Al-Mu'minun 116: Exalted is Allah, Malik (the Ruler) and Haqq (the Truth). There is no god but Allah. Allah is the owner of the great throne.

What does it say? Surah Al-Mu'minun, 16... 116, verse: Allah, the absolute Judge and the Truth, is most exalted. Why is He exalted? Why is He most exalted? Because He is the one who creates from nothing. No created being can create even a single speck from nothing. Allah, who created all these worlds from nothing, is surely, among His creations, (?). There is no other creator, none at all. Yes. There is no god but Him. As we said, if He is the Creator, if there is no creator but Him, if He is most exalted, then there can be no other god but Him either. If there had been another god besides Him, that one would take what it created, this one would take what it created, and everything would be (?).

They would have tried to lord it over one another, of course. He is the Owner of the exalted Throne.

What does Allah Almighty mean to say here? When He says He is the Owner of the exalted Throne, what does He mean?

I explained it to you before. Now I will explain it again. Briefly, of course. Briefly. Well.

When Allah Almighty says "I am the Owner of the Throne", the seven layers of heavens, all these created worlds, the worlds, the Throne of Allah has surrounded. The Throne of Allah. When He says He is the Owner of that Throne, it comes to mean the Owner of all the worlds. What is it like? Picture a building. Let it be Doğan's building. Fifty floors, a hundred floors. Doğan's building. In this world there is just one building, Doğan's. That is the world. This whole world is inside Doğan's building. Floor upon floor. What do they call it? Inside there is Ahmet, there is Mehmet, there is (?), there is the moon, there are planets.

But whose building is it? Doğan's building. What do they say? This building is Doğan's. Doğan's. Why? Because Doğan has enclosed the building with all its outer walls. The Throne of Allah, too, with its outer walls, has enclosed all these worlds. When we say the Throne of Allah, all these worlds fall within it, the created things fall within it, and it says He is the Owner of the exalted Throne; the exalted Throne, that is, the Owner of all these created things is exalted, that is, a great Throne. Why great? Within all the worlds, too, more exalted than that, the Owner of the Throne. Yes, now let us read the verse again according to this meaning.

Allah, the absolute Judge and the Truth. The absolute Judge. Because there is no other god besides Allah. When it says He is the absolute Judge: on the Day of Resurrection, in the great court there is no judge besides Him who could decide in His place. Eleysallahu bi ahkemi'l-hâkimîn. He is the Judge of judges. There, on that day, the decision alone, the judgment belongs to Allah alone, it says. In the verse: on that day judgment belongs to Allah alone. It says: Allah, the absolute Judge and the Truth, is most exalted. The same meanings all support one another. In this case some people say judgment belongs to Allah alone. They forget that day.

When they forget that day, the verse they (?) wrongly, they (?) it by half.

They forget the judgments that people give. Man will earn reward and sin by the judgments he gives. So: Allah, the absolute Judge and the Truth, is most exalted. Because He is the one who created the worlds, besides whom there is no other god. There is no god but Him. They all support one another. Look at the words. He is the Owner of the exalted Throne. That is, He is the Owner of what He created. Allah Almighty is absolute in His dominion and the absolute Judge. There is no god but Him. Allah is the Judge of judges. In this respect Allah is complete and perfect. He is free of all deficient attributes.

He wrongs no soul, even by the weight of a speck. Allah is the Keeper of secrets. He is the Creator. He is the Possessor of wisdom. In this respect Allah is most beautiful. He has neither an equal nor, equal to His knowledge, anything like Him. Now, we say He has neither likeness nor equal, right? Well then, in that case how do you liken Him to a human? When it says "His spirit", the meanings are very different. There is no word that would tell these apart. When we say His equal: does Allah have an equal as Creator? Among His creations there is none. For example, if I were a master of an art, rose high in it, and were its inventor, could anyone be my equal?

Only if he grasps that inventor will he be his equal. He must do what he did. Since he cannot, he has no equal. No equal. And no likeness either. What does likeness mean? Being able to do what He does, or to bring it forth. Likeness. Go on, do what He does. Can you? While the meaning is this, they twist it into another meaning, distance Allah Almighty from His essential attributes, and that there is a part in man, that man's part is a part from Him — they go as far as denying that. Well, this does not amount to disbelief either. It is from a person's faith. Allah says: however you imagine Me, I am as you think of Me. In this case the person is not sinful, but who comes to grasp its secret? The scholars.

Which scholar is this? The scholar who learned from Ahmet and Mehmet and did a doctorate, people who fancy themselves scholars — not them. They get angry at me, but let them. A scholar means one who conveys the meanings of the verses to people in essence and as truth, who takes from the source. From the source. A stream flows. Where does the stream's water come from? From the source. That source gushes out of the ground. That stream flows. And the stream gives life to the places it passes through. How much water will you take from that stream, and how far will you raise yourself? And with the water you took from that stream you will think yourself a scholar.

I don't know if I can explain this point? Unless you are a source, you cannot call yourself a scholar. If you are raised on the ideas and superstitions of Ahmet and Mehmet, and, unaware of the verses, you expound the verses, you cannot call yourself a scholar.

You learn from Ahmet and Mehmet. You learn, and then you invent something. Ah, now you have become a scholar. Because you invented. You made something.

Reach a certain rank through this or that superstition-monger. With a signature on a piece of paper, with the signature of Ahmet or Mehmet, set yourself up as a scholar. Yes.

We come to: He wrongs no soul, even by the weight of a speck. Allah is the Keeper of secrets. He is the Creator. He is the Possessor of wisdom. In this respect Allah is most exalted. He has neither an equal nor anything like Him, equal to Him, to His knowledge. Allah is the Owner of the exalted Throne. What is meant by the Throne: what He created, from the speck to the sphere, existing through time and space, the seven layers of heavens and the earth He has surrounded and encompassed with the Throne of Allah. By saying Owner of the Throne, it makes known that all these created things within the Throne of Allah belong to Allah and that there is no other god besides Him.

So Allah, who, rising by istiwa from the Throne of Allah, in a place without time and space established His sovereignty, is most exalted. "Oh, this man has given Allah a form, has set up His sovereignty," they say. There are others.

Wherever Allah Almighty is, His sovereignty is there.

In this case, if Allah Almighty is free of time and space, if His Kursi is exalted, His Kursi, this Kursi — where is it? Did Allah Almighty make up this Kursi Himself, Allah forbid? (?) Kursi.

Yes. What is there, where His Kursi is? His sovereignty. Is this world not a likeness, a likeness and shadow of the Hereafter? Don't sultans have their particular places? They do. Don't they all have palaces? They do. And Allah Almighty's palace too is outside time and space: His Kursi, His palace. Yes. So Allah, who, rising by istiwa from the Throne of Allah, in a place without time and space established His sovereignty, is most exalted. His creations are in need of Allah, while Allah has no need of His creations. Allah's glory alone is exalted. Yes.