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Wazifa
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In Sufism, the wazifa (Arabic: وَظِيفَة ; plural: wazaïf) is a regular litany practiced by followers and comprising Quranic verses, hadiths of supplication and various Duas.[1][2]
Presentation
[edit]It is recorded in the various rituals of the Sufis that one of their main invocations takes place with an individual or collective daily and weekly dhikr and wird known as wazifa.[3] This wazifa thus refers only to the part of this ritual devoted to the invocation of the supreme qualities of Allah Almighty.[4]
As an example, song and rhyme also play a key role in this wazifa and provide a bridge and connection to the Sufi practice of reciting the ninety-nine names of God while meditating on their meaning.
For each tariqa in Sufism, there are specific collective litany rules comprising a minimum number of people required to create a group which is generally four murids.
In these reciting congregations, the disciples meet daily or weekly to perform collective dhikr, which is a type of meeting thus known as wazifa circle (halqa).[5]
Conditions
[edit]There are several conditions for the collective recitation of the wazifa to bring its mystical fruits:[6]
- The attendance and presence of all the murids accustomed to the ritual;[7]
- The grouping of reciters by forming a circle (halqa);
- Prayer aloud from the oral recitation of all parts of the wazifa;
- Literal and melodic erudition and perfection of reciting dhikr.
In the Tijaniyya order, if the reciters are men and there is no confirmed muqaddam among them, these murids can elect from among them a man who can initiate the wazifa for them.[8]
Time
[edit]The best time to practice morning wazifa ranges from fajr prayer to duha prayer and can go beyond until noon.[9]
For the evening wazifa, the preferable time is from the asr prayer in the afternoon until the isha prayer at night.[10]
Particularly in the summer when the nights are short, the possible schedule of the nocturnal wazifa can extend from sunset until dawn the next day.[11]
Practice
[edit]The practice and performance of wazifa is very developed and rigorous among the faithful and murids in the tariqas of Sufism.[12]
This litany is assigned as a daily or weekly duty to the disciple by his Sheikh and designed for him according to his predispositions and capacities for spiritual transcendence.[13]
This duty of recitation generally includes the Shahada and the supreme name Allah or its substitute which is the pronoun Huwa (Arabic: هُوَ).[14]
See also
[edit]External links
[edit]References
[edit]- ^ Malik, Jamal; Zarrabi-Zadeh, Saeed (15 July 2019). Sufism East and West: Mystical Islam and Cross-Cultural Exchange in the Modern World. BRILL. ISBN 9789004393929.
- ^ Domínguez-Rosado, Brenda (15 October 2018). Sufism as Lorna Goodison's Alternative Poetic Path to Hope and Healing. Cambridge Scholars. ISBN 9781527519435.
- ^ Dressler, Markus; Geaves, Ron; Klinkhammer, Gritt (2 June 2009). Sufis in Western Society: Global Networking and Locality. Routledge. ISBN 9781134105748.
- ^ Willis, John Ralph (12 October 2012). Studies in West African Islamic History: Volume 1: The Cultivators of Islam, Volume 2: The Evolution of Islamic Institutions & Volume 3: The Growth of Arabic Literature. Routledge. ISBN 9781136251603.
- ^ Brenner, Louis (January 1984). West African Sufi: The Religious Heritage and Spiritual Search of Cerno Bokar Saalif Taal. University of California Press. ISBN 9780520050082.
- ^ Gilligan, Stephen G.; Simon, Dvorah (2004). Walking in Two Worlds: The Relational Self in Theory, Practice, and Community. Zeig Tucker & Theisen Publishers. ISBN 9781932462111.
- ^ Smith, Gina Gertrud (2009). Medina Gounass: Challenges to Village Sufism in Senegal. BoD – Books on Demand. ISBN 9788776913533.
- ^ Light, Ivan Hubert; Paden, John N. (January 1973). Ethnic Enterprise in America: Business and Welfare Among Chinese, Japanese, and Blacks. University of California Press. ISBN 9780520017382.
- ^ Smith, Gina Gertrud (2009). Medina Gounass: Challenges to Village Sufism in Senegal. BoD – Books on Demand. ISBN 9788776913533.
- ^ Hanif, N. (2000). Biographical Encyclopaedia of Sufis: South Asia. Sarup & Sons. ISBN 9788176250870.
