Ar-Ra'd 15: Willingly or unwillingly, what is in the heavens and in the earth, and their shadows, prostrate (sucud) to Allah in the morning and in the evening.

Those in the heavens and on earth and their shadows too, morning and evening, willingly or unwillingly, only to Allah prostrate. I now ask you.

Does the disbeliever's body also prostrate? How does it prostrate? The disbeliever doesn't go into prostration.

Those in the heavens and on earth, along with their shadows, morning and evening, willingly or unwillingly, prostrate only to Allah.

Pay attention to the verse. A question like the one I asked may come to your mind. But I don't prostrate. This verse says so. Come on, is it perhaps made up? Did someone else say it? Or, since Allah is free of deficient attributes — since He is free of deficient attributes, and since I don't prostrate, what is this? You may say.

I say: O man, pay attention to yourself. To yourself. You possess, made of flesh and bone, outwardly, in appearance, a bodily frame. His Holiness İbrahim Fakirullah says thus: There is a me in me, deeper within than me. Your true being is your soul. Your likeness as matter, as matter on the earth — your appearance, clothed in flesh and bone, is your appearance as a body. It is not the appearance of your soul; it is the reflection of your soul. You are not one, you are two, two. You are two, two. What governs you is your soul. your soul; what governs this body is your soul. When you come into My presence with a driver, it says.

With a driver. Who is this driver? Together with the body, it says, when you come into My presence. We bring you to life twice and cause you to die twice, it says. Our first coming to life is here, in the body. Our first death is here. Our second coming to life is at the Gathering. Our second death: after being called to account, the death of the body, and the body saying to its soul exactly this: you are being returned to the One who first created, it says, and it tastes death a second time. So, man — O man, come to your senses. You cannot say "this is what I am" because you outwardly have a body, as you appear.

This is the reflection of your soul in the world. It is your outward appearance. So, since tomorrow at the great tribunal, to the smallest measure, an atom's weight, your body will come as a witness, beside it be honest and upright. Go wherever you go. Enter whichever cell you enter. Go into whichever (?) corner you go into. Don't forget your body, which is a witness with you. Yes.

That is why: those in the heavens and on earth and their shadows too — whose? The disbelievers' shadows and bodies too. The bodies are not disbelievers. The man driving it, the driver, is the disbeliever. Allah Almighty has given the body as obedient. In man: Islam comes, Islam lives, Islam goes. Islam comes, a disbeliever lives, Islam goes. Islam comes, Islam lives, a disbeliever goes. Look, it always came as Islam. (?) The driver drives it, the driver — the driver's I mean, skill. Like this: suppose I have a car. I get into my car. I go wherever I want. Then, when I come back, I park my car. I get out of it and leave.

Your coming into the world is the same as getting into your car.

Then, when you get out of it, Allah's decree comes to pass and you go to the hereafter.

In this case, if you drive your car on the right road, you go upon the straight path. If you turn onto crooked roads, onto gravelly, pothole-ridden roads, many misfortunes befall you, and with these misfortunes, when the journey to the hereafter comes with you, you go without faith.

Yes. So the shadow of everything prostrates to Allah. Here, since the disbeliever's body too came upon Islam, we said that all matter — all living and non-living matter, pay attention, living and non-living — apart from the soul, and apart from what He calls "min mâricin min nâr", "We created them from pure fire" — as matter, the materials we were created from, our materials, with neutron and proton, around their own axes, remember Allah. Their prostration is their remembering Allah. Whoever remembers Allah has prostrated anyway. It isn't necessarily saying prostration and going down into prostration — do shadows go into prostration?

In this case, I mean, do trees go into prostration? Their shadows: as for their shadows, in the bodies, as matter, their nuclei inside their atoms, by turning around their own axes, remember Allah. In this case, who governs it? The one governing it is the disbeliever. Allah Almighty says not a word to it. Yes.

Whatever has been created in the heavens and on earth — the heavens (?), what is between them, the Lord's (?) verse — according to it, all created things remember Allah. Their shadows too remember Allah. The meaning of shadow here: Allah created the angels luminous. People's souls too are luminous. In the world of reality, the hereafter, we have no bodies. These outwardly visible materials will disappear and everything will be luminous. The true beings are the luminous bodies that are created. The human soul: the body it has put on in the visible world is a shadow of the soul that gives the person his appearance.

In a verse: this world is the likeness and shadow of the hereafter. According to this verse, the human body, given to man to provide his outward appearance, is the shadow of a substance, that is, of the soul. So even if a person denies Allah in his nature, that is, in his soul, the body given to him and every cell of that body remember Allah. In this way, even if man's own essential being, his soul, denies Allah, even if they turn their faces from Allah, the bodies entrusted to people, constantly remembering their Lord, are never heedless of Him. So the heavens and the earth, what is between them, their shadows, willingly or unwillingly, remember their Lord.

And those who remember their Lord, by submitting to Him, have prostrated. Yes.