DÖRDÜNCÜ BÂB · BEŞİNCİ FASIL · Birinci Madde
Article One
It explains the foundations (erkan), realities (haqaiq), principles (usul), and subtleties of the Naqshbandi path.
O esteemed one! Know that the eminent leader, respected personality, Hazrat Pir Muhammad Bahauddin Nakshiband, from among the select of the saints, along with his leading successors, the great ones of this path (may Allah have mercy on all their assemblies), have said:
The most excellent of the prophets, Muhammad Mustafa (peace and blessings be upon him), secretly imparted to Abu Bakr as-Siddiq (may Allah be pleased with him) the most precious knowledge of presence (huzur) and insight (irfan), which has been concealed from the common people. Indeed, it is hidden and veiled even from the angelic guardians.
There are principles and methods for leading a person to this hidden treasure, which are detailed in this section.
The foundations of this path are three: eating little, sleeping little, and speaking little. Eating little leads to sleeping little, sleeping little to speaking little, and speaking little strengthens the heart’s (hidden) remembrance (zikr) of God. The aim is only to reach the presence of the Divine. Those who succeed in these attainments are sufficient to follow the middle way in eating, drinking, sleep, and speech.
Poem:
Eat little, sleep little, speak little;
When these are combined in one, they are like angels.
The realities of this path are three: eliminating distractions (hawatir), continuing heart’s remembrance (zikr), and engaging in contemplation (murakaba). For these support each other and strengthen the soul.
Contemplation is to not remove from the heart even for a moment the feeling that the Most High God observes and watches over every atom of the universe, which is the ultimate station of the Naqshbandi path – to attain this state of presence.
Poem:
“Do not breathe a breath without mentioning God from either world.”
All the principles of this path are summarized in these twelve words: annihilating one’s self (nefyi vücûd), generously giving away what is in one's hand (bezl-i mevcut), abandoning outward appearances (terk-i sûret), performing religious duties with piety (azîmetle amel), being mindful in every breath (hûş der dem), looking straight ahead while walking (nazar ber kadem), embarking on a journey from one’s homeland (sefer der vatan), being alone with God even amidst crowds (halvet der encümen), avoiding innovations, following the Sunnah, constantly remembering God, remaining in a state of continuous remembrance (zikr-i müdâm), and turning towards God with complete devotion (teveccuh) – for attaining union with God (vusul) is only possible by adhering to these methods.
The condition of this path is a meaning that exists in the heart and soul: love for the Divine. Consider such a heart as a great blessing, for it has within it a desire and longing for the Divine. One should strive for this desire to increase day and night.
For it is an eternal love that has reflected in the mirror of the heart and shines there. Therefore, the heart is filled with yearning and passion. Whoever seeks to attain union with the Divine (the aspirant – murîd) is the beloved of God. As the Most High says: “He loves them, and they love Him” (Ma’idah, 5/54), thus revealing that His love is the origin of all loves.
The followers of the Naqshbandi path weep with this yearning for love; outwardly they are with people and serve them, but inwardly they know only God and find only Him.
They conceal themselves among the people while following the path of Divine unity (wahdat) in their hearts. Thus, they surrender their bodies to the people and their souls to God. With this appearance and direction, they proceed secretly towards God, seeming indifferent outwardly, yet always being with God inwardly. Their ears are attuned to sound, but their hearts are with God; their eyes see, but their hearts are with the Beloved; though their tongues speak other words, their hearts remain with the Beloved; while their hands perform deeds, their hearts are with the Presence of the Divine; as their feet travel, their hearts remember. Their bodies sleep in beds, but their souls abide with the friend. While their bodies appear comfortable in a place, their souls journey with the friend. While their bodies struggle with causes, their souls remain constantly close to the Presence of the Divine in intimate friendship and connection.
Poem:
Their outward appearances are in multiplicity, their meanings are in unity;
Their outward appearances are in separation, their realities are in union.
They sweeten their hearts through this path. Whatever they do, they conceal within their hearts.
The secrets of their love are not revealed to the people and for that reason, the pleasure in their hearts is not harmed.
They remain far from the affliction of fame and become among the most select of God’s servants (hâssü’l-hâs). They quickly find the Divine whom they remember with heart remembrance, for heart remembrance is the closest path to God; it is protected from all calamities and dangers, and it is the key to the wonders of the world of unity. It attracts the state of collective oneness (cem‘iyyet).
They become annihilated in God (fenâ fillâh) according to the saying: “Will is abandoning the desire to will.” They abide in God with eternity (bekâ billah) through the state of poverty and annihilation. They attain all that they desire in both worlds with honor and distinction.
Poem:
If you wish your head to be always high,
Bind yourself to the Naqshbandi path like a thread.
Note: *“Nakş”* means “thread” or “pattern,” referring to weaving one’s heart into the path.
1-Upon the hand is the nūn of the pen [100], that form, those brows. The heart which is always face to face with that beloved.
2-The sign of union has been found in a thousand rose gardens.
Like a cypress it stands, unaware, uttering "coo, coo."
3-A thousand thanks that I am freed from the sorrow of separation.
The soul, which is companion and equal in time with love.
4-In the eye of the heart, distance and nearness are together,
As if the globe of the world were a gourd in the garden of the heart.
5-One has asked, "What is the condition of your heart, O Majnun?"
Majnun said with separation from his beloved, “What words are these?”
6-What concern have I for this solitude, when my heart is with Layla?
I am such that it cannot be known, whether it is I or she.
7-You said in my words do not place hope of healing, O Haqiqi!
My beloved, you are my physician, so how can I not hope?