- ^ Kobo, Ousman Murzik (27 August 2012). Unveiling Modernity in Twentieth-Century West African Islamic Reforms. BRILL. ISBN 978-9004215252.
- ^ Hanif, N. (2000). Biographical Encyclopaedia of Sufis: South Asia. ISBN 9788176250870.
- ^ Pittman, Michael (March 2012). Classical Spirituality in Contemporary America: The Confluence and Contribution of G.I. Gurdjieff and Sufism. ISBN 9781441165237.
- ^ Taji-Farouki, Suha (November 2010). Beshara and Ibn 'Arabi: A Movement of Sufi Spirituality in the Modern World. ISBN 9781905937264.
Wazifa
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Wazifa (Arabic: وَظِيفَة, plural: wazāʾif) is a devotional practice in Islam, particularly prominent in Sufi traditions, consisting of prescribed recitations of Quranic verses, supplications (duʿā), or divine names performed regularly or a specific number of times to foster spiritual discipline, remembrance of God (dhikr), or to seek fulfillment of particular needs.[1][2][3]
The term originates from the Arabic root w-ẓ-f, meaning "to appoint" or "assign a task," reflecting its connotation as a spiritual duty or allocated portion of worship, such as apportioning sections of the Quran for orderly recitation.[4] In early Islamic usage, it could refer to general assignments like daily quotas of prayer or remembrance (wird), but it evolved in mystical contexts to denote structured litanies.[1] Authentic wazifas draw from the Quran and Sunnah, including phrases like the shahadah or the 99 names of Allah, recited without rigid counts unless specified in prophetic traditions.[1][2]
In Sufi orders (ṭarīqas), wazifas are often assigned by a spiritual guide (shaykh) as part of initiation or counseling, such as daily chanting of God's names after obligatory prayers to address personal challenges like infertility or family disputes, emphasizing tawakkul (trust in God) and inner purification.[3] These practices may be performed individually or collectively, or hadiths of supplication, and are viewed as means to attain mystical insight (maʿrifah) or divine proximity.[3] However, Islamic scholars caution against innovations (bidʿah), such as fabricating specific numbers, times, or guaranteed outcomes not rooted in revelation, deeming them secondary deviations that undermine Sharia.[1][2]
Wazifas hold significant cultural and spiritual value across Muslim communities, especially in South Asia and the Middle East, where they blend with local customs to promote ethical living, resilience, and communal harmony, though their efficacy relies on sincere intention (niyyah) rather than ritual mechanics.[3] While permissible when aligned with orthodox sources, they underscore broader debates in Islamic jurisprudence on balancing personal devotion with scriptural fidelity.[2]
Definition and Origins
Definition
In Islam, particularly within Sufi traditions, wazifa refers to a prescribed regimen of repetitive recitations involving specific Quranic verses, supplications (duas), or litanies (awrad), undertaken with focused intention to seek spiritual purification, divine proximity, or material blessings.[5] This practice serves as a structured devotional duty, often assigned by a spiritual guide (murshid) to a disciple (murid), forming an essential component of the tariqa (Sufi path) to cultivate inner discipline and connection to the divine.[6] Unlike spontaneous personal prayers, wazifa emphasizes consistency and repetition, such as reciting a particular phrase or verse a predetermined number of times each day, to foster habitual remembrance of God (dhikr) and transform the practitioner's consciousness.[7] Central to wazifa is the element of tawajjuh, or directed spiritual focus toward Allah, which channels the recitation into a meditative act of invocation, often centered on divine attributes or names to invoke corresponding qualities in the self.[8] These litanies are typically drawn from authentic Islamic sources and tailored to the individual's spiritual stage, ensuring the practice aligns with orthodox teachings while promoting ethical and mystical growth.[9] As a form of broader dhikr practices, wazifa integrates seamlessly into daily Islamic worship, reinforcing the believer's reliance on divine will through disciplined routine.[5]Etymology and Historical Roots
