Al-Furqan 59: It is Rahman (Allah the Merciful) Who has created in six days; the heavens, and the earth and the things in between them, and then enthroned Own-Self beyond the Throne (that is beyond time and space). Ask this to those who know.

Surah Al-Furqan, verse 59. He who created the heavens, the earth and what is between them in six days,

then also rose above the Throne — over this part we struggled, we struggled a lot. We said: does Allah Almighty seize what He created? It said: He seized the Throne. He seized the Throne. We said: but Allah Almighty creates what He creates under His rule. Where does this "seizing" come from? After quite a struggle, they changed it. If you look at the old (?), it always says "seized". After that they said "istiwa". So that was shed as well. Then we said: Allah Almighty is beyond time and space; He established His sovereignty where there is no time and space. This time they said he made Allah Almighty, Allah Almighty, a holder of sovereignty.

Well, if not the holder of sovereignty, what is Allah Almighty? Yes. Where is His Kursi? His Kursi is outside time and space. Well, Allah Almighty would have a (?) Kursi. That is, He would have a specific place. Well, now here He is freed from time and space, that is, He rose above. He set up His Kursi where there is no time and space. When we say He established His sovereignty, those whose minds don't work, who in many things look for a calf under the ox, people with ulterior motives, keep stirring things up. In their own minds. They don't think. If people only thought, they would find the truth.

He says: do you not use your minds at all? Or, when it's beyond him: well, what is this man saying, I wonder? Don't speak like that. Let's look into this and see. Is it the truth, is it right, what is this? What is it all about? Right? One has to talk it over. Now, if I were blind and you described the sun to me. I don't see anything. Describe it as much as you like.

To a person who doesn't see the sun, if that eye isn't open, for thousands of years you may describe it, you can't. What does he say? What would I say to you? "Oh, look," I'd say. That is, a person whose eyes don't see has never seen. A person who supposes everyone is like that. The man lives in a dream world (?).

And those (?) are just like this. When something is beyond his mind, he sets out to accuse him. These too come in kinds. Some are hypocrites.

They appear Muslim.

They come up to a certain point.

There they try to play whatever game they want. The second kind can't grasp it.

The person before them — just as they accused the Prophet of being mad, mad — in the same way they accuse him. A third kind doesn't understand it. He holds a position. Out of the pride and arrogance in that position-holder, he doesn't accept it. So people are of various kinds; the finest person uses his mind, and where he sees the truth he takes it — the person who answers to this hadith: "Knowledge, even if it is in China, go and get it," it says; that is, however far it may be, if it's knowledge, if you have heard the truth — here position and rank are with Allah; position and rank belong to people who have attained that state — their position and rank. Not to people who have not attained that state; if you have occupied that place, you are a sinner there, you are accountable; if you are not worthy of that rank, you must leave it.

But people of our time, be it a rank or whatever, whether they suit that rank or not, they don't think about that. "As long as I rise to that rank and (?) with fame, glory, pride and arrogance. Let my money (?) be plenty, let people be at my command."

Do you know how I see these people? Someone has set out on a journey, heading toward the Truth. While crossing the desert, bandits rob them.

While saying, "I'm going to the Truth." These are people robbed on the path of Truth.

We read verse 59 of Surah Al-Furqan again. We continue. He who created the heavens, the earth and what is between them in six days, then also rose above the Throne, who is outside time and space, is the Most Merciful. Ask one who knows about it, He says. Now, He says: ask one who knows about it.

Is there anyone among us who knows? Who are those who know? The prophets. They're gone. Well then, this verse addresses that time. Is that so? Because people can't understand the verses and can't even imagine them, they cannot imagine that there are such people among us. They can't imagine it. Even if the person says so, they can't believe it. Who will believe? The people of faith. So I am of the people of faith. Am I not of the people of faith? You are of the people of faith too, but say your faith is 10 grams. The other one's is 200 grams. You can't be equal to him. Yes. Now. What does He say?

