't you want to listen? Why didn't you want to learn — if He says that, what will you say? Hm? The sin is off me.

So prepare the deepest questions. The deepest. Prepare them with word games if you like. I accept those too. The deepest questions. Ask the spiritual questions that the saints of old wrote. Let me explain them all within the verses. Stay well. Be entrusted to Allah. Lillahi Teala'l-Fatiha.

Who will ask you this question? Who will tell these questions? Which hodja of yours will tell you, ask me a question? And explain it to you here (?), too. That's what they used to tell me. Hodja, if a question comes to you, explain it a week later. And learn it meanwhile — I have no need to learn. All my life, by Allah Almighty's teaching, His training, His knowledge I was taught. So ask whatever you wish.