The term wazifa (وظيفة) originates from the Arabic root w-ẓ-f (و ظ ف), which pertains to appointing, assigning, or employing someone for a specific role or duty. Derived from the verb waẓafa (وظف), meaning "to employ" or "to assign a task," the noun wazifa literally denotes a "duty," "task," "prescribed amount," or "stipend" in classical Arabic usage.[10] The historical roots of wazifa as a spiritual practice are traced to the teachings of Prophet Muhammad (PBUH) in 7th-century Arabia, where he emphasized daily recitations and remembrances (dhikr) as fixed "amounts" of worship to foster constant awareness of God. While the underlying practice of prescribed recitations originates from prophetic traditions, the term "wazifa" for such structured litanies became prominent in Sufi contexts during the medieval Islamic period. Following the Quranic revelation, the Prophet prescribed specific quantities of invocations for his companions, integrating them into routines such as post-prayer devotions; for example, he instructed reciting Subḥān Allāh (Glory be to Allah) 33 times, Alḥamdulillāh (Praise be to Allah) 33 times, and Allāhu Akbar (Allah is Most Great) 34 times after obligatory prayers to complete a hundred remembrances.[11] These prophetic guidelines established the practice as an essential component of personal piety, with early companions like Abu Hurairah and others adopting such measured litanies in their daily lives to fulfill devotional obligations.[12] From these foundational prophetic prescriptions, the practice of prescribed devotional recitations evolved into more structured and formalized forms during the medieval Islamic period (8th–13th centuries CE), as scholars systematized devotional regimens amid the expansion of Islamic learning and mysticism. Medieval texts and juristic works began codifying these "prescribed amounts" into comprehensive routines, drawing on hadith compilations to emphasize their role in spiritual discipline and communal worship. In Sufi traditions, such practices further developed into organized litanies known as wazifa, linking early prophetic models to broader esoteric frameworks.Religious Significance
Basis in Quran and Hadith
The practice of wazifa, involving the repetitive recitation of Quranic verses, divine names, or supplications, finds its foundational roots in the Quran's emphasis on dhikr (remembrance of Allah) and measured recitation. Surah Al-Muzzammil (73:1-8) commands the Prophet Muhammad to rise during the night for prayer and to recite the Quran with deliberation, specifying durations such as two-thirds, half, or one-third of the night, which underscores the value of prolonged and repetitive devotional recitations as a core act of worship. Similarly, Surah Al-A'raf (7:205) instructs believers to engage in constant, humble remembrance of their Lord inwardly, in the mornings and evenings, without raising or lowering the voice excessively, promoting habitual and repetitive invocation as a means of spiritual connection. The Hadith literature further establishes wazifa through specific prescriptions from the Prophet Muhammad for repetitive recitations aimed at protection, forgiveness, and reward. In Sahih al-Bukhari, the Prophet states that reciting Ayat al-Kursi (Quran 2:255) upon retiring to bed ensures divine protection throughout the night, preventing Satan from approaching until dawn, illustrating the protective efficacy of repeated Quranic verses.[13] Authentic narrations in both Sahih al-Bukhari and Sahih Muslim emphasize quantitative repetition in post-prayer dhikr, such as glorifying Allah (Subhan Allah) 33 times, praising Him (Alhamdu lillah) 33 times, and magnifying Him (Allahu Akbar) 34 times, which collectively complete 100 remembrances and suffice as expiation for minor sins.[14] Early scholarly exegeses, or tafsir, link these scriptural injunctions to both obligatory (fard) and supererogatory (nafl) acts of worship, interpreting wazifa as an extension of commanded dhikr. Ibn Kathir, in his commentary on Surah Al-Muzzammil, explains the verses as a directive for the Prophet to abandon seclusion and engage in night vigils involving recitation and supplication, viewing such practices as fulfilling the Quran's broader call to persistent remembrance that encompasses both ritual prayer and voluntary repetitions.[15] This interpretation aligns wazifa with the prophetic tradition, portraying it as a structured form of devotion rooted in the earliest Islamic sources.Role in Sufism and Broader Islam
In Sufism, wazifa constitutes a fundamental element of the daily litany, or wird, prescribed within various tariqas (Sufi orders) to foster spiritual discipline and proximity to the divine. In the Tijaniyya order, founded by Shaykh Ahmad al-Tijani in the 18th century, the wazifa is an obligatory daily rite, performed communally by men and individually by women, comprising recitations such as 100 instances of Astaghfirullah (seeking forgiveness from God), 100 salawat (blessings upon the Prophet Muhammad), and selections from the Quran like Surah al-Fatiha and Ayat al-Kursi; this practice is intended to purify the soul and invoke divine grace through structured repetition.