It is the Most Merciful. That is, He who then rose above the Throne, who is outside time and space, is the Most Merciful. Ask one who knows about Him, He says. Allah Almighty created the heavens and the earth and what is between them in six days. These days are not earthly days. Days of the realm of the Hereafter are meant. A thousand years of the earthly realm are like one day of the Hereafter. So by earthly days, the heavens, the earth and what is between them, in six thousand years, were created. Allah Almighty created everything by programming it within a plan and program. When Allah Almighty wills something, He creates it.

Creating is not hard for Him. But this does not happen with sound and letters. That is: He said "Kun, be!" and it was. Allah Almighty's saying "be" refers to Allah's will. It means He creates what He wills.

Now, about His saying "kun", Imam al-Ghazali says this, and how beautifully he says it. "And what does that fool say?" he says. "He said 'be', with sound and letters," he says. He said "be" and it was. So then, that He said "be" and it was not — that He said "be" and it was not, how do we know that? Allah Almighty says it in this verse anyway: "I created it in six thousand years," He says. So what does this "be" mean? "Be" means: when Allah wills to create something,

He creates it. He makes it. Because He brings into being from nothing. So it's not that He said "be" with sound and letters and it came to be. Now, in creating these worlds, Allah Almighty encompassed the worlds with His Throne. Just as a building is constructed, and with its outer walls and various roofing the building is secured, so Allah Almighty, creating the heavens, encompassed them with the Throne of Allah. Imagine a building. Seven floors, its facade and roof closed. Whose building is it? Ahmet Efendi's building. Mehmet Efendi's building. Seven floors. On the seven floors, say each floor has 20 flats, 30 flats, 50 flats.

On each floor. Each floor has its own tenants. If the seven floors had 50 flats each, there are 350 tenants inside. It isn't named after these 350 people. What do they say? It isn't named after the tenants. Whose building is it? Ali Şahin's building.

When it says Arshullah, when it says the Throne of Allah, it means this whole universe. Meaning all that is created within this universe, it signifies that their owner is Allah. Yes. Because it is Arshullah.

So when "the Throne of Allah" is said, the heavens and the earth and what is between them, all created things from atom to globe belong to Allah — that's what it means. In this way tawhid comes forth. That is, La ilahe illallah. Tawhid. There is no god but Him. If the heavens and the earth are Allah's, and besides Him there is no one who created these worlds, then these worlds, encompassed by the Throne of Allah and lying within space and time, become Allah's, and since there is no other (?) creator besides Him, inevitably tawhid, La ilahe illallah, comes forth. Yes. Who rose above the Throne, that is, is exalted beyond it.

Now we've built the building, built the roof, surrounded it all with the Throne, but our Lord (?) from there. So — outside the Throne. Outside the place where there is no time and space. Yes. Who rose above the Throne, is exalted from there, and Allah, not remaining within His creation, set up His Kursi outside time and space — (?) — yes, who set up His Kursi, has no need of His creation. Therefore Allah is also beyond time and space. He is Allah, free of all deficient attributes and perfect. He is the Most Merciful, who holds His creation under His rule. Allah Almighty's attribute Rahman: He who treats His creation with mercy, who does not torment or oppress them. He who gives life to His creation, feeds them and gives them drink, watches over and protects them.

That is why Allah Almighty, in this verse, used the attribute Rahman. Allah is One in the worlds. Since He has power over His creation and there is no other god besides Him, He could even wrong His creation if He wished. Would He? He could. His creation — He does what He wills, Allah Almighty, to His creation.

In whatever way He wished, He could have (?) them to torment, oppression and calamities. But His being the Most Merciful, giving life to the worlds, shows that Allah is not a wrongdoer. Full of mercy is Allah Almighty. What does He say? We do not load onto your backs a burden you cannot bear. Yes, how beautiful — that is, We do not torment or oppress you; We love to forgive, He says; knowingly We created you deficient, so that you would make mistakes and, through your mistakes, know your helplessness and ask Us for forgiveness; so that, knowing your nafs to be helpless, you would deem your Creator great, We created you deficient like this. So you will make mistakes.

