Talk of 24 January 2026

Yes, we opened right on time.

Peace be upon you. And upon you be peace.

Yes. Where do we start here, the night prayer? not here here let me see, look, there's a mark here, this is it (?) a guest says: peace be upon you Sir, Yunus Emre too, in his couplet, describes the Gathering of Elest just as you describe it. Unlike today's superstitions. May Allah be pleased with you. We kiss your blessed hands. The couplets go like this.

"Before coming into being, no one knew the Truth." Now, I haven't read further down here yet. Here it says: before coming into being, no one knew the Truth. The time when we had not yet come into being, did he not know it? Because back then we didn't exist yet. We were created with a second creation. (?) the spirit, the nafs and the soul are one. Our bodies are separate. But let's read Yunus Emre. What does he say at the end? Let's read this part too.

Yunus Emre, in his couplet. Was it further up? Was it here?

We haven't read this one either. Okay. He says it there. Is it this? "Before coming into being, no one knew the Truth.

In this being the Friend showed us His face." Now here he has also said: before being created no one knew his Lord. Well, can a being not yet created know its Lord? The spirit, the nafs and the soul are one. We said Allah Almighty created our spirits from His essence as a part, in the world of lahut. The first creation. Yunus Emre also stresses this point in this way. But if this first word at the start were more accurate, it would be understood better.

"Into being", what does he say? Before coming into being, no one knew the Truth. Before being created, of course no one knows what anything is. There's no being. That is, what we call being: the spirit, nafs and soul, being created in the world of lahut, and then suddenly Allah Almighty waking them up and saying: I am your Lord. That is a being there. He means that place, this here. He showed a being. The Friend showed us His face.

He showed it from this being. The Friend showed us His face. So He showed it to us only after creating us. Before being created, no one knew his Lord.

Before being created there's no one at all, so how could he know Him?

Something has to exist so that it can know Him. Now, a comparison is no fault. Let's say this microphone is a human made of spirit and nafs. Okay, go, leave it, leave it.

When this doesn't exist, there's no one in front of me. Who will know his Lord? There's no one. After the Lord has created it, this knows its Lord. After being created it came into existence. These parts could be more accurate. It changed from tongue to tongue, I mean. Yes.

But this shows roughly that. But there are (?) things. What does he say now? Let's read this once more. "Before coming into being, no one knew the Truth." That is, before being created, no one knew the Truth. This isn't something to be said. It's a word said in vain. For example, they've just brought me a glass of tea. If I didn't know what tea and a glass are, could I say, I don't know tea and the glass? Not created. Back then only Allah exists. No one has been created. Sir, "from this being the Friend showed us His face." After He created, what didn't exist becomes a being that came into existence, the face then appeared in what came into being, look, this works he could say a couplet this way.

Before creating, no one knew his Lord, until He created us and showed Himself to us in the very form in which He created us, made His essence known. And this, this part is correct. Because He gave a part of His essence. That part: from the essence of the Universal Spirit, He gave a partial spirit.

This partial spirit carries the qualities of the Universal Spirit.

In this case Yunus Emre ties his last words together very beautifully. Until He created us and, in the very form in which He created us, showed Himself to us and made His essence known.

People say Allah cannot be seen.

They attribute qualities to Allah Almighty.

Here I'll give you an example.

I go to a judge.

I say: so-and-so, so-and-so cheated me, took my money and beat me.

Go summon him for me. I haven't seen him. I haven't seen him. Won't the judge ask: how did someone you never saw invite you?

How did he cheat you?

Come on, son, go about your business, he'll say.

Isn't that so? A witness, a proof is needed. Did I make a covenant with an unseen deity?

That's exactly where they go wrong, people do. And the secret of our coming into the world is in this last sentence; the secret of our coming into the world: until He created us and, in the very form in which He created us, showed Himself to us and made His essence known; the secret is here. The first created ones, seeing Allah Almighty opposite them looking like themselves, don't believe; they see that He too is a human like them: where did He create me from, He's like us. But another group says (?): I didn't exist, I came to be, and He said I created you, it's true, they say. Well, Hodja, you saw that world; what were your feelings? Look how nice, you can't ask, so I ask it myself. My feeling: fear of loneliness, fear of not knowing what I'll do; I'm left in a void, where will I go; for the first time someone says to you I created you; did He really create me? Right, (?) if He didn't create me, the real creator will appear and destroy us with them; let me gain time, I think. That's the state I lived.

