What does Rabita mean?

Here we use Rabita in the meanings of contact, attachment, bond, connection, attention, relation, being the member of It is performed by leaving ones personality aside and uniting with the personality of, for example, sheik or Prophet Muhammad (peace be upon him) and establishing a connection with him.
As is known, the lover dreams of his/her beloved. S/he feels her/him close to himself/herself. Even in her /his dreams, s/he is with her/him. The relations between master and apprentice, instructor and pupil are also concerned with Rabita The apprentice wants to remember his masters movements and the pupil what his instructor said and they in a way try to go back to that moment.

As in these examples, a disciple in a dervish order recalls his sheik. This Rabita is not to the figure of the sheik but to the Islamic qualities shown in this body. Actually, this is what should be. (1) Such a Rabita will cause the qualities of maturity in the sheik to be reflected on the disciple. This is called to vanish in sheik; however, the disciple should not stay there and should try to rise to the ranks of vanishing in the Prophet and vanishing in God. In other words, a disciple who succeeded in vanishing in his sheik and who acquired his virtues should then try to vanish in prophets and eventually in God. (2)

While these states of vanishing are issues concerned with joy, they may have implications for everyone in this meaning: If one leaves his choice and ideas aside and prefers the will of his instructor, master or sheik to his own will, it means he has vanished in these people. Likewise, if he adjusts all his deeds, conducts and words to the Sunnah of the Prophet Muhammad (PBUH) it means he has vanished in our Prophet. He will have benefited from the rank of vanishing in God on the condition that he grasps fully the sets of commands and prohibitions determined by God and that he leads all the phases of his life in accordance with them.

Sources:
1. See Eraydın, Tasavvuf ve Tarikat, page 135-138
2. Eraydın, Tasavvuf ve Tarikat, page 384-385

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