Seadet-i Ebediyye - Endless Bliss Third Fascicle

34 — FIRST VOLUME, 261st LETTER
This letter, written to Sayyid Mîr Muhammad Nu’mân ‘quddisa
sirruh’, informs of the value of namâz and the virtues peculiar to
namâz:
I offer my hamd to Allâhu ta’âlâ. I extend my prayers and
salâm to His beloved Prophet Muhammad ‘’alaihissalâm’, and I
pray for you. My Dear Brother! May Allâhu ta’âlâ promote you to
true ranks! You should know that namâz is the second one of the
five essentials of Islam, of the five fundamentals of the religion. It
has accummulated all other kinds of worship within itself.
Although it is one-fifth of Islam, it has become Islam itself owing
to this accummulative quality. It has become the first of the deeds
that will make man attain love of Allâhu ta’âlâ. The honour of
ru’yat, which fell to the lot of the Master of Worlds, the Highest of
Prophets ‘’alaihi wa ’alaihimussalâtu wassalam’, in Paradise on the
night of Mi’râj, was granted to him, in namâz only, suitably with
the state of the world, after descending back to the world. It is for
this reason that he stated: “Namâz is the Believer’s mi’râj.” He
stated in another hadîth-i-sherîf: “It is in namâz that man is closest
to Allâhu ta’âlâ.” Namâz has the greater share from that fortune
of ru’yat which falls to the lot of those great people who have
adapted themselves precisely to his way, to his path. Yes, it is
impossible to see Allâhu ta’âlâ in this world. The world is not
suitable for this. But great people following him has been enjoying
a share from ru’yat. Had he not commanded us to perform namâz,
who would raise the veil from the beautiful face of the purpose?
How would the lovers find the Beloved One? Namâz is the tastegiver
of worried souls. Namâz is assuagement for the afflicted.
Namâz is food for the soul. Namâz is medicine for the heart. The
hadîth-i-sherîf, “O Bilâl, cheer me up,” [which commands the
adhân] indicates this fact, and the hadîth-i-sherîf, “Namâz is the
bliss of my heart, the pupil of my eye,” points out this desire. If any
of the dhawqs, wajds, knowledge, ma’rifats, maqâms, nûrs and
colours, talwîns and tamqîns in the heart, comprehensible and
incomprehensible tajallîs, qualified and unqualified zuhûrs
happens outside namâz and if nothing is perceived from the inner
nature of namâz, whatever happens comes from the reflections,
shades, and appearances. Perhaps it is nothing but an illusion, a
delusion. A mature person who has perceived the inner nature of
namâz, when he begins namâz, sort of goes out of this world and
enters the life in the Hereafter, thus attaining something from the
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