Some time passes. The Prophet turns to me too; when he says this is our Lord, I sense the word of Allah Almighty: he is one of us, My Beloved, don't touch him, He said. I was in a separate place, outside those three groups, I was opposite those three prophets. In this situation, in me, toward Allah Almighty, a longing arose. I found an owner. Someone like that took me in. Now I know what to do. I surrendered to Him. Like a slave surrendering to his master. And here too: until He created us and, in the very form in which He created us, showed Himself to us. He made His essence known, he says. The secret of coming into the world is right here.

Surah Ta-Ha proves this too, verse 134. What does the verse say? If We had destroyed them with a punishment before the Quran... That is, We made a covenant with you in Surah Al-A'raf, verse 172; We know that you are for Hell and you are for Paradise; some of you denied Me, and some of you said: yes, You are my Lord. In this case, because you saw Me as like yourselves, I have an attribute, says Allah Almighty. What is that attribute? The attribute of being God. No one will be able to question Him. Not because He frightens them. Nor because people are afraid. All the questions to be asked, they will live it themselves and stop asking.

So He created these worlds and sent us to a world where His essence is not seen. What does it say in the rest of the verse? If only You had sent me prophets and scholars, sent books, had I not fallen into vile disgrace; well now, come on, Allah they imagine Allah here, but this time one says He is invisible, he denies, for instance, he says so; or he says He is visible, like a vision, like a (?) light, he says; and another one says: you, he says, if you see this together with the created as a being, you fall into shirk, he says; someone else says so too: if you see Him as a body or as a being, he says... What does this mean? He cannot be seen, that's where they lead it. And I say to whoever says this, here, let everyone hear it: When Allah Almighty created Adam from clay, He breathed into him from His Spirit, from His Spirit.

although to Hazrat Adam He told the angels and Satan to prostrate, He didn't say prostrate to the clay; He made them prostrate to his spirit, all the created to his spirit. And what does this mean? That He created man the noblest of creatures; of all created beings, a creature: since Allah Almighty is Creator in proportion to what He creates, it is a creature. That is, He creates in whatever way He wishes. Although we are the noblest of the created and from His Spirit, we are creatures. But the noblest creature.

So also the most beautiful of the created.

Lekad halaknel insane fi ahseni takvim. I created man in the most beautiful form. In this case Allah, me, creating me as a part of His essence and...

I won't say it in depth. Let me say it by way of example. In the couplet of Süleyman Çelebi, about the Prophet, in the Mawlid of the Prophet: My essence, I made his essence its mirror, He says. "Mirat" is a mirror. I created him to see My essence in his essence, He says. I won't say the deeper side of this.

Yes. So Allah can be seen. One cannot make a covenant with an unseen Allah. Then Allah gets assigned attributes. Who are you? You don't exist. How should I know what you are? There you say yes. What are you saying yes to? There a person says no. What is he saying no to?

Are they saying this to someone invisible? They'd call such a man absurd. Absurd, crazy, they'd say. You say yes and no to someone invisible. That is, an impossible thing, a fantasy. But your Lord is standing before you. He has created you and says I am your Lord. He says I created you. Come on, (?) but. And then they say: am I not your Lord? Well, when creating me He'd create me from my feet to my head, so that later, when He says I created you, I created you, I'd deny Him. Then He'd say to me: didn't I create you? That doesn't befit Allah either. Because Allah expects an answer from no one. Allah only commands.

In this case He created everyone there in their spirits. Everyone suddenly came to. They see Allah Almighty in front of them. And the Prophet, next to Allah Almighty, saying yes, this is our Lord, to the people is trying to introduce Allah. And do you know how? So excitedly, as if to wear himself out, Allah Almighty he tries to introduce. Whatever a person's character is; that character I saw, in the world, at the time of the Prophet, when verses came down, Allah Almighty says this: My Beloved, to invite them to Islam you are about to tear yourself apart, He says. Find that verse. You are about to destroy yourself, tear yourself apart.