[16] Similarly, in the Naqshbandi order, which traces its silsila (chain of transmission) to the Prophet through Abu Bakr and Salman al-Farisi, wazifa forms part of the essential dhikr (remembrance of God), involving daily recitations of the shahada (declaration of faith) three times, Astaghfirullah seventy times, Surah al-Fatiha once, and salawat eleven times, often guided by a spiritual master to cultivate inner awareness and ethical refinement. These awrad (prescribed devotions) are transmitted orally and textually across orders, emphasizing humility, perseverance, and alignment with prophetic example as pathways to mystical union (fana). Beyond Sufi circles, wazifa integrates into mainstream Islamic devotion as a voluntary act of dhikr and supplication, adaptable for personal spiritual growth in both Sunni and Shia traditions. In Sunni contexts, it manifests as repetitive invocations drawn from the Quran and hadith, serving as a means of seeking barakah (blessing) and protection, with practices varying by regional and scholarly interpretations but universally rooted in the Prophet's encouragement of frequent remembrance of God.[17] Among Shia Muslims, wazifa is endorsed through narrations from the Ahl al-Bayt (the Prophet's household), such as recitations of salawat or specific duas for forgiveness and fulfillment of needs, provided they follow authentic chains; for instance, repeating salawat is recommended to resolve marital discord, underscoring its role in ethical and relational harmony.[18] Within Sunni sub-schools, such as Barelvi and Deobandi movements in South Asia, wazifa's application differs: Barelvis, aligned with popular Sufism, readily incorporate purpose-oriented litanies for intercession via saints, while Deobandis prioritize scriptural purity, permitting only non-innovative forms to avoid bid'ah (innovation).[19] The cultural dissemination of wazifa has profoundly shaped Muslim communities in South Asia, Africa, and the Middle East through oral transmission in tariqas and seminal texts like Dalail al-Khayrat, a 15th-century compilation of salawat by the Shadhili scholar Muhammad al-Jazuli. Originating in Morocco, this work spread via trade routes and scholarly migrations, becoming a staple wazifa recited in group sessions (majalis) across West African Tijaniyya circles, South Asian Chishti and Naqshbandi gatherings, and Ottoman-era Middle Eastern mosques, fostering communal identity and devotion to the Prophet as a unifying spiritual anchor.[20] Its recitation, often in Arabic with local adaptations, reinforces ethical values and social cohesion, as seen in African da'iras (Sufi associations) and South Asian milad celebrations, where it symbolizes continuity of prophetic love amid diverse cultural landscapes.Types and Variations
General Litany Practices
General litany practices in Wazifa encompass routine recitations of dhikr and supplications performed daily without targeting specific outcomes, drawing from the Sunnah of the Prophet Muhammad (peace be upon him). These practices typically include the tasbih recited after each obligatory prayer, consisting of "Subḥān Allāh" (Glory be to Allah) 33 times, "Al-ḥamdu lillāh" (Praise be to Allah) 33 times, and "Allāhu akbar" (Allah is the Greatest) 33 times, completing the set to 100 with "Lā ilāha illā Allāh" (There is no god but Allah).[21] This routine fosters a habitual remembrance of Allah throughout the day, as established in authentic hadiths.[22] Morning sessions, ideally after the Fajr prayer, and evening sessions after the Maghrib prayer, form the core structure of these general litanies, aligning with Sunnah-based habits to invoke general barakah (blessings) and protection.[23] Common elements include reciting short surahs such as Al-Ikhlas, Al-Falaq, and An-Nas three times each in these periods, alongside istighfar phrases like "Astaghfir Allāh" repeated up to 100 times daily, as the Prophet (peace be upon him) frequently sought forgiveness in this manner.[24][25] Other frequent recitations involve "Subḥān Allāh wa biḥamdih" (Glory and praise be to Allah) 100 times, promoting spiritual steadiness and divine favor.[23] While some practitioners use tasbih beads to count repetitions, scholars differ on their use, with many considering it an innovation (bid'ah) and preferring counting on one's fingers, as per the Sunnah and hadith encouraging the use of fingers.[26] Central to these practices is the emphasis on sincerity (ikhlas), ensuring the recitations stem from heartfelt devotion rather than rote mechanical action, as insincere worship yields no reward.[27] Such general routines may be adapted for purpose-specific intentions, but their primary role remains in cultivating consistent faith.[23]Purpose-Specific Wazifas
