BASIS OF TIDJANIYA FIQH - IMPORTANT INTRODUCTION

There are three obligatory litanies (awrad): the Lazim (the Wird), the Wadhifa and the Hadra of the Friday.

The Tijaniyya litanies are all based on expressions which come from the Quran and the Sunnah. Reciting them is an inexhaustible source of blessings and neglecting or abandoning them is an open door to misfortunes. The three expressions are:
-Asking ALLAH for forgiveness (Istighfar)
-Sending Prayers (Salat 'ala Nabi) upon The Prophet (peace and blessings be upon him)
-The Kalima "LA ILAHA ILLALLAH": "There is no God but ALLAH"

The litanies must only be recited with the authorization of a muqaddam whose transmittal channel is authentic. The other conditions of the validity of the mandatory litanies of the Tidjaniya are:
-The follower must formulate the intention
-The follower must perform ablution with water or Tayyamoun, according to the Sharia rules.
- The body, the clothes and the area, must be purified according to the rules of Salat.
-The follower is required to cover his body (awrah) the same way as for the Salat.
-The disciple must not speak during the mandatory litanies of the Tariqa Tidjaniya, from beginning to end, except through necessity, in which case he may communicate by gestures, and if he is not understood, then he may say one or two words. There are three exceptions to this rule: the follower may speak freely to his parents, the wife (disciple) to her husband, and the follower to his Sheikh (his Muqaddam). The follower must refrain from eating and drinking during the mandatory litanies. Even a little (a sip or what remains between the teeth) invalidates the Lazim, as for the Wadhifa, it is a little more that invalidates it.
He who does not meet any one of the above mentionned conditions, his evocations are invalidated and he has to do them again.

Besides, it is very important to perform the Wadhifa and the 'Asrou (Hadra of the Friday) in congregation whenever it is possible, pronouncing them aloud and harmoniously with the other brothers.

In order not to reduce the effectiveness (less divine light), the Lazim, and also if performed alone, the Wadhifa and the Hadra of the Friday, should be pronounced in such a way that the follower can hear himself reciting them, facing the Qibla (except for he who is travelling and so cannot face it) and sitting in the prayer position.
Furthermore, understanding the meaning of what is recited, uttering distinctly, visualizing Seyidina Ahmed Tijani (may Allah be satisfied with him) and even better, our Noble Prophet Muhammad (peace and blessings be upon him), all this helps to obtain maximum benefit from the litanies.

I. THE LAZIM (WIRD)

The Lazim is composed of these three mandatory pillars (in this order):

1. 100 times "Astaghfirullah" (I seek forgiveness from ALLAH)

2. 100 times Salat 'ala Nabi, the best one is Salatul Fatihi: "Allahumma salli 'ala Sayyidina Muhammadin el fatihi lima ughliqa, wal khatimi lima sabaqa, nasiri-l-haqqi bil haqqi wal hadi ila siratiqa-l-mustaqim, wa 'ala alihi haqqa qadrihi wa miqdarihi-l-'adhim." You can listen to its recitation HERE.

Salatul Fatihi is a particular prayer that the Prophet (prayers and peace be upon him) ordered Seyyidina Ahmed Tijani (may Allah sanctify his precious secret), during a wakefull vision in broad daylight, to recite and to transmit. The Pole (Qutb) Sidi Muhammad El Bakri (may Allah be pleased with him) had already received it. He had gone on spiritual retreat for several years in Mecca with the intention that ALLAH (The Glorified and The Exalted) would teach him the formula of prayer on the Prophet (prayers and peace be upon him) that gathers together all the other prayers and their secrets. And indeed, it was revealed to him. An angel came to him with an enlightened tablet on which Salatul Fatihi was written. But he kept it secret because this prayer was exclusively reserved for the advent of the Hidden Pole (i.e. Seyyidina Sheikh Ahmed Tijani) and his disciples. Salatul Fatihi's merits are numerous, Seyyidina Ahmed Tijani (may Allah be satisfied with him) said: "If there were 100000 communities, and each of these communities was constituted of 100000 tribes, and each of these tribes was formed of 100000 men, and each of these men lived 100000 years, and each of these men recited 100000 salat 'ala Nabi everyday other than Salatul Fatihi, then all these rewards would not reach the reward of a single Salatul Fatihi.