I see the same thing there. In this case Allah Almighty, exactly in human form; when we say this, people take great offence, because He can't be seen, He's great; of course He's great. But someone will say to me: Surah Al-Ma'idah, verse 113, in that verse; Al-Ma'idah, I think. Look now, let me tell you that place; honestly, I opened it and it came up. Look what it says: la tüdrikühü'l-ebsar ve hüve yüdrikü'l-ebsar ve hüve latifü'l-habir. Eyes cannot see Him. I'm reading the wrong version now; whereas He sees the eyes. He knows things very well, He is aware of everything. When it says eyes cannot see Him, then it's an unseen being.

Even if my eyes throw me into Hell, even if they burn me in fire, among the true signs I saw, I never made a covenant with a deity I didn't see. I know my covenant too. This verse is not as they interpret it. If you study this verse, eyes cannot encompass Him, that is, see Him by grasping Him. That is, when He comes before them, they can't say this is my Lord, in the world. Why can't they? A word comes from Allah's mouth only once. Here is the unseen world; no one can see Him in this world.

They can't say this is my Lord. But they see, they cannot know. They see, but can't know He is their Lord.

After He has passed, you'd say: was that Him? That's it, you couldn't grasp it. To Moses he appeared in this world in the form of fire. He was not seen in the form of His essence. Because that is an unseen world. He didn't show His essence. But the Prophet at the Mi'raj, with His essence, met Him. When Adam was created, he met Him in His essence. This seeing but not recognising is only for the world. This here is an unseen world.

That's all. If people knew the truth of this, what the verses are, they wouldn't attribute qualities to Allah Almighty. Our Lord, as against words explained according to Zionism or ideology, we describe according to the truth. We say what is right. No one made a covenant with an unseen Allah. Everyone saw Allah and recognised Him. There, those who knowingly gave in to the feelings of the nafs denied. ve küntüm ezvacen selase (?) fe ashabül meymeneti ma ashabül meymeneh, O people of the right, good tidings to you; ve ashabül meş'emeti ma ashabül meş'emeh, O people of the left, woe to you; ves sabikunes sabikun ülaikel mukarrabun fi cennatin naim; a third group, the group of the foremost: saints, prophets, martyrs, the group of the (?). Yes, did you look?

On page 366, sir. Ash-Shu'ara 3. verse. Ash-Shu'ara, verse 3. Look what it says now.

Page 366.

327, 335 359, page 66 isn't it? 66, sir. 3. verse? My Messenger, you are about to do away with yourself because they don't believe, it says. I saw this, I saw it there; he rushes at these people so much, saying this is our Lord, trying to introduce Allah. That's the character; in the world the character: whatever your character is; if it's knowing Allah, stage by stage, through the states of the nafs you come to know Allah, know your Lord; and if you denied, out of your denial you don't know Allah. Today's (?) comes well out into the open. They all gave their covenant there.

No one made a covenant with an unseen Allah.

Yes. Do you see?

The guest again says:

Elestü bi-Rabbiküm (?) When the call came, the believers said "bela" and made... "Made their confession." Their confession. It probably says: they made their confession. Saying "bela", they made their confession. That is, they said yes. Without (?). You are my Lord. When the address came from our Lord, the believers, saying yes, You are our Lord, accepted and believed. Now this part confuses people. This part goes back to what the words of these (?) correspond to. They can't understand this part. Why? It goes back to what these (?) correspond to.

The believers said yes. The others denied. This goes all the way back to the world of lahut. There they had already split into three parts.

In Surah Al-A'raf, verse 172, when Allah Almighty again made a covenant with people, that is, with the people He created there, I don't know the rank of that place, look. Which station it is isn't clear.

A place like this: on the wall, like TV screens, wide, wide times. Certain times. He shows people in which time you'll go. Man has will. Man uses his own will. Allah Almighty doesn't say you'll go here and take the person's responsibility on Himself. That's why He gives a part of His Spirit, and that part, by its own will, will live its own wish and prove whether it was Allah who created it or not. This is the aim anyway, the purpose of creation. Everyone chooses a place, chooses a time according to their (?). Then, according to the verse in which Allah Almighty says We know the secrets of your hearts, He engraves characters on them, those characters.

Now pay attention to what I'm saying. What kind of feeling is in your own heart? What do you enjoy? What do you want to do? Your feeling there is the same. In your characters, in this way, with these feelings you are (?). Your covenant there is like that. But what will happen to you in times to come? How will I do it? How will I get mixed up in these things? That we can't know. (?) But everything we'll do in our hearts is the counterpart of our covenant there. Our Lord engraved it on us. And here, too, we live within these feelings. If He had loaded on you a task you couldn't do, something you couldn't (?) enjoy, you'd easily say: You gave me this duty but I couldn't bear it.

