Seadet-i Ebediyye - Endless Bliss Third Fascicle

lessings in the Hereafter. He enjoys a flavour and a share from
the origin without the reflections, illusions interfering. For, all the
perfections and blessings in the world issue from reflections and
appearances. It is peculiar to the Hereafter for them to issue
directly from the origin without the interference of the images and
appearances. To receive from the origin, mi’râj is necessary in the
world. This mi’râj is the Believer’s namâz. This blessing is peculiar
to this Ummat only. They attain this by obeying their Prophet. For,
their Prophet ‘sall-Allâhu ’alaihi wa sallam’ went out of the world
and ascended to the Hereafter on the Night of Mi’râj [on the
twenty-seventh night of the blessed month of Rajab]. He entered
Paradise and was honoured with the fortune of ru’yat. Yâ Rabbî!
Thou bless that great Prophet ‘sall-Allâhu ’alaihi wa sallam’, on
our part with the goodness suitable with his greatness! Also, Thou
give favours, goodness to all the other Prophets ‘’alâ nabiyyinâ wa
’alaihimussalawâtu wa-t-teslîmât’, for they have invited people to
know Thee and to attain Thine love, and they have guided people
to the way which Thou likest. Most of the wayfarers of the way of
Tasawwuf looked for the medicine for their illnesses in other
places because they were not informed of the inner nature of
namâz, because they were not taught the virtues peculiar to
namâz. They held fast to other things in order to attain their
purpose. Some of them even considered namâz as extraneous to
this way, as having nothing to do with the purpose. They
considered fasting superior to namâz. The author of the book
entitled Futûhât [Hadrat Muhyiddîn-i Arabî ‘quddisa sirruh’] said:
“Fast, being an abstinence from eating and drinking, is to be
qualified with Allah’s attributes, to move closer to Him. But
namâz is to become different, to get away, to establish the
difference between the worshipper and the worshipped one.” This
statement, as is seen, arises from the matter of tawhîd-i wujûdî,
which is a manifestation of the intoxication by the Divine Love.
Many others who could not realize the inner nature of namâz
looked for the pacification of their sufferings and for the
consolation of their souls in music, in rapture, in becoming
unconscious. They supposed that the Beloved One was behind
musical notes. For this reason, they held fast to dancing. However,
they had heard about the hadîth-i-sherîf which states: “Allâhu
ta’âlâ has not created a healing effect in harâm.” Yes, an
inexperienced swimmer who is about to drown will snatch at any
straw. Love of something deafens, blinds the lover. If they had
been made to taste something of the virtues of namâz, they would
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