Purpose-specific wazifas are devotional recitations of Quranic verses or prophetic supplications tailored to address particular spiritual or worldly intentions, such as seeking divine safeguarding, sustenance, marital harmony, or recovery from affliction. These practices draw from established Islamic traditions, emphasizing the recitation of specific portions of the Quran believed to invoke Allah's mercy and intervention for the intended purpose. Unlike routine devotions, they require a clear niyyah (intention) that conforms to Islamic principles, ensuring the supplication remains a pure act of tawhid (monotheism) without any association of partners with Allah, thereby avoiding shirk. Variations exist across Islamic traditions; for instance, in Shia practices, specific supplications attributed to the Imams are used for similar purposes like seeking provision or protection.[28] One prominent category involves wazifas for protection against harm, including evil eye, jinn, or unseen dangers, often centered on Ayat al-Kursi (Quran 2:255). This verse, described as the greatest in the Quran, is traditionally recited for its protective qualities, as the Prophet Muhammad (peace be upon him) instructed its use to shield from Satan, with hadiths reporting that its recitation prevents devils from entering a home.[29] For increasing rizq (provision and sustenance), wazifas frequently incorporate the recitation of Surah al-Waqi'ah (Quran 56), known in tradition as the "Surah of Wealth" for its themes of divine distribution of bounties on the Day of Judgment. Although some narrations praising its merits for financial sufficiency are classified as weak by scholars like al-Albani, it remains a widely recommended practice in Sunni scholarship for seeking barakah (blessings) in livelihood, including relief from debts.[30][31] Recommended supplications for increasing rizq include the prophetic dua: "Allahumma ikfini bihalalika an haramika wa aghnini bifadlika amman siwaka" (O Allah, suffice me with Your lawful means from the unlawful, and enrich me by Your bounty over others besides You), narrated by Ali ibn Abi Talib in Sunan al-Tirmidhi. Frequent istighfar (seeking forgiveness) is also encouraged, as stated in Surah Nuh (71:10-12), which links repentance to Allah sending abundant rain, wealth, children, gardens, and rivers. These spiritual practices are to be combined with practical efforts such as hard work, giving charity, true tawakkul (reliance on Allah), patience, and seeking Allah's help, in accordance with broader Islamic teachings on provision.[32][33][34] In matters of love and marriage, purpose-specific wazifas may involve Surah Yasin (Quran 36), often combined with salawat (blessings upon the Prophet), to foster harmony, resolve obstacles, or facilitate righteous unions. This surah, revered as the "heart of the Quran," is invoked in traditional supplications for relational blessings, although narrations praising its merits for such purposes lack authentic hadith support according to scholars, provided the intention seeks halal (permissible) outcomes aligned with Islamic ethics.[35][36] Healing-oriented wazifas, known as ruqyah, utilize specific Quranic verses for physical or spiritual recovery, such as the Mu'awwidhatayn (Surahs al-Falaq and an-Nas, Quran 113-114) or al-Fatihah (Quran 1), as prescribed in the Sunnah for treating ailments, evil influences, or distress. The Prophet (peace be upon him) performed and permitted ruqyah with these texts, emphasizing their role as a means of seeking cure solely from Allah.[37][38] Scholars like Imam Ahmad Raza Khan (d. 1921), a prominent Hanafi jurist in the Barelvi tradition, compiled collections such as Al-Wazifah al-Karimah, which include purpose-specific invocations for protection, provision, and other needs, drawing from Quranic and hadith sources to guide devotees in ethical practice.[31]Guidelines for Performance
Prerequisites and Conditions
Performing a wazifa requires adherence to specific prerequisites related to personal purity, ensuring the practitioner is in a state of ritual cleanliness. This includes performing wudu (ablution) to achieve taharah, as well as maintaining clean clothing and a purified body, while avoiding impure environments such as bathrooms or areas contaminated by najis substances.[39] Ethical conditions form the foundation of wazifa practice, emphasizing a halal lifestyle free from major sins and sourced from lawful means, including food, drink, and earnings, to facilitate acceptance. The intention must be purely for Allah's pleasure, without superstition, shirk, or reliance on intermediaries. Practitioners are advised to consult knowledgeable scholars to verify the authenticity of the wazifa and ensure it aligns with Shariah, adhering strictly to practices established in the Quran and Sunnah to avoid innovations (bid'ah).[39][2] For the physical setup, one should select a quiet, clean space conducive to focus, ideally facing the qibla, and dress modestly in accordance with Islamic norms for men and women to uphold dignity during the act of worship.[39]Timing and Duration