But when you prove yourself to your Lord with your feelings there and those characters come into play, there you sealed your covenant. Your destiny was written. You can never step outside that destiny again. But look, those who don't know these worlds: there they said yes to Allah, in the world he went back on his word, they say, look. They say so, they say so. In the world he went back on his word. How do they (?) this to Allah, and they describe Allah with deficient attributes.

Allah will write your destiny. And you will step outside that destiny. There he'll say yes, You are my Lord; and here they'll step outside their word. This is not possible.

They don't even know the meaning of tawhid in this.

Now: Elestü bi-Rabbiküm (?) when the call came, the believers "made", it says. I mean they made it. They said yes. Their confession; when the address came from our Lord, the believers, saying yes, You are our Lord, accepted and believed. This part seems as if it describes lahut. Yet in the divine realm they split into three groups; there is no covenant. The covenant is deferred to the barzakh. From the barzakh, people are called one by one. There he takes on his destiny, binds it. However he gave his destiny there, gave his covenant, he comes into the world and plays out the same covenant. The script was written there.

People acting here are the actors of the script they had written. They prove what kind of people they are. How else can we explain it? Yes.

"Kalu bela" was said. (?) became known. At that moment (?). The ignorant, their denial; those who said yes and accepted became Muslims.

The believer and the unbeliever parted there. And so the denial of the unbelievers has come from that day to this, he says. Now some will understand this part like this. When Allah Almighty said I am your Lord, they split there into three groups. But there's no covenant. In the world of lahut there's no covenant. There we split into three parts and were raised to the barzakh; after the barzakh the covenant took place; after making the covenant we were raised to the barzakh again; everyone waited for their own time; whose time had come was sent to the world, to prove himself. The one who denied Allah had his heart sealed by Allah.

And for this they say Allah sealed it. Well, the one who seals is Allah anyway. No one other than Allah can seal. But if you attribute this to Allah, saying Allah sealed it, then it becomes an arbitrary act towards the servant He created. By an arbitrary act He would have sealed his heart. Although Allah Almighty showed His essence, there is a refusal to recognise. The person insists on not recognising. In recognising Allah, he himself has his heart sealed.

He closes his ears to the word of truth. And the person keeps his eyes from seeing. And Allah seals him. There's a kind of veil over their eyes, (?). Their hearts are sealed, it says. You can't say that, specifically, a person's heart was sealed by Allah however He wished. According to the person's desire and wish, whatever he wanted, his heart was sealed that way. If he wanted Islam, he received the seal of Islam. If he wanted kufr, he received the seal of kufr. Once he comes into the world, his word no longer counts. Through the deeds he does and, sir, the words of unbelief he says, he brings about his own reckoning.

He proves what kind of person he is and passes on. All of us will go after proving in the world what kind of person we are. There are still those waiting in the barzakh. More are coming. There are those who will come until the Day of Judgement. They too will prove themselves and go. Death does not mean non-existence. It is going from a guesthouse to one's true home. But for some, the true home is a rose garden; for others, with its thorns, a fiery garden.

The outcome of the two paths.

Is this a hadith, sir, he asks. If people knew what reward there is in praying the night and dawn prayers in congregation, they would surely come to them, even if crawling. The Prophet wouldn't say such a thing. Because among them there are those who can't go, there are the sick, there are, let me say, the elderly. He would be pushing them there by force. He wouldn't say such a thing. Only the dawn prayer is witnessed.

The dawn prayer. It is superior to the other prayers. Because it is witnessed. Now, here, people explain this witnessing to you like this. When the evening angels and the morning angels change over, they are seen there together, they are present. Their witnessing... no, Allah needs no one's witness.

So what is this then? In Surah Al-Baqarah, verse 257, Allah Almighty says He takes you out of darkness and brings you into light. Did you say that? He takes you out of darkness and brings you into light. (?) says it takes you out of light and leads you into darkness. Now, the earth turns on its own axis. At the same time it turns around the sun. While turning around the sun, the seasons; and while turning facing the sun, night and day come about. Every morning, the time after imsak until sunrise is the dawn prayer.

