Yunus 66: Know that all things in the heavens and the earth belong only to Allah. (In this case), the ones who worship partners that they associate, other than Allah, they do not follow them (the partners). They follow only superstition and they only tell lies.

We have come to verse 66 of Surah Yunus. Know well that whatever is in the heavens and on the earth belongs to Allah alone. Amanna wa saddaqna. Why "whatever is in the heavens and on the earth"? Know well that whatever is in the heavens and on the earth. This means anyway: whatever is in the heavens, on the earth, and between the two. Within this universe He created, enclosed by the Arshullah, which He calls Allah's Throne, whatever there is, from the atom to the globe, all belongs to Allah. The reason? The reason is simple.

Because Allah is the Creator. There is no creator other than Allah.

The proof? Don't look at what I say. The proof? "The heavens and the earth and what is between them have known the remembrance of their Lord." What is this? As I explained before too. The atoms of matter, their nuclei, positively and negatively charged, the neutron and proton, the electrons, as they turn around their own axes, give off a sound. Although we do not hear it, Allah Almighty makes them remember Him. By His making them remember Him — that there is no god other than Allah, that the heavens and the earth and what is between, whatever He created from the atom to the globe, was created by the Lord — these are the symbol of this.

Yes.

It is explicit with the verses too. (?)

Know well that whatever is in the heavens and on the earth belongs to Allah alone. So, "every soul shall taste death," He says.

And finally the inheritance of the heavens and the earth will remain to Allah. So in this world we are the owner of nothing.

"But Hodja, I worked and earned this!" We are trustees. Trustees. We are trustees. What Allah offers us to make our living, the provision He offers us — the things entrusted. Because in the verse He says: "Every soul shall taste death; the inheritance of the heavens and the earth will remain to Allah." He created it; it is His property. In this case, what they have given us, the materials He created to provide our living, to secure our provision — temporary materials. "Or do you own a single seed of your world?" He says. "If that were so, not even as much as a seed's sprout would be given to you." So all of it is Allah's.

From whom are you taking Allah's property, and how do you lay claim to that property?

Yes. In this case, if the inheritance is Allah's — you know, they say: death, and the inheritance is lawful for those left behind — since from this world you cannot take a single atom to the hereafter; Huwa'l-awwalu wa'l-akhiru wa'z-zahiru wa'l-batin — of which He says: Allah Almighty, the First, the Last, the Outward and the Inward, who subsists by His own essence, the infinities ending in Himself — the Owner of the worlds is Allah; if He is the Owner of these worlds, to the hereafter you cannot take a single atom. What will I take? The wealth you give in charity for Allah, you transfer there.

"Hodja, I gave ten thousand lira — will I find ten thousand lira there? I gave a house here — will I find a house?" If you gave a house, you'll find the counterpart of the house. But made of light. When you transfer this from the world to the hereafter, it is not transferring the world's goods there. The world's goods are matter. The realm of the hereafter is of light. When those heavens become other heavens, He says, and the earths become another earth, when the world, He says, comes there completely flat, when people are gathered there on the flat ground and go before Allah Almighty, the world, He says, will be rolled up like a rag and thrown into Hell. The world.

So these bodies we see, being created from earth, when they go before Allah Almighty — "when you come before Me with a driver," He says — the driver: when body and spirit, the spirits, are paired, with body and spirit coming face to face, with our mouths silenced, our feet bound and our hands made to speak by Allah Almighty — when our spirit says, "Why do you come as a witness against us?", in our body, "Allah who makes me speak is speaking" — not in our body; against our spirit, after the testimony is over, (?) our spirit says exactly this to Allah Almighty. "You are being returned to the One who first created" — and there the body dies a second time.

According to the words "We bring you to life twice; twice they die." Our body dies a second time there. Spirit, nafs and soul are one; the bodies are separate. The poor wretches unaware of this put people into Paradise and Hell with our bodies too, and bring the world into Paradise and make people live there.

Yes. Know

well that, well, whatever is in the heavens and on the earth belongs to Allah alone. As far as we have explained: with His attribute of Creator of all, whatever exists from the atom to the globe belongs to Allah. What they give us, out of His grace and generosity, His favor and bounty, are His blessings. Then those who worship partners besides Allah, those who worship — what are they running after?

If all is Allah's, and all created things remember Allah, then if you carve matter, which remembers Allah and is unaware of itself, and worship it as a god, if you associate partners with Allah, what are you running after? You run after the whims of the nafs, you run after pride and arrogance, you run after Satan, you run after the taghut on two feet, without using your reason, to the minds of those who rebel against Allah you mortgage your own reason, and because it pleases your nafs, dark and swampy paths, taking them for life, you choose those swampy paths. Is this now — the honorably created human, his life with the reason given to man — is this the comparison? I mean, can the two be compared? Allah creates you honorable, gives you a fine reason, and with this reason you tag along after Satan, the enemy who will deceive you; with your own reason you deny Allah who created the worlds; what Allah created, carving it with your hand and setting it up as a god, attaching yourself to those idols and running after them, what are you trying to prove? One single thing you set out to prove.

