The Naqshbandi path’s dervish possesses every perfection, the secret of awareness in the heart.

DÖRDÜNCÜ BÂB · BEŞİNCİ FASIL · Beşinci Madde The Fifth Article It is stated that the Sufi of the Naqshbandi path possesses all perfections, has found the secret of presence of heart (vukūfiyyat), turns away from things …

DÖRDÜNCÜ BÂB · BEŞİNCİ FASIL · Beşinci Madde

The Fifth Article

It is stated that the Sufi of the Naqshbandi path possesses all perfections, has found the secret of presence of heart (vukūfiyyat), turns away from things resembling events with their lights and only directs himself to the Real whom he seeks, thereby his heart remains joyful, his states remain hidden from people, and he comes before the Presence of God, guarding himself from the people of heedlessness.

O esteemed one! It should be known that Hazrat-i Hâce Bahaeddin (Naqshband) and his distinguished successors (may Allah’s mercy be upon them all) have said:

Regarding our path, what is revealed through the explanation of the three principles mentioned above is this; a turning towards the heart in the form of a pine cone – which is called vukūf-i qalbī. It has been known that it is always a condition and made an indispensable principle of our way. Indeed, the necessity of that principle is repeated and cautioned in the following two couplets:

Couplet:

Like a bird sitting on an egg, be watchful

For intoxication, delight, and laughter to emerge from the heart's egg.

Couplet:

Go, sit at the door of the heart, for either the beloved who hides himself will come at dawn or in the middle of the night.

Vukūf-i zamānī; is being aware of the time one spends, an accounting of times spent in separation (tafriqa) or union (jam‘). Indeed, it is not a condition of this path.

Vukūf-i adadī: Is to be attentive to numbers, which is assessing whether so many dhikrs have yielded results. This too is not necessary in our way.

It may happen that while progressing in each of these three paths, the traveler (sālika) sees extraordinary events (vâkıat). Lights may manifest and appear. At that time, what is required of the traveler is to turn away from all these events and the lights appearing to his eyes and preoccupy himself with that which he intends to reach. For such extraordinary events and lights are only an indication that the devotions have been accepted, and after they appear, they have no benefit for the traveler.

Couplet:

I am a slave of my sun, whatever I say is from the sun

I am not night, nor do I worship night, so how can I speak of dreams?

Whoever has had the help of God as a companion and attained to truth through this path, it is incumbent upon him that he does not introduce himself in this way to the common people. He should strive as much as possible to conceal his states. Indeed, he should strive to conceal them from his household and strangers. For the essence of this path is to be with the people outwardly while being in the Presence of God inwardly.

Couplet:

Be familiar internally, let them consider you foreign externally

How beautiful it is for an enlightened one to be considered a madman.

In modern Turkish:

Be familiar internally (with Allah), let them consider you indifferent and oblivious externally. How beautiful is this; be enlightened, let them consider you a madman.

The subtle veil of this path is learning and teaching, by which scholars have attained ease. It has been commanded to the people of knowledge that they conceal the way to attain to God and find His Presence through outwardly presenting knowledge, concealing certain truths attainable through spiritual travel and self-discipline from the eyes of the people, and only speaking with scripture.

Rhyme:

1- Come secretly, my beloved, say

O chosen king, say

For all foreigners sleep

Repeat this tonight, say

2- Come to the pure house

Come to your deserted lover

Come to the thirsty one in intoxication

Say, O cupbearer

3- Bestow upon me that light of brilliance

My speech, my sight, and my hearing

All my senses and talents

Command us every time

4- Be my hand, be my foot

Be my support within my heart

Be my garden and vineyard in my soul

O rose of the garden, say

5- Let my radiance be

Let my sorrowful words be joyful

Let me be the light of the night

O deceptive moon, say

6- If you have become hidden from sight

You are in the heart, O life of the world

Do not be far from the soul immediately

O beloved of my heart, say

7- Be silent, O speaker of treasures!

Let not the drum of expression rumble

God! Enough of words and loss

Be speechless, say.

To the traveler on this path, it is also necessary that he avoid friendship with those who go against his way. Especially to turn away from those who obscure the light of faith with the darkness of their nature, who don with the garb of a dervish while claiming to give grace and light [312/a] and wasting their lives in falsehood, and who see all things as permissible (ibāhī). He should avoid them as much as possible so that he does not fall into wretchedness but becomes among the people of felicity. We seek refuge with God from the corrupt beliefs of such people and the evil of their deceptions.

Quatrain:

Whoever sits with me, my heart is not in peace

And I do not know the toil of water and salt from you

Beware of his conversation

And what can a precious soul do with sadness?

Translation into Modern Turkish:

This path's traveler also needs to avoid befriending those who go against their way. Especially to turn away from those who obscure the light of faith with the darkness of their nature, who don with the garb of a dervish while claiming to give grace and light [312/a] and wasting their lives in falsehood, and who see all things as permissible (ibāhī). He should avoid them as much as possible so that he does not fall into wretchedness but becomes among the people of felicity. We seek refuge with God from the corrupt beliefs of such people and the evil of their deceptions.

