esmâ

FOURTH BRANCH Have you not considered that Allah causes whoever is in the heavens and whoever is on the earth, the sun, the moon, the stars, the mountains, the trees, the animals, and many of the people, and many of whom punishment is truly due, to prostrate themselves to Him? And whoever Allah disgraces, no one can honor him. Indeed, Allah does what He wills. 1 We will only show the essence of this great and vast verse. That is: The Holy Qur'an reveals that from the Throne to the couch, from the stars to the flies, from the angels to the jinn, from the moving things to the particles, everything prostrates, worships, praises, and glorifies the Lord of Majesty and Honor. However, their worship differs according to the names they are subjected to and their capacities, being of various kinds. We will express a kind of their worship, symbolically. For example, وَ ِللّٰهِ الْمَثَلُ اْلاَعْلٰى 2, a great and mighty King of kings, when building a great city or an impressive palace, employs four types of workers in his construction. The first type: They are his subjects and slaves. This type has neither a salary nor a wage. Perhaps they derive a very delicate pleasure and a pleasant excitement in every action they perform according to their master's command. Whatever they say about their master's praise and description increases their pleasure and excitement. They consider their connection to this sacred master as a great honor and are content with it. Moreover, they find spiritual delight in looking at matters with the name, account, and gaze of this master; they do not need wages, ranks, or salaries. The second group consists of some ignorant workers. They do not know why they are working. Perhaps this wise and wealthy master is using them, employing them with his own thoughts and knowledge. He also gives them a suitable partial wage. These workers do not know that their actions are serving various great purposes and high benefits. Indeed, some of them even imagine that their actions have no purpose other than that wage and salary.

Sözler ·Yirmi Dorduncu Soz ·machine translation (qwen3-32b-sre)

Third part: The Owner of the Kingdom has a certain number of creatures. He employs them in some tasks in the building of that city, that palace. He gives them only food. He gives them pleasure in accordance with their abilities and the work they do. Because, when a certain ability and talent enter into action and work, they breathe in perfection and give a taste. And all the pleasures in activities come from this secret. The wages and salaries of these servants are only food and this spiritual pleasure; they are content with it. Fourth part: These are workers who know what they are doing and why they are doing it, and for whom they are doing it, and why other workers are doing it, and what the Owner of the Kingdom's purpose is, and why He is causing work to be done. Indeed, these types of workers have a leadership and supervision over other workers. According to their ranks and degrees, their salaries are given in degrees. Similarly, the Lord of the Worlds, the Owner of the Majesty of the heavens and the earth, and the Architect of the Majesty of this world and the hereafter, does not need this, because He is the Creator of everything; rather, perhaps for certain wisdoms, such as dignity and grandeur and the affairs of lordship, in this universe palace, within this circle of causes, He employs both the angels, the animals, the jinn and the plants, and the humans, and makes them worship. He has assigned these four types to different duties of worship. First part: The angels are the representatives of the servants in representation. The angels, however, have no struggle for progress. Perhaps each of them has a fixed position and a definite rank. But in their acts of service, they have a special pleasure, and in their acts of worship, they have a superiority according to their rank. Therefore, the reward of His servants is within their service. Just as humans are nourished and enjoy pleasure through food, air, light, and sustenance. Similarly, the angels are nourished and enjoy pleasure through the elements of remembrance, recitation, praise, worship, knowledge, and love. Because they are created from light, their nourishment is sufficient with light. Indeed, even the sweet scent close to light is a kind of nourishment for them, which they like.

