Namâz is the Believer’s Mi’râj.[1] The following hadîth-i-sherîfs are
well-known: “Who Allâhu ta’âlâ loves
most is His born servant making the sajda.” “If a person performsnamâz in
jamâ’at and then prays, Allâhu ta’âlâ will
give himwhatever he wishes.” “There is one thawâb for a namâz performed at
home, twenty-seven thawâbs for a namâz performed in the mosque belonging to
one’s quarter, five hundred thawâbs (for one performed) in the Great mosque, five
thousand (for the namâz) in the
Mesjîd-i-aqsâ, fifty thousand thawâbs (for a namâz performed) in this mosqueof mine in
Medîna, and one hundred thousand thawâbs (for one performed) in the Mesjîd-i-harâm.” “A
person who is steady in performing these five daily prayers of namâz injamâ’at
shall cross the Bridge of Sirât as fast as lightning.Allâhu ta’âlâ shall make
him join (those fortunate people
called) Sâbiqûn when people rise and gather (for the Last Judgement). Allâhu ta’âlâ shall
protect him against afflictions and disasters. He shall give him the (same amount of) thawâb He gives to one
thousand martyrs who died in their struggle for the sake of Allah.”
“Ahl-i-Qur’ân are Ahlullah (People
of Qur’ân are people of Allah).” A hâfid (person who has committed Qur’ân al-kerîm to his memory) who is fond of the world cannot be among the
people of Qur’ân. What they read earlier was a deed peculiar to the Ebrâr. It
is very useful to repeat the Kelima-i-tawhîd and will cause progress. With the
barakat of this blessed word, the heart will be purified [of the love it has
for creatures]. One will become (a person who is) Ahl (qualified to read) Qur’ân al-kerîm. The âyat al-kerîma which purports, “Only
those who are pure are to hold it (Qur’ân al-kerîm),” in Al-wâqi’a sûra, includes purity of heart, too. Also, there are
the following hadîth-i-sherîfs: “Those who are in love with Allâhu
ta’âlâ should listen to the word of Allah!” “He who wants to talk
to Allâhu ta’âlâ should read Qur’ân
al-kerîm!” “Allâhu ta’âlâ loves hâfids. He who bears
enmity towards them will have borne emnity towards Allâhu ta’âlâ. He who loves
them will have loved Allâhu ta’âlâ.”
Latest members of the Sôfiyya-i-aliyya stated that Allâhu ta’âlâ can be perceived in the world. Perceiving (in this connection)
means seeing through the heart. Author of the book
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[1] Hadrat Muhammad’s ascent to heaven. There is detailed information about Mi'raj in Se’âdet-i Ebediyye (Endless Bliss).
Taarruf, [namely, Abû Is-haq Muhammad Ghulâbâdî[1]], states, “It has been stated unanimously (by scholars) that Allâhu ta’âlâ cannot be seen in this world, neither with the eyes, nor through the heart.” As it is seen, the early members of Sôfiyya-i-aliyya said that Allâhu ta’âlâ cannot be seen through the heart, either. Imâm-i-Rabbânî said so, too. That is, one of the zils (shades) is perceived in the world. A zil is by no means the Zât-i-ilâhî (Divine Person) Himself. This fact is very well expressed by Shâh-i-Naqshibend, who states, “Eveything said or heard or seen or known is not He. All these things should be annihilated as one says, ‘Lâ’.” Molla Jâmî states in Nefehât, “Or Prophet was asked what Tawhîd was in (someone’s) dream. He answered, ‘Everything that comes to your heart or imagination is not He’.” (We would like to ask) those who convey this (event of) perceiving from some great men of Tasawwuf: how do they know that those great people were not promoted from that grade and that state of perception did not come to an end?
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[1] Ghulâbâdi Hanafî passed away in 384 [A.D. 994].