DÖRDÜNCÜ BÂB · BEŞİNCİ FASIL · Dördüncü Madde
Fourth Article
It explains the third principle of the Naqshbandi path.
O beloved! Know that Shaykh Bahauddin (Naqshband) and his distinguished successors (may Allah’s mercy be upon them all) have said:
The third principle of our path is heartfelt attachment (rabita).
In it, the disciple binds his heart to a perfect guide possessing high aspiration, who has attained the station of observation (mushahada), reached the manifestations of Allah's sublime names and attributes, and become one of the people of realization (of truth – tahqiq). This is more precious than “Red Sulfur,” whose blessed countenance causes the benefit of remembrance, in accordance with the verse: "Those they are seen, Allah is remembered" [102]. His subtle discourse yields the result of conversing with the One mentioned (May Allah be exalted), in accordance with the ruling: "They are united with Allah."
For only such a blessed one’s countenance allows for hearing his wise words and enables one to grasp those secrets and trace his signs upon the heart as much as he is able. If laxity or aversion arises regarding that meaning, then let him turn to his discourse, so that the blessing of that guide's discourse may cause that meaning to shine again in the heart.
If one goes to such a blessed one’s presence and repeatedly turns to him for refuge, that high meaning becomes a habit within that person. He rises to such a rank that even when he is far from that blessed one, he can retain his image in his mind.
He directs all his outward and inward powers towards his own receptive heart (kalb-i sanevberi). He repels every kind of thought that comes into his heart and takes the form of his guide’s vision.
Eventually, a state of absorption (ghayba) and wonder arises within him, so that by repeating this treatment, that state and quality become habitual for him. Thus he attains the state of poverty (faqr) and annihilation (fana). There is no nearer path to reach the disciple to his Lord.
It has often been seen that a disciple who desires his Lord is capable. The guide manages him, raising him to the station of observation in his first discourse. Therefore, if a capable disciple acts according to the perfect guide’s words and follows his example, not distinguishing between night and day, if that guide's outward form remains between his two eyebrows and never leaves his mind even for a moment; if he does not neglect him even when standing, sitting, eating, or speaking [311/a], continuing in this manner day by day – even with difficulty – then the person reaches such a rank that the guide’s image becomes firmly established in his heart. He can imagine it effortlessly at every moment. Every ray of grace and knowledge from the Divine Essence which reaches the guide's heart, finds its way to the disciple’s heart. But if the customs of the Sufi path are abandoned, the channel through which grace flows is also corrupted. That is why this rabita path is difficult to establish.
Quatrain
The disciple writes his guide’s image on his tongue,
That which comes to him, likewise manifests in him.
But if etiquette is abandoned, it vanishes;
Therefore, this matter is exceedingly difficult.
Translation into Modern Turkish
The disciple inscribes the form of his guide upon his heart, that (manifestation) also occurs within him. However, when etiquette is abandoned, it disappears; Therefore, this goal is extremely difficult.
Quatrain
O brother! Seize the thread of fortune. Do not consider this precious life as a mere dream. Remember your beloved in every place, in every deed, in every state, always; do not separate your eyes and heart from him.
Quatrain
The lovers of divine sorrow understand the secret of love. Do not think that those self-satisfied ones comprehend the secret of the soul. The knower finds the design within the embroidery. This strange design is understood by the Naqshbandis.
Quatrain
The Naqshbandis are wondrous leaders of caravans. They lead the caravan through a hidden path to the Harem. If a disciple attains the attraction of their discourse; he destroys the whispers of seclusion and the thought of austerity.
For in this time, finding the discourse of such blessed ones is more precious and honorable than Red Sulfur, so it is necessary for one who desires the Sufi path to enter at least one of the first two paths. So that he may attain the rank of the saints. Either he prefers solitude in devotion and dons seclusion, or he prefers devotion among people and remains with them. For Allah’s friends are two kinds: One group prefers acting with piety (azima), and another is content with acting through concession. Although the solitary saint is superior by his state, the saint who prefers remaining among people is more knowing in terms of perfection.
However, it is that both the saint who prefers solitude and the Allah-loving friend who remains among people have the intention of benefiting people and serving them. For they have passed beyond their own existence and drunk the wine of unity with the cup of love. They have found a friend in seclusion and enjoyed his friendship. The deeds they do do not obstruct their hearts, and because of the state of peace in their hearts, they are never negligent of Him even for a moment. At this station, faith becomes manifest. This is a manifestation that is hidden within the eye.
In this condition, union and separation are the same to them. Living and dying become easy for them. May blessings be upon him who finds the discourse of his Lord, knows its value, and serves it faithfully and submits to its command.
Verse
Here's a translation of the provided text, aiming for faithfulness and preservation of meaning within a classical Islamic/Sufi context:
1- He who praises God with abundant praise, to whom the knowledge of ultimate realities has been bestowed –
Hidden is his sovereignty, the secret of Subhān; he is the guide of souls through his words.
2—The Pole of Truths, an ocean of existence, a unique encompassing presence—his gestures are all significant.
The common eye cannot perceive the point of utmost grandeur, for it remains concealed from all beings.
3—He has made the heart perceptive; transparency appears within it, revealing all creation.
One who seeks and finds, is instructed in servitude, and receives guidance, discovers his states.
4—How many souls yearn beside [the path], yet declare they find no delight therein?
What use is instruction when there is no surrender? How then shall one attain perfection?
5—The love within my heart, the secret within my essence, deflects all adversities from me.
O Niyāzī, know your guide to be Truthful; for guidance to God lies through the countenance of the guide.