In return, when you know your helplessness and ask Me for forgiveness, you will find Me Most Forgiving, He says. How beautifully He says it.

But His being the Most Merciful, giving life to the worlds, shows that Allah is not a wrongdoer. Against this, those who step outside Allah's command, if they are to be subjected to punishment, are those who flee from Allah's attribute Rahman. Yes. Because they did not heed Allah's commands and prohibitions, according to the verse "What you earn is the return of your own two hands", they are those who have exposed themselves to punishment.

When He says "ask one who knows about it": if there is no one but Allah, who brought the worlds from nothing and knows the outward and the inward, then Allah Almighty's saying "ask one who knows about it" means that Allah, who created all the worlds, the heavens and the earth from atom to globe, as their absolute owner, how they were created — His Self, His Self knows it. It is that His Self knows. And as all created people are to know that they were created by one Allah, He commands all people to return to Allah's Self and, without denying Allah, to know His Self. For then there is no other god besides Allah, who knows the creation of the universe.

There are several other meanings here. We've said it is enough to know this much of it.

It is enough to know this much of it. If we open it up a bit here, it goes back to "Elestü bi Rabbiküm". It goes to the realm of Lahut. In the realm of Lahut, Allah Almighty, who created all people, saying to them "I am your Lord"; their dividing there into three groups and His making a covenant with each of them separately; then, according to that covenant, His sending people to the earthly world; since that realm is closed in the earthly world, His bringing the person out — huruj, that is, back again — and showing him those realms according to his degree; showing some of His creation like this to some people, or to one who has grasped that secret of His — showing it, I mean; that Allah Almighty, with His attribute of Creator, from these worlds — that He created these worlds alone, and that of creating He knows the (?); that He does not wrong His creation, and that no creature can say "You created me deficient for the duty I am to do, I suffered wrong because of it" — His creating them in such a way, in the most magnificent, most beautiful way, and His showing what He created to some people — let's not say some, perhaps to a very tiny number of people — that is what He means by "ask one who knows about it".

How do you know, Hodja? Allah. My witness — I know. My witness is Allah. Because among people you won't find a witness. You won't find those who have seen that place. Maybe there are, but not easily; I don't know. When He says "ask one who knows about it" — one who knows has already told you. If, besides Allah, who brought the worlds from nothing and knows the outward and inward, there is no one, then Allah Almighty's saying "ask one who knows about it" means that the One who created all worlds, the heavens and the earth from atom to globe, as their absolute owner, how they were created, His Self knows.

And all created people — I'm saying this much about this part, so it won't be misunderstood: He does not show how He created what He created.

Of what He created, some of its states He shows. Let's reconcile it like this. It was not that He said "Kun, be" and it was. What did He do? With a program, as the result of a program, as the result of an experiment, He brought it forth. We've opened it up that much now. Yes. He showed those. How? No creature, in its creation, in the duty it is to perform, will be able to say to Allah Almighty: "While doing this duty I struggled, I couldn't do it, I did it, You created me deficient." Yes.

And as all created people are to know that they were created by one Allah, He commands all people to return to Allah's Self and, without denying Allah, to know His Self. For then, the One who knows the creation of the universe, who knows the creation of the universe — there is no other god besides Allah. There are several other meanings here. We've said it is enough to know this much of it. And we have already explained this to you. So when He says "ask one who knows about it", He wills that all created beings and people know Allah and return to Him. Out of the hatred and arrogance in their nafs, those who deny Allah have, to Allah, from Allah, drifted away. Allah, who created the universe and them, they persist in refusing to recognize. They could not stomach one another's returning to Allah.

Yes.