Seadet-i Ebediyye - Endless Bliss Sixth Fascicle

is amazing about this ma’rifat (spiritual knowledge) is that
knowledge (in this respect) is not hudûrî. Nor will there appear an
image of the thing being known. Such things can not be
understood without tasting.
Dear sir! The meaning of the statement, “The namâz is above
tajallîs and mushâhadas,” is this: We definitely know that Allâhu
ta’âlâ is other than (what is observed by) that tajallî and
mushâhadas. To be stranded in them means to get stuck and
remain adherent to images, nay, to semblances and resemblances,
which are quite other things that have nothing to do with the
matlûb (desired, wished for). A person who says that everything is
the same as Allâhu ta’âlâ is one who has been intoxicated with love
(of Allâhu ta’âlâ). Namâz, alone, is the messenger from the very
matlûb and maqsad (purpose, goal). Namâz is the one and only
sign of that signless rank. Closeness attained by way of
(performing) namâz can not be found anywhere else. Our Prophet
‘sall-Allâhu ’alaihi wa sallam’ stated: “During (the performance
of) namâz all the curtains between the qul (slave) and Allâhu
ta’âlâ will go up.” It is for that reason that he called namâz ‘Mi’râj’.
Therefore, great care should be taken for a flawless performance
of namâz. To endeavour for the perfection of namâz (being
performed) means to keep those tajallîs and mushâhadas away
from namâz. This is a great blessing which Allâhu ta’âlâ bestows
on anyone He likes. His blessings are great and His kindness is
plentiful.
A perfect performance of namâz falls to the lot of those
superiors who have attained high grades by progressing through
the path of Nubuwwat. Most of those who are in the path of
Wilâyat cannot attain that level. Closeness of those great superiors
is extraordinary. Their knowledge and their secrets are peculiar to
them. The path through which they attain is unlike this path.
Theirs is an avenue along which progressed, and attained the
matlûb, Prophets ‘’alaihim-us-salawât-u-wa-l-barakât’ and their
Sahâbas and very few chosen ones of this Ummat (Muslims).
Perhaps it is this avenue that our master and guide, [i.e.
Muhammad Bâqî-Billah ‘rahmatullâhi ’alaih’,] who was the chief
of the ’ârifîn, indicated when he stated: “The main road is quite
another thing.” It is possible for a person to attain this high zenith
through the path of Wilâyat as well. Perhaps there are people who
have attained thereby. Namâz should not be considered to merely
consist in a series of prostrations and genuflections. Namâz has a
haqîqat above all the other haqîqats in the ’âlam of the ghayb
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