Allah Almighty is personally facing the people themselves. That's what He means by witness. Allah becomes a witness to us at the dawn prayer. That's the witnessing. That's why that dawn prayer is so precious.

Every minute the sun is rising. Every minute the sun is rising. And every minute, further on, before the sun rises, Allah Almighty is facing those who pray, as witness. For 24 hours you've been praying in the presence of Allah Almighty. That's (?) a medicine. This witnessing, this is the witnessing. Not the witnessing of the angels. Allah... the witnessing of the angels, I too wouldn't take the angels' witnessing into account and say they witnessed for me, because Allah Almighty in the verse says I am present and watching everywhere. Where Allah Almighty is present and watching, if I am always before Allah Almighty, I have no need for the angel's witness.

Fatma Çelebi, our child, says: Peace be upon you, sir. Allah Almighty, Surah Al-Baqarah 154, the verse: Do not call those killed in the way of Allah dead. On the contrary, they are alive. But you cannot perceive it. Since the martyrs are in the class of those brought near, since the martyrs are in the class of those brought near, does this verse apply to the whole class of those brought near, sir? May Allah be pleased with you. I kiss your blessed hands. If Allah Almighty calls one class the class of those brought near and that class corresponds to the verse like this, there He does not separate the martyrs from the prophets.

If the prophets had been separated too, the martyrs would have been above the prophets. A person with a little faith does not hold martyrs above the prophets. Because the prophets, being directly from the spirit of the Prophet, I people who say I am (?) of Islam, and with Allah Almighty, in Surah Al-i Imran, verse 81, those who made a covenant directly. Yes, the martyrs (?) now the rank of the prophets. yes, (?) a guest says: Peace be upon you, sir, the sixteenth, Surah An-Nahl, verse 72, he says. Surah An-Nahl, 72. Verse 72. Give it to me.

Allah has created for you spouses from your own selves. When He created our father Adam, He created woman so that his nafs might find rest. But He didn't create her for the man to have pleasure and fun. He set up the first human factory. Because all the people He created will come into the world, and in the world prove what kind of people they are, and go to the hereafter. In this case the man is strong, a full nafs; the woman is half. What does it say? Their selves, so that Adam's self may find peace means giving him desire, and with that desire, when they unite, from the human seed in his loins, whichever spirit is to come into the world, He gives that spirit to her there, on the woman's fortieth day.

Yes. And from your spouses He made for you sons and grandchildren. Yes. He provided for you with good foods. Do they still believe in falsehood and are ungrateful for Allah's blessing, it says. Here Allah Almighty says: there is no other god besides Me; I created Adam, from Adam I created his wife, I gave you spouses and children, I give you all your provision. Allah Almighty, from A to Z, from the earth to the heavens, the seven layers of heaven; even in the verse every soul shall taste death, the inheritance of the heavens and the earth will remain to Allah; according to that verse, since He guarantees the provision of all the created and provides for all He created one by one, will you still be ungrateful to Me, He says. He's trying to warn us, He wants us to turn to His essence. That's the meaning of the verse.

Let's see here, are there other questions? came Ayşe, our guest child, says: sir, in the case of adoption, between the boy or girl children and the parents does a state of mahram come about? May Allah be pleased with you in advance.

The mahram situation is like this.

When we retire to rest, there's the midday nap.

People may sleep undressed. Actually it's general. Exceptions don't break the rule. For example, to the Prophet: O Prophet wrapped in his garment as he lies, it says. We don't sleep undressed. But in the heat there are those who uncover themselves. That's when it says: let him knock on the door three times. So he doesn't see the one inside in that state. Or else with his mother, between mother and father some situations arise. In that case, when told go back, he mustn't go inside. And if there's no sound, he must turn back. His father is (?) or naked. So that he isn't seen like that. Otherwise, at other times there's no privacy.

There's no privacy from one's own mother and own father.

The verse lists those who are not subject to privacy like this. (?) that part.

His mother, his father, his maternal uncle, his maternal aunt, his paternal aunt,

the father's sons; if he married a second time, a third time, the stepmothers, that is, the stepmothers; the father's wife, the son cannot marry her. These are mahram. Look at me.

Look.