Sözler ·Yirmi Dorduncu Soz ·machine translation (qwen3-32b-sre)

FIFTH STEP It has been reported in a noble hadith that: 1 "Indeed, Allah created man in the image of the Most Merciful (and so on)." This noble hadith has been interpreted in a strange way by some members of the Sufi path, which is incompatible with the beliefs of faith. Indeed, some of the lovers of divine love have looked at the spiritual image of man with the image of the Most Merciful. Since most of the Sufis are superficial and many of the lovers of divine love are confused and entangled, their views may be contrary to the truth. However, those who are of sound mind cannot accept the meanings of their beliefs that contradict the fundamentals of faith. If they do, they commit an error. Indeed, the Divine Being, who governs the entire universe in an orderly manner like a palace or a house, who skillfully and effortlessly rotates and moves the stars like tiny particles, and who employs the smallest particles as orderly officials, has no partner, no counterpart, no opposite, and no rival. 2 "Nothing is like Him, and He is the All-Hearing, the All-Seeing," according to His secret. He has no image, no likeness, no equal, and no resemblance. However, 3 "And to Him belongs the highest description in the heavens and the earth, and He is the Almighty, the All-Wise," according to His secret, His affairs and attributes are observed through analogy and metaphor. Therefore, analogy and metaphor exist in the context of His affairs. One of the many purposes of the aforementioned noble hadith is as follows: Man is a form that fully represents the name of the Most Merciful. Indeed, as we have previously stated, the name of the Most Merciful appears in the image of the universe through the manifestations of a thousand names, and in the image of the earth's surface through the boundless movements of the absolute divine lordship. Similarly, in the composite form of man, on a small scale, just like the image of the earth and the image of the universe, the name of the Most Merciful manifests in its complete form.

Lem'alar ·On Dorduncu Lema ·machine translation (qwen3-32b-sre)

Kemal has beautifully said about the spiritual beauty and excellence of the Prophet of Hashim: You are the beloved of the world / Whose hair and beauty are like the Kaaba's canopy, The canopy of the Grand Kaaba / The canopy of the Sacred Mosque of Al-Aqsa. You are the Light of God's Beauty / Whose grace and love are like the night of Isra, The lamp of the night of Isra / The bridge to the nearness of the dwellers of heaven. Perhaps you are a Kaaba of names / O the heavenly soul, Who becomes the master of the innermost circle / The altar of Adam and Eve. Perhaps you are a Book of wisdom / O the divine grace, Who makes every beautiful pattern / The explanation of the mysteries of the All-Encompassing Names. Every page of the Book of beauty / Is a chapter of excellence, Every point of the flowing script / Is a great verse. • • • Third: It is the breaking of the veil; this great miracle, like the veil, dispels the darkness of imagination. For no earthly power can affect the heavens. As if the heart of the sky, the cloud, with its blessed heart, in order to establish a connection in the breaking of the veil, eagerly and with longing has shaken and stirred the pure and clear chest with the sign of the finger of testimony.

Suâat ·Suaat ·machine translation (qwen3-32b-sre)

FOURTEENTH LEMMA: O Friend! The existence, by bearing witness to the necessity of existence and the unity of Allah, also indicates the attributes of grandeur, beauty, and perfection, and declares that there is no defect or imperfection in the Creator's essence, in His attributes, names, or actions. For the perfection of the work leads to the perfection of the act of creation; the perfection of the act leads to the perfection of the name; the perfection of the name leads to the perfection of the attribute; the perfection of the attribute leads to the perfection of the essence, with absolute certainty. The perfection of the essence, in turn, clearly demonstrates the perfection of the Essence Itself. Therefore, the perfection of the ornamentation and decoration in a building or palace indicates the perfection of the actions of the builder and architect, which are seen in the patterns and decorations they create. The perfection of these actions also demonstrates the perfection of the names and titles the builder assigns. The perfection of the names leads to the perfection of the attributes; the perfection of the attributes leads to the perfection of the manifestations; the perfection of the manifestations also leads to the perfection of the builder's own essence. Similarly, the perfection of the works seen in the universe, through a certain observation, leads to the perfection of the actions; the perfection of the actions leads to the perfection of the names of the doer; the perfection of the names leads to the perfection of the attributes; the perfection of the attributes leads to the perfection of the intrinsic manifestations; the perfection of the manifestations leads to the perfection of the Essence of Allah, the Almighty. • • •

Mesnevi-i Nuriye ·Lemalar ·machine translation (qwen3-32b-sre)