ÜÇÜNCÜ FEN · İKİNCİ BÂB · DÖRDÜNCÜ FASIL · Sekizinci Madde
The Eighth Point
It describes two groups of those devoted to solitude (uzlet).
Beloved! Know that the Friends of Allah have said: Among those who withdraw from people and remain solitary, there are two classes of spiritually perceptive individuals. The first class of these knowers does not require the company of the people in spreading their knowledge and explaining their wisdom. Their state is one of spirits and sublime blessings.
For solitude is the most necessary and secure path for them. Remembering and reflecting upon Allah is the most beautiful and delightful thing for them. The friendship of the Divine Beloved is the sweetest of all things. This knower remains within his own home, neither knowing anyone nor known by anyone. However, he attends the five daily prayers, Friday prayer, and beneficial assemblies of knowledge.
*Quatrain*
Those who have settled in a corner of ease
Have bound the dog’s teeth and the mouths of people.
They tear paper and break pens.
They are free from the hand and tongue of those seeking fault.
*(Translation of the Quatrain)*
Those who have settled in a corner of ease; they silenced the dog's fangs and the words of humankind. They tore the paper and broke the pen. They escaped the hand and tongue of those searching for flaws.
The second class of these knowers is one whom people follow in knowledge. The people are dependent on him regarding religious matters, going to him and seeking counsel. For this knower, the ease of solitude and the blessing of seclusion are not possible or attainable. This knower undertakes a task among people and disseminates religious knowledge. However, in his dealings with people, two important things are necessary for him: Firstly, he must possess much patience, gentleness, and good character. Secondly, while outwardly present amongst people, his heart must remain separate from them. If people speak to him, he should answer them according to their understanding. If they visit him, he should show respect and reverence to everyone according to their station. If someone speaks ill of him, he should not respond but be inwardly grieved. If they turn away from him, he should consider it a bounty and rejoice. If they go forth in goodness and righteousness, he should follow them and approve of their actions. If they incline towards evil and frivolity, he should oppose them. If they accept [his counsel], he should instruct and train them with gentleness. If they do not accept, then he should depart from them.
Then, as much as possible, he observes and fulfills visits in the form of going and coming, visiting the sick, attending invitations, and similar rights and customs. He shows outward dignity to them, endures their afflictions, conceals his needs from them, and deals with his own difficulties alone. He performs their services without charge and fulfills what is incumbent upon him without reminding them. In every matter, he shows grace and sweetness to everyone, managing affairs with kindness. He lives harmoniously with those created for the sake of the Creator.
For the knower whom people do not recognize, three things facilitate withdrawal from people:
Firstly, distributing his devotions between night and day hours, spending all his time intensely in worship. For being occupied with devotion is deliverance from calamities and misfortunes, and a sign of attaining the pleasure of solitude and discovering the knowledge of reality. Whereas the consequence of friendship with people is ruin and regret. As did Moses (peace be upon him), who, having tasted the delight of Allah’s word, when he returned from Mount Sinai, became estranged from the people and did not approach them. He even plugged his ears with his fingers to avoid hearing their conversations and went away alone, remaining solitary. For at that time, their conversations seemed to him like the braying of donkeys in estrangement and aversion.
Secondly, abandoning the desire for anything from people, expecting nothing from all humankind. Thus, all people become like stones and trees in the sight of this knower, and all existence vanishes as if it had never been. For the existence or non-existence of that which has neither benefit nor harm is one and the same.
*Verse*
"I am free from all people by Allah!"
What use are the people when the Creator of the worlds exists?
Thirdly, he should look at people with insight, evaluating their character, mannerisms, and behavior. Thus, a knower whom people do not recognize attains the company of the Divine Presence by performing these three things, leaving behind the conversations of people and coming to his heart, which is the court of Allah. He finds nearness and tranquility to Allah and attains lasting bliss. Help and success are from Almighty Allah. He is what a beautiful friend and protector! For the servant of Allah who is far from people becomes as near to Allah as he is far from people.
*Quatrain*
Make Him your friend,
And turn away from humankind.
Turn those people wherever you will,
You’ll still see them like scorpions.
Allah Most High afflicts His servant with the suffering of people so that he may not incline towards the people, remain distant from everything, avoid frivolous pursuits, and do not place value or trust in anyone outside his heart.
*Quatrain*
1-May the Exalted One make him esteemed,
To sit on the head cushion in a gathering of friends.
2-He opens the doors of means for him;
He does not incline friends towards others.
3-If he inclines to others, He rebukes him;
His wrath draws him along like a year.
*(Translation of the Quatrain)*
1-May the Exalted One make him esteemed,
To sit on the head cushion in a gathering of friends.
2-He opens the doors of means for him;
He does not incline friends towards others.
3-If he inclines to others, He rebukes him;
His wrath draws him along like a year.
Therefore, the suffering of people is a blessing, bounty, and festival for him. For the suffering of people distances him from them and causes him to turn toward his Lord.
*Quatrain*
1-In truth, every enemy is a path of ease,
A beneficial elixir and a heart-soother of ease.
2-From Him, in one’s innate nature, there is a drive towards the void,
Okay, here's the translation of the provided text, adhering to your instructions for faithfulness and preservation of meaning within a classical Islamic/Sufi context:
***
Truly, every adversary is a medicine, thy elixir. It profits thee, and it is healing balm upon thy heart.
For from it thou fleest into emptiness, seeking succor from the grace of God.
Indeed, thy friends are adversaries unto thee. For they divert thee from the Presence of the Real, engrossing thee in worldly affairs.
It is the custom of the Most High with His pious and pure servants (the *asfiyya*) to subject them to the people initially. For “The words of an enemy are the lash of God,” whereby He strikes hearts turned away from Him, and sends them unto His Presence.
[Poem follows]
1. How long shall I remain a captive to the sorrow born of the people? O heart, mayest thou find solace through friendship in love!
2. Wave upon wave crashes within my ocean of eternity; it is grievous that I should be defiled by the marks of newness.
3. Should my being diminish through love, as the sun and moon wane, then shall I again increase through love.
4. Consumed by the fire of love, I became utterly ash, so that my darkness might be annihilated and I illuminated with that light.
5. The living heart is one whose nights and days have become contemptible through sleeplessness. My striving is to be mingled in the crucible of love.
6. It is incumbent upon the wine of love that it be like intoxication and wonder; grant me that wine, so that I may not utter “I” and “you,” but only "Hu!" [God].
7. I cannot bear the fragrance of poverty and non-existence, O Truth! Until I am afflicted with the fever of being and non-being.
***
**Notes on choices made in translation:**
* **Classical Vocabulary:** I've attempted to use vocabulary that evokes a similar register to classical Islamic/Sufi texts (e.g., "succor" instead of "help," "adversary" rather than simply "enemy").
* **Figurative Language:** Sufi poetry is intensely metaphorical. I’ve tried to render the *sense* of the metaphors, even if a literal translation would be nonsensical. Sometimes this means adding explanatory phrases (e.g., “the crucible of love”).
* **"Hu!":** The "Hu!" in line 6 is a direct reference to the Divine Name and a central concept in Sufism – an expression of utter devotion and union with God. I've kept it as "Hu!" rather than attempting a full explanation within the translation itself, as that would disrupt the flow.
* **Technical Terms:** Terms like *asfiyya* (the pure/elect) are left in their original form, as they have specific technical meanings within Sufi discourse.
I hope this meets your requirements for a faithful and contextually appropriate translation.