In Islamic tradition, wazifa is typically performed during times considered spiritually auspicious for supplication and remembrance of Allah, such as immediately after the obligatory (fard) prayers, particularly after Fajr or Isha, when the heart is believed to be more receptive.[40] The last third of the night, during Tahajjud prayer, is also highly recommended, as it is a period when divine mercy descends and prayers are more likely to be accepted.[41] Fridays hold special significance, with the hour just before sunset—often the final hour before Maghrib—designated as an optimal time for wazifa due to the Prophet Muhammad's emphasis on the acceptance of supplications during this window.[42] Certain times are to be avoided for wazifa if it involves elements akin to voluntary prayer, aligning with the prohibited periods for salah: from dawn until the sun rises to the height of a spear, when the sun is at its zenith until it passes to the west, and from sunset until the night is fully established.[43] These restrictions ensure that the practice does not occur during moments of transitional impurity in the cosmic order, though pure dhikr without ritual prayer components may be permissible at any time.[44] The duration of wazifa varies based on the intended purpose and tradition, often following repetitions prescribed in authentic sources from the Quran and Sunnah, such as 33 or 100 times for certain litanies. Scholars caution against using specific counts or durations not established in revelation, as they may constitute bid'ah (innovation).[2][45] For lifelong routines, such as morning and evening adhkar, practitioners maintain daily recitations without a fixed endpoint to foster ongoing devotion.[46] Beginners are advised to commence with manageable daily routines or fewer repetitions to cultivate habit without overwhelm, gradually increasing as proficiency grows.[46] The lunar calendar significantly influences wazifa's potency, with enhanced spiritual rewards during sacred months like Ramadan, Rajab, Dhul-Qa'dah, and Dhul-Hijjah, where practices are believed to yield multiplied blessings due to their sanctified status in the Quran.[47] In Ramadan particularly, wazifa after Taraweeh or during the last ten nights amplifies acceptance, as the month is designated for intensified worship and forgiveness.[48] It is recommended to perform wazifa in a state of ritual purity (wudu) to maximize focus and efficacy.[49]Step-by-Step Practice
To perform a wazifa, one begins by making a sincere niyyah, or intention, specifying the purpose aligned with Islamic principles, such as seeking divine proximity or spiritual purification.[50] This step establishes the foundation, ensuring the practice is directed toward Allah's pleasure rather than worldly desires alone.[51] Next, perform wudu, the ritual ablution, to achieve physical and spiritual cleanliness, followed by sitting in a quiet, clean space facing the Qibla for comfort and focus.[50] Recite the Basmalah ("Bismillah ir-Rahman ir-Rahim") to invoke divine blessings at the outset.[8] Then, proceed to the core recitation: repeat the chosen litany—such as a Quranic verse, divine name, or dhikr phrase—the prescribed number of times as established in authentic traditions (e.g., 33 or 100), maintaining steady rhythm and presence of mind.[50][52] Finally, conclude by reciting salawat upon the Prophet Muhammad (peace be upon him) at least ten times, followed by a personal dua to seal the session and dedicate its merits.[51] Enhancing concentration during recitation involves techniques like conscious breathing, where each inhalation and exhalation accompanies the dhikr to anchor awareness in the heart, as emphasized in Naqshbandi traditions.[50] In Sufi styles, visualization aids focus: practitioners may imagine divine light filling the heart or envisioning the litany's meaning manifesting as a spiritual quality, drawing from Quranic descriptions of light as guidance (e.g., Quran 24:35).[8] Common pitfalls include succumbing to distractions, such as wandering thoughts or external interruptions, and rushing through recitations without depth, which diminishes efficacy.[50] To counter these, maintain a journal to track daily sessions, fostering consistency and gradual increase in repetition as focus improves, thereby building habitual presence.[51]Benefits and Effects
Spiritual Outcomes