Let them not display their headscarves. Let them draw their headscarves over their collars. Their husbands, their fathers, their husbands' fathers, their own sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their own women, believing women, those under their authority, their slaves, among men dull-witted persons such as servants who feel no desire for the women of the household, or children not yet aware of women's hidden womanly features; let them not show their adornment to anyone else, it says. These are the mahram ones. My child Ayşe.

Sir, this part, too, after knowing it like this, let's see, is there another? Sir,

Peace be upon you, sir. Surah Al-Baqarah, verse 18: it says they will no longer turn back from that state. It occurred to me here: shouldn't it say "as long as they are in that state"? I thought. How should it be, he asks. Here many verses were written according to ideology. I said it before. The original of the Quran is only these Arabic writings in Arabic. This is the original of the Quran. But when the Quran was explained, people wrote what they understood according to their intellect, squeezed Allah Almighty into their own minds, and words by which they described Him, or ideologies, or Zionism's words, are full here. Which verse, he says?

The eighteenth verse. They are deaf, dumb and blind. Look, if we read from the verse above it, it's like this. one

verse above, if we read it: the state of them, the hypocrites, is like a fire lit on a dark night, it says. Oh, how nice. That is, these hypocrites come into the world: I won't have any connection with Allah. I'll light my own way myself, he says. Look: like a fire lit on a dark night. When they came into the world, they were in darkness. Whereas in Surah Ibrahim, Surah Ibrahim, verse 4, what does it say? Look there. Now Surah Ibrahim... When the fire lit up its surroundings, Allah at once took away their light and leaves them in darkness. Can Allah be like that? Allah addresses the whole world in the verse.

Whatever you are, come, He says. Repent. Repentance. The door of repentance is open until death. Come, He says. Here He has left them in darkness. They lit their own way. And Allah Almighty couldn't bear it. He saw them as rivals. He destroyed them. He left them in darkness. He put out their light. Is this (?) or what? Can a verse be explained like this?

Of course: the state of them, the hypocrites, is like a fire burning on a dark night. When we come into the world, we are in darkness. Allah sends us prophets, books. Together with mother and father He raises you. He prepares you for that world. Prepares you for the setting. Well, isn't this a light before you? Aren't your mother and father a light? Aren't scholars and books a light before you? Allah sends this to all people.

Yes, the fire lights up its surroundings, and those who put out the fire leave themselves in darkness; or those who turn their backs on the fire, those who turn their backs on the light; that's the taghut: it takes you out of the light, it says, and leads you into darkness, it says. Look what it says here now, Surah Ibrahim, right here.

Yes: by their Lord's leave, people out of darkness into light. Look, Allah Almighty, the first verse of Surah Ibrahim: people, by their Lord's leave, people out of darkness into light, that is, onto the path of Allah, the Mighty, the Praiseworthy, to bring them out: it is a Book We sent down to you, it says. Here people, in verse 17, say it like this; and now in verse 18, of course, they'll do something with it, they won't be able to patch it; because first of all they build a wrong building, then on top of that building they lay a wrong foundation, and on that foundation they try to put up a building. They are deaf, dumb, blind; they will no longer turn back from their state, it says.

This, because we have faith, our faith; we call them unbelievers, but this, among the unbelievers, isn't there anyone who turns back? There is. Isn't there anyone who repents? There is. Well, if this applies to all of them: they are deaf, dumb, blind, they will no longer turn back from that state; and He puts out their light, them in darkness, in light. Look. He invites them to (?). He leaves them in oppression. And here, because they're blind and deaf, they won't turn back. But it says this to the people there. Write the correct version of this.

Does this hold together now?

Or their state is like that of someone caught in rain pouring from the sky in thick darkness of the night, among lightning and thunder. That is, out of fear they block their ears and so on, and out of fear their hearts break to pieces. Now this is different. Here it speaks only of these unbelievers. But here it's like this: they are deaf, dumb, blind. They will no longer turn back from that state. This has to be given its full stop. How will you do that? At the Gathering of Elest, in Surah Al-A'raf, verse 172, the people who gave their covenant denying Allah. Those are the ones who are deaf, blind, dumb, dumb.

Here you'll open a (?) bracket for this. You'll make that part stand out first of all. Those who gave their covenant to Allah not unknowingly, as Muslims, but knowingly. That is, those who gave their covenant denying Allah. Here you'll take out that bracket. There are mistakes like this in many places. We corrected some of this, the crude parts, the parts that are plainly visible. Is there another question? No, sir. No other question. We have roughly 10 minutes left too.

