An-Naml 40: And the one who has a knowledge (given from Our side) from the Book said, “I can bring it to you before you blink with your eye.” When he (Solomon) saw it (the throne) placed on his side, he said, “This is a trial for me from my Lord to see whether I will be grateful or ungrateful. Those who are grateful are only grateful for themselves and those who are ungrateful shall know that my Lord is Ghaniyy (Most Bounteous) and Kareem (Most Generous).”

As for the one who had a knowledge of the Book given by Allah, he said: I will bring it to you before you can blink. When Solomon saw it, the queen's throne, set firmly right beside him, from knowledge — that person who had been given a knowledge by Allah — said: This, to test me whether I will be grateful or ungrateful, is from the grace my Lord has shown. Whoever is grateful is grateful only for himself; as for whoever is ungrateful, let him know that my Lord is in need of nothing and is most generous, it says. Yes, that is, these things that happen, these situations that are done — are they from Allah, or am I by myself, are they from me — saying so, a person must not attribute this to his own nafs; he must thank Allah, it says. All of it is from Allah, it says.

The person who had been given a knowledge of the Book by Allah said: Before you blink, that is, before you close your eye and open it, I will bring you her throne, he said. At that moment the throne appeared right beside Solomon (peace be upon him). It is narrated that the person who had been given a knowledge of the Book was the vizier of Solomon (peace be upon him), Asaf bin Berhiya, or Khidr (peace be upon him), so it is narrated. The book mentioned in "a knowledge of the Book was given to him" is the Zabur (Psalms). Therefore it is among the verses of the Holy Quran. Even though the Holy Quran had not been revealed at that time, the Torah, the Zabur and the Gospel are verses of the Holy Quran. In Solomon's time, his father David (peace be upon him) was given the Zabur.

By means of a knowledge taught to him by Allah from this book, he brought Bilqis's throne in an instant right beside Solomon (peace be upon him).

Moreover, the fact that this task was not given to the jinni but that it was brought by a human in an even shorter instant reveals that the human being is very noble and powerful. Solomon (peace be upon him), seeing Bilqis's throne right beside him, immediately gives thanks to Allah and says: This is a grace from my Lord. Within this grace, it is a test from my Lord. I wonder, my Lord — will I be grateful to my Lord or ungrateful? That is, Solomon says: this grace is a test for me from my Lord. I wonder, he says, will my Lord (?) be grateful? Or will he be rebellious against (?)? It is a test, he says.

If he is grateful, he is grateful for himself, he says. He is grateful for himself. Because people too, the universe — all beings created within this universe have been created so as to show their need of Allah. Every living being and every atom is in need of Allah. Whoever eats and drinks what Allah gives and does not waste — if they thank Allah, Allah raises such people in His presence. He gives them distinct ranks. Because these people knew their Lord; they understood that their eating and drinking and their not wasting came from their Lord's grace, and they submitted to their Lord. They knew Allah as One and were not ungrateful by associating partners with Allah.

And whoever is ungrateful, let them know that Allah is in need of nothing; Allah exists by His own essence; He is the one who feeds all His creatures with mercy and (?) and gives them drink; as for the human being, whom He created so that His essence be recognized and known, creating him the most noble, He gave him a value above all His creations. But whoever is not worthy of this value and turns his back on Allah, takes the blessings Allah has given to be from Allah's creatures, and associates partners with Allah — such people are ungrateful, ungrateful people. These people, who seem free and unaccountable in the world of mulk, by the moment of death caught — when they are caught by the moment of death, it is then that they understand what they have done, and when they set out on a journey where regret no longer helps, on that day of reckoning they will give account for what they did.

Yes, every soul shall taste death, and your return is to Me — according to this verse, our journey to the hereafter, to give account to Allah Almighty, will begin. When he says: Now I have seen, I have heard, I know; send me back once more and I will worship You — there is no going back again. The treasure of life has gone from a person's hands, and even if a person came not once but a thousand times into the world, as long as those traits are in him, he will never again return to Islam. Yes, Allah, who is our Lord, is most generous, most merciful. Because Allah is Rahman; whoever they may be in the universe, He gives life to His creatures, feeds them and gives them drink.

Allah never wrongs any of His creatures. Allah is just; what all created beings earn is the recompense of their own two hands. For this reason Allah's justice and His attribute of Rahman have encompassed the universe; His mercy has surpassed His wrath. (?) For this reason, in the world of mulk before the Day of Judgment, toward the one who denies Him or knows Him, He acts with justice. Without distinguishing any one from another, He gives them their sustenance. Yes, today there are those who deny Allah Almighty. There are those who know Allah Almighty. There are those who associate partners. To none of them in this world, making a distinction, does He say: You are a disbeliever, I will give you little.

You are a Muslim, I will give you much. You (?), I will (?) you — He does not say that. He has left all of them free in their own will. Why does He do this?

In the covenant of Elestü bi Rabbiküm He made a covenant with people; their wishes and desires, their aims, He gave to them. He wrote these for people as destiny.

Had He wished, He would have put them into hell right there. And the Muslim into paradise. But because Allah Almighty created man like His essence, so that people — in Surah Taha, verse 134 as well — would not say: Had You sent us to an unseen world, had You sent prophets and messengers, had You sent us books, we would not have fallen into this base (?) — that is why We did so, He says. Anyway, He did it; He sends us to the world, to a world where His essence is not seen — that is, we call this the unseen — to a world where His essence is not seen; us, by our own will, by our wishes and desires, whatever we asked of our Lord, whatever our character is, accordingly He programmed us, and brought us into the world and placed us according to our own wishes and desires.

Accordingly He programmed the worlds, and no one will step outside this program. And man will not change his own destiny. In this situation, Allah Almighty, making no distinction at all among people on earth, so that everyone, by their own wishes and desires, proves what kind of person they are — after taking as witnesses themselves, those around them and Allah Almighty, at the end of a certain lifespan, once that testimony is over, having filled out this lifespan, the command of the Truth comes to pass, and one passes on to the hereafter. So Allah, who is our Lord, is most generous, most merciful.

Because Allah is Rahman. Whoever they may be in the universe, He gives life to His creatures, feeds them and gives them drink. Allah never wrongs any of His creatures. Allah is just. What all created beings earn is the recompense of their own two hands. For this reason Allah's justice and His attribute of Rahman have encompassed the universe; His mercy (?) His wrath. For this reason, in the world of mulk before the Day of Judgment, toward the one who denies Him or knows Him He acts with justice. Without distinguishing any one from another, their sustenance He gives them. When will the distinction be made?

Since the attributes Rahman and Rahim are here, here there is absolutely no distinction. In the hereafter He will lift the attribute Rahim. He will lift the attribute Rahim from them. Only the Muslim, those who are Muslims, will attain paradise. The others, hell. Yes. But His mercy in the hereafter is only for the believer. Whoever turns his back on Allah, denies Him, takes the blessings Allah has given to be from Allah's creatures — if they associate partners with Allah, these people in the world of the hereafter are alone and forsaken. Allah, by His justice, has lifted His mercy from them. The wealth, children and (?) they relied on have brought them no benefit.

All the good deeds they did in the world have also gone to waste. These people have been left all alone there. They have neither an intercessor nor a helper. Allah has not wronged them. They have wronged their own selves.