The grudge you feel against Allah, and, at the covenant of Alastu bi Rabbikum, the rebellions in return for the pledge you gave to Allah. The separation into the part He calls "those of the left" there — what does it say? (?) three classes: "O people of the right, glad tidings to you; O people of the left, woe to you"; a third group, the sabiqun group. So, those who, each according to their own covenant, when they covenanted with your Lord in that realm, had their own desire and wish, their will, written for them as destiny; those who, so they could live their destiny, took the characters that would set those natures in them; those who in that realm had their ears stopped, a veil drawn over their eyes, and their hearts sealed; those who, coming to this world, with the whims of their nafs sidestep Allah's command and see Satan, the enemy of man, as a friend; who sidestep Allah and tag along after those who rebel.

These. Those who, since they have deified their own nafs, run after their own nafs.

Yes.

Their leaders, He says — in Hell they will say of their leaders: "O Allah, give these a double punishment. Because we followed them. We thought they were telling the truth," He says. And their leaders say: "You were no different from us." "We just made a recommendation to you," they say. "And you immediately followed," they say. "If you yourselves (?), would you have followed us?" they say. How well they put it. How well they put it. Allah Almighty informs us of their situation. "Indeed, they follow nothing but conjecture, and they only lie," He says. Lies. "They are lying disbelievers," says Allah Almighty.

Because at root they deny Allah, they are liars. What they follow is only conjecture.

We explained it in earlier lessons. Although they know Allah as Creator, those who do not believe that the one who created them is that One Allah are waiting for an imaginary Lord. An imaginary Lord. How do you know, Hodja? That they are waiting for an imaginary Lord? "They will not see their Lord," He says. Those who don't know these verses say, Allah — they say there is a verse indicating He will be seen in Paradise, they say. And some say: they will be gathered blind, sightless, they say. Unaware of the verses.

You know, in that Supreme Court of Allah Almighty: "We came, we saw; is there now no chance to go back?" He says. "We have understood," He says.

You can now realize how ignorantly, how unconsciously those unaware of the verses are directing people. So when He says "they will not see their Lord," this symbolizes tawhid, tawhid. It symbolizes La ilaha illallah. There is no god other than Allah for them to find the Lord they imagine. Yes.

When I think about it, those who in religion reach certain positions and drag millions of people after them, who have reached a certain level, become possessors of (?), and behind that (?) tell people superstitions.

Those who lead people into misguidance, claiming to explain Islam.

And when I think about in whose hands this Muslimhood, this Islam, has been left, when it is laid before my eyes, my heart aches, my very heart.

People unaware of themselves, who do not believe it is that One

Allah, wait for an imaginary Lord. And although Allah Almighty, after proving His existence with miracles and so many verses, addresses these people and says "I am your true Allah," and sends His verses that from conjectures and doubts will save people and shed light on them — still, these people, whose earlier feelings were written for them as destiny — by earlier I mean: when they covenanted with Allah Almighty at the covenant of Alastu bi Rabbikum, these people who had that covenant written for them as destiny — again, in the world too, waiting for an imaginary Lord, amid conjectures, their true Lord they deny. From this state too, calling Mary Allah's wife, Ezra Allah's son, Jesus Allah's son — those who (?) their own imaginings and run after them.

Yes. And it is beautifully proven.

While they wait for this imaginary Allah — and in the verse too, that they wait for an imaginary Allah, the Allah in their own minds, we understand very well from this verse too. When they see the punishment in Hell: "O Malik, tell your Lord to lighten the punishment on us a little," it says.

He cannot say "our Lord." "Tell your Lord." Because he is waiting for the Lord of his imagination. And that Lord of his imagination will come too; saying "You were your Allah, who put you here?", they will take revenge on the one who put them there, and with that pride and arrogance, tagging along after him, pursuing their own wishes and desires, they will drown that place too in (?).

So how justly Allah rules: to those who, in such pride and arrogance, drown everything around in (?), He grants no right to life, according to His verse "there they neither die nor live." They neither die nor live. A person who doesn't die is living, that means. Well, then what does it mean when it says "nor do they live"?

(?) in the world, debt upon debt. My food and drink from Ahmet, from Mehmet. Someone comes to me: give your money, give my money. One comes: give my money. One comes: pay your debt. One comes and pushes; one speaks, gets up. One comes and uses him in the heaviest work, so he can take his wages and pay off his debt. Is this living, then? Is this living? But another, in pleasure and delight, every order of his is carried out, everything he says is done. A beautiful life. He has a car, a yacht, a house, a palace, a summer house, a winter house. Now, he neither dies nor lives. In that state. But the other one lives.

So in that Hell, which is an eternal abode of punishment, since there is no death anymore — in that punishment, in that fire, in that torture, when he says "O destruction, where are you?" — in a realm without death, is that life? That is (?). Yes. May Allah protect us from such a punishment.

Yes.

Again in the world, in the world too, waiting for an imaginary Lord, amid conjectures, they deny their true Lord. So while they wait for this imaginary Allah, judging events according to their own minds, judging events, with stories that have no basis at all they constantly lie. Because they are liars. Because, though they have no knowledge about Allah, with words they make up they attribute guilt to Allah and are constantly upon a lie. They are constantly upon conjecture. Those who speak without having any truth or proof in their hands — for example, though we speak with verses, people addressing us with blah blah blah.

Fine, you accuse me this much — then with a verse accuse me. Have a proof in your hand, for Allah's sake. Just like that — whom are you accusing? You're exposing your own shame.

So too are the people who follow conjectures. Though they have no proof in their hands, they speak according to their own minds.