Now, the meaning "as long as they're in that state" that the guest mentioned doesn't fit this verse. Because in this verse Allah Almighty speaks entirely of the rebellious. He speaks of those who went into kufr and don't recognise Allah. Here there should have been a small opening. They are those who denied Allah at the Gathering of Elest. They are deaf, dumb, blind. They will no longer turn back from their state. That is, they had themselves sealed in that way. There is no turning back from their destiny now, it says.

Let's see if another question has come.

Ahmet Doğan, Hodja. Peace be upon you, with respects, a reply. Nowadays, burials in the same grave; and after a certain time, since the marriage between a woman and a man lapses after death, it is said they are not put in the same grave. What is your view on this? With respects, may Allah be pleased with you in advance, he says.

There are so many who have died in the soil. There are so many bones. Those places become graveyards. On top of (?), women are buried too.

Here they say seven years have to pass. Seven years. Why do they set seven years? Man has seven states of the nafs. Each corresponds to one year. They say: within one year one nafs passes into the soil, in the second year the second nafs into the soil; created from soil, it went to soil, they say. That's true. All of us were created from soil. Soil. Our real existence is the spirit, nafs and soul. At the moment of death, the spirit, nafs and soul, Allah Almighty, together with the angels Munkar and Nakir, will keep until the Day of Judgement, that is, until the resurrection, in a certain place.

That is, each time everyone in the barzakh, in their own cell, sir, will keep whirling there. Aware or unaware of himself, what does he say there? (?), (?), sir: Allah is the Truth, he says. The aim of his saying it is seeing Allah at the address "Elestü bi-Rabbiküm". It's because in the world of lahut (?), because he saw Him.

In this case, after seven years pass, I mean the bone rots anyway, there's no objection at all to burying a woman and a man on top of each other. In my view. I'm saying it according to the verse. There, there is neither soul nor spirit. They themselves... yes, the grave is here, but they themselves are in the barzakh, they are alive; but man body, in the human body there's a cell that doesn't die; it neither rots nor burns nor disappears. Allah Almighty, the earth becomes another earth, the sky another sky, when He makes the world flat and level, (?), He says. That is, there He'll water us with a water.

We will water you with a water, He says. And this water is the water called the Sea of Secrets in the sixth layer. Only that will dissolve that cell in the body. And from there, like plants, people will come out in their bodies. They'll unite with their spirits and go to the hereafter. Now, in the same place, two cells coming out together is objectionable. This is somewhat objectionable. But there, when they first rise, maybe in that place, before us, so many people have been buried. Because the world has gone through many wars until now. In many places deaths, I mean mass burials; it's all there, in mass burials.

Yes. This is an objection. For example, it was my brother's will. Bury me on top of my mother, he said. And my mother, well, died in 1978. And he himself died at the end of 2022-2023. In between, (?) years had passed. We buried him there. These are mahram to each other. They can rise there. I see it as somewhat objectionable. Not fully objectionable, but I see it as somewhat objectionable. Because there too, when we rise, when everyone says "myself, myself", it's a place where no one will look at anyone. In such (?), according to (?), these are objectionable. We sent you two garments, He says. The first, the garment with which you cover your private parts and are protected, sir.

The second is the garment of taqwa, He says. Turn towards taqwa, He says. Take precaution through taqwa. From taqwa. But if you have no choice, they can be buried. Yes. Write down Ahmet Doğan.

Let's see, is there another?

There's one more question. Peace be upon you, sir. Between reading the Holy Quran from the mushaf and reading it from a phone, computer and so on, is there a difference? Sir, sir. There's no difference at all. Read it from the phone if you like. Read it from the internet if you like. Read it from the book if you like. Or listen without reading, if you like. Follow along yourself.

It's all the same.

Even those who can't read, with the reciters on television, follow it along with an arrow pointer. That way they even complete the whole Quran. If you keep that pointer moving where those reciters are reading, word by word, you too will have completed the whole Quran. Because deeds depend on intention. This is very important. Allah doesn't make things hard for people. He ties everything to your intention.

stay well, be entrusted to Allah, for Allah Almighty's sake Al-Fatiha. Amen.