Quatrain:

Whoever sits with me, my heart is not in peace

And I do not know the toil of water and salt from you

Beware of his conversation

And what can a precious soul do with sadness?

Here, let go of the idea of the earth—that is, the body—lest you stray and avoid its proximity.

Flee from his discourse; otherwise, the noble spirits will not grant you their forgiveness.

For a traveler on this path, it is also necessary that he turn away from past deeds and things likely to happen in the future, not dwelling upon them. He should neither regress nor advance even a moment from his present state. Rather, let him be in the remembrance of God at all times. Let him forget both worlds and remember Him with every breath, until he finds the tranquility (intimacy) of being His friend within his heart. Let him become non-existent in his own attributes and remain only with Him.

*Rubāʿī:*

O you who have departed from the sea of knowledge to the shore of the eye!

The sea is free, but the shore is sorrowful.

Turn away your gaze from the wave of both worlds, and do not sleep between two breaths.

Awake!

*Rubāʿī (Translation)*

*Harf* (letter) has become the origin of hiddenness; O you who know the science of letters!

The breaths are founded upon that letter.

Be ever watchful of that letter, and then praise God.

Among the most important and necessary precepts and foundations of this path are these exhortations: so that in every circumstance you remain on the side of acquiring beneficial knowledge and performing only beneficial deeds, and never stray from the line of *ahl al-sunna wa’l-jamaʿa*. Acquire knowledge of interpretation (tafsir), hadith, and jurisprudence, and avoid ignorant Sufis. Do not aspire to the muezzinship or imamate, but continue to perform prayers in congregation. Avoid pursuing lust and its calamities. Do not seek any position and remain aloof from squabbles related to positions and ranks. Do not appear before judges in courts; do not write your name on deeds, registers, petitions, and similar transactions so that your reputation is not tarnished. Be no one’s guarantor or surety, do not interfere with the affairs of the people, and find peace.

Avoid associating with rulers and their children, do not enjoy yourselves in lodges where *samāʿ* (spiritual music) and similar ceremonies are performed, but attend assemblies of knowledge. Stay away from the common folk and the wealthy, avoid friendship with frivolous young men and women, and remain solitary. As much as you can, remain celibate and do not marry; thus, you will not be a lover of the world. Do not lose your religion with worldly desires; while worrying about children and livelihood, you may fall into bad situations.

Be content with what is lawful and do not touch what is forbidden. Abandon empty words and especially humor, and do not laugh excessively, lest you find your heart dead. Look upon everyone with compassion and do not belittle anyone. Do not ask anything of anyone nor impose any service upon them. Conceal your needs, sorrows, and pleasures from the people. Abandon adorning your exterior and adorn your interior with good character.

When you encounter accomplished *awliyāʾ* (spiritual masters) and scholars who act according to their knowledge, greet them with respect, approach them, and kiss their hands. Stand before them with humility and reverence. If there is a service incumbent upon you, perform it wholeheartedly with your wealth, body, soul, and spirit. Consider serving them as a state, participating in their gatherings as a boon, and loving them as bliss. Surrender yourself to their path as if sacrificing your life and soul for it, so that you may receive their prayers and attain their approval.

Do not compare the words and actions of the *awliyāʾ* with rational measures and embark on the path of disbelief. Do not forget the story of Khidr and Moses (peace be upon them). For the end of disbelief is evil, and those who disbelieve in the *awliyāʾ* are deprived of knowledge through their love.

Do not argue with anyone, nor act contrary to others. Entrust people to the Creator and do not gossip about anyone. Do not value the showiness and adornments of the world; do not trust those who work only for the world. For the people of the world are as fickle as the world itself. Their conversations are empty, devoid of taste and delight. Your true capital should be adhering to the sacred precepts and manners of your religion. Mosques and deserts [where one can retire] should be your abode, and the Lord (Hazrat-i Mevlā) your friend.

*Bayt:*

You are the confidant of hearts in seclusion,

In the wildernesses, you are the companion of wild beasts.

Indeed, all secrets of both the initiates and the masses are completely written in this section, and peace. Although speaking and writing these truths is not the duty of this humble one, with the intention of serving those devoted to love, the essence of two hundred books by the *awliyāʾ* has been selected, summarized, and translated and written in the third section of this book.

*Rubāʿī:*

O I, impoverished, solitary, and helpless, pursuing desire!

I have pointed to a treasure that you may find.

We did not attain it; perhaps you will attain it.

*Nazm:*

1. You were once in the great blessing of community,

You fell from it into this torment of ignorance and folly severely.

While being acquainted with God, you became estranged without doubt.

The eye of the *Baytullāh*, your tongue has become a house of idols immediately.

Be present to God, do not be heedless at any time.

2. Be present, for the blessing of the community of heart is that;

Do not be heedless, for the torment of division is present there.

Turn wholeheartedly to God, and your heart is watchful of Him;

He is first and last, both inward and outward He is.

Be present to God, do not be heedless at any time.

3. Ignorance, fear, grief, anger are all in heedlessness and forgetfulness;

The one who is heedless burns with his bad character and is wretched.

The knowing and aware one is the soul of the mercy of the Most Merciful;

Be present to God, do not be heedless at any time.

The garden of the ocean of unity is the paradise of gnosis.