Consistent practice of Wazifa, a structured form of dhikr involving repetitive recitation of divine names or Quranic verses, is believed to foster a profound awareness of divine presence in daily life. This elevation aids in the purification of the nafs, reducing ego-driven impulses such as arrogance and envy while promoting inner peace through the calming repetition that detaches the heart from worldly distractions.[53] In Sufi traditions, such purification progresses the soul through stages, from the commanding self (nafs al-ammārah) to the tranquil one (nafs al-muṭma’innah), enabling practitioners to embody virtues like patience and compassion.[53][54] Wazifa further deepens the connection to the divine by enhancing yaqin, or certainty in God's oneness, and ma'rifah, the intuitive gnosis of the sacred, particularly when performed with sincerity and without ulterior motives.[55] Sufi hagiographies recount instances where intensive dhikr, akin to Wazifa, has led to spiritual visions and karamat, such as a practitioner's heart resounding with divine invocation or miraculous interventions during peril, illustrating the transformative absorption in God's essence.[56] These experiences underscore dhikr's role in unveiling hidden spiritual realities, drawing the soul closer to tawhid.[54] Over time, Wazifa instills spiritual discipline that reinforces adherence to Islam's core pillars, including salah, zakat, and sawm, by aligning personal conduct with divine commandments and sustaining moral integrity.[53] This long-term transformation not only fortifies faith but also integrates spiritual awareness into ethical living, as evidenced in Sufi teachings on the heart's renewal through persistent remembrance.[55]Practical and Worldly Results
Practitioners of Wazifa often report tangible benefits in protection from harm, such as warding off the evil eye, through repetitive recitations of specific supplications prescribed in the Sunnah. For instance, reciting "A’udhu bi kalimat-illah il-tammati min sharri ma khalaq" (I seek refuge in the perfect words of Allah from the evil of that which He has created) multiple times daily is said to provide safeguarding, as supported by a hadith in Sahih Muslim where the Prophet Muhammad (peace be upon him) recommended it for protection against all evil.[57] Anecdotes from early Islamic history, like the case of Sahl ibn Hunayf who was afflicted by the evil eye and cured by the washing ritual combined with supplication, illustrate recovery through such practices, emphasizing reliance on Allah's words rather than talismans.[57] In the realm of healing, ruqyah-based Wazifas involving the recitation of Surah Al-Fatihah, Al-Falaq, and An-Nas over water or directly on the afflicted person have been associated with recovery from illnesses or magical afflictions. The Prophet Muhammad (peace be upon him) performed and endorsed ruqyah for various ailments, as narrated in Sahih al-Bukhari, where he recited Quranic verses to treat pain and harm, leading to reported relief by Allah's permission.[58] Scholars like Ibn al-Qayyim affirm that such recitations, when done with faith, can facilitate physical healing without contradicting medical treatment.[58] For provision (rizq) and worldly success, certain Wazifas focus on increasing sustenance, marital harmony, or career progress through supplications like "Allahumma ikfini bi halalika ‘an haramika wa aghnini bi fadlika ‘amman siwaka" (O Allah, suffice me with what You have allowed instead of what You have forbidden, and make me independent of all others besides You by Your bounty). This dua, recommended by the Prophet (peace be upon him) in Sunan Abi Dawud, is recited repeatedly to seek lawful wealth and stability, with hadiths indicating that istighfar and upholding family ties can expand rizq. Frequent istighfar is particularly emphasized, as the Quran in Surah Nuh (71:10-12) states that seeking forgiveness leads to abundant rain, wealth, children, and other provisions. These purpose-specific wazifas for increasing rizq are believed to yield worldly benefits like enhanced provision when performed with sincere intention, combined with complementary actions such as hard work, charity, true tawakkul, patience, and seeking Allah's help. Reciting Ayat al-Kursi (Quran 2:255) is reported to provide protection, while for career aid, general supplications for business success, such as "Allahumma barik li fi mālī" (O Allah, bless my wealth), are used alongside effort, as effort remains essential per scholarly consensus. However, these outcomes depend on free will, hard work, and divine decree, not guaranteed results from the recitation alone. Islamic scholars emphasize that any benefits from Wazifa stem solely from Allah's will, not inherent magical properties in the words, and warn against treating it as a mechanical formula. Performing Wazifa with rigid, unverified numbers or timings—such as reciting a surah exactly 41 times for a specific worldly gain—constitutes bid'ah (innovation), as classified by scholars like al-Shatibi, potentially leading to misguidance if it deviates from the Sunnah.[2] Reputable fatwas stress combining such practices with tawakkul (trust in Allah) and avoiding shirk, ensuring they align with authentic hadith to prevent invalid innovations.[2]References
- https://en.wiktionary.org/wiki/%D9%88%D8%B8%D9%8A%D9%81%D8%A9