3. 100 times "La Ilaha illAllah" (There is no God but Allah). After the hundredth "La Ilaha illAllah", we have to say: "Muhammadun Rasulullah. 'alayhi Salamullah"

Then, there are different meritorious expressions (not mandatory) that we can say in the Lazim. Here is a simple example of a Lazim: 
- (intention of making the morning or evening Lazim)
- "A'udhu billahi mina chaytani rajim"
- Surah El Fatiha + "Ameen": 1 time
- 100 times "Astaghfirullah" 
- "Subhana rabbika rabbil 'izzati 'amma yasifuna wa salamun 'ala-l-mursalina wa-l-hamdu lillahi rabbi-l-'alameen" (Surah Saffat 37, verses 180-181-182).
- 100 times Salatul Fatihi 
- "Subhana rabbika rabbil 'izzati 'amma yasifuna wa salamun 'ala-l-mursalina wa-l-hamdu lillahi rabbi-l-'alameen" (Surah Saffat 37, verses 180-181-182).
- 100 times "La Ilaha illAllah" and after the hundredth "La Ilaha illAllah": "Muhammadun Rasulullah. 'alayhi Salamullah" 
- "Innallaha wa mala-i-katahu yusalluna 'ala nabiyi, ya ayyuha ladhina amanu sallu 'alayhi wa sallimu taslima" (Sourate 33 El Ahzab, verset 56) 
- "Sallallahu ta'ala 'alayhi wa 'ala alihi wa sahbihi wa sallama taslima"
- "Subhana rabbika rabbil 'izzati 'amma yasifuna wa salamun 'ala-l-mursalina wa-l-hamdu lillahi rabbi-l-'alameen" (Surah Saffat 37, verses 180-181-182).
- Make du'a.

PRACTICE TIMING OF THE WIRD

The Lazim is an obligatory wird performed alone, in a low voice, twice a day: morning and evening. Failure to perform the obligatory wird must be made up for.

The time to perform the morning wird starts from Subh Prayer untill Duha al A'la (about midday) - this is the preferable time. In the case of valid excuse, the time of necessity, extends from Duha al 'Ala to the Maghreb Prayer (the sunset).
The morning Lazim cannot be accomplished in the time between the Fajr and Subh Prayers.
The morning wird can be brought forward in the night, after the 'Isha Prayer and a lapse of time enough to recite five sub-parts (hizb) of Quran (i.e. about 1h30 after 'Isha Prayer time), but in this case it must be finished before the Azan of the Fajr, otherwise we must redo it. During the night, before Fajr, the reward is greater. Seyyidina Ahmed Tijani (may ALLAH be pleased with him) said: "The evocation of the wird during the night is equivalent to five hundred times its evocation during the day, and this is true for all good deeds."

The time to perform the evening wird starts from 'Asr Prayer untill 'Icha Prayer - this is the preferable time. In the case of valid excuse, the time of necessity, extends from 'Icha Prayer to the Fajr Prayer (the dawn).
It is possible to bring forward the evening Lazim under three conditions:
1. As for the morning Lazim, the evening Lazim can only be brought forward before the Fajr Prayer (i.e. during the night which precedes the day but never before the 'Asr or Dhor Prayers).
2. It can be anticipated in the case of an impediment which we think will cover the entire period of preferable time of the evening Lazim (so from the Asr to the Isha). And then, even if the impediment ends during this period, the evening Lazim done in advance remains valid.
3. In the case of performing the evening Lazim in advance (during the night, before the Fajr prayer), we must perform it after the morning Lazim. So the order is: morning Lazim in advance and then evening Lazim in advance. The suitable intention must be formulated before the wird each time.
It is reported by Sidi Taieb Sefiani in Ifadat-l-Ahmediya that Seyyidina Ahmed Tijani (may ALLAH sanctify his precious secret) said: "Whoever wishes to perform the wird of the Asr (i.e. the evening Lazim) in advance, may only do so if there is an impediment at this time. In this case he should perform it advance during the night."

II. THE WADHIFA

The Wadhifa must be performed in congregation whenever it is possible, the rows should be arranged properly and the recitation out loud.
The Wadhifa is composed of these four mandatory pillars (in this order):
1- 30 times the following well-known expression of Istighfar: "Astaghfirullah Al 'Adhim aladhi la ilaha illa Houwa-l-Hayyou-l-Qayyoum" (I ask forgiveness from ALLAH, The Great One, there is no God but Him, The Ever Living One, The Self Existing One) 
2- 50 times Salatul Fatihi (during the Wadhifa, we cannot recite any other prayer upon the Prophet (peace and blessings be upon him) otherwise it is invalidated as Sidi 'Arbi ibn Sa-ih (may ALLAH be satisfied with him) said.
3- 100 times "La Ilaha illAllah" (There is no God but Allah). After the hundredth "La Ilaha illAllah", we have to say: "Muhammadun Rasulullah. 'alayhi Salamullah"
4- 12 times Djawharatul Kamal (a special prayer upon the Prophet, peace and blessings be upon him). You can listen to its recitation HERE.

Mandatory conditions for the recitation of Djawharatul-l-Kamal:
- Ablutions with water
- A clean place, wide enough for six people
- Reciting it in a sitting position, and not while mounted or on a boat
- Clean clothes 
If the follower does not meet one of these conditions, he must not recite Djawharatul-l-Kamel. So during the Wadhifa, instead of reciting 12 times Djawharatul Kamal, he recites 20 times Salatul Fatihi

Besides, there are different, although not mandotary, meritorious expressions that we can say in the Wadhifa. So here is how it is recited in 'AIN MADHI: 
- (intention)
- "A'udhu billahi mina chaytani rajim"
- Surah El Fatiha + "Ameen": 1 time
- Salatul Fatihi: 1 time
- "Subhana rabbika rabbil 'izzati 'amma yasifuna wa salamun 'ala-l-mursalina wa-l-hamdu lillahi rabbi-l-'alameen" (Surah Saffat 37, verses 180-181-182).
- 30 times "Astaghfirullah Al 'Adhim aladhi la ilaha illa Houwa-l-Hayyou-l-Qayyoum"
- "Subhana rabbika rabbil 'izzati 'amma yasifuna wa salamun 'ala-l-mursalina wa-l-hamdu lillahi rabbi-l-'alameen" (Surah Saffat 37, verses 180-181-182).
- 50 times Salatul Fatihi 
- "Subhana rabbika rabbil 'izzati 'amma yasifuna wa salamun 'ala-l-mursalina wa-l-hamdu lillahi rabbi-l-'alameen" (Surah Saffat 37, verses 180-181-182).
- 100 times "La Ilaha illAllah" and after the hundredth "La Ilaha illAllah": "Seyyiduna Muhammadun Rasulullah. 'alayhi Salamullah" 
- "Subhana rabbika rabbil 'izzati 'amma yasifuna wa salamun 'ala-l-mursalina wa-l-hamdu lillahi rabbi-l-'alameen" (Surah Saffat 37, verses 180-181-182).
- 12 times Djawharatul Kamal 
- "Innallaha wa mala-i-katahu yusalluna 'ala nabiyi, ya ayyuha ladhina amanu sallu 'alayhi wa sallimu taslima" (Sourate 33 El Ahzab, verset 56) 
- "Sallallahu 'alayhi wa 'ala alihi wa sahbihi wa sallama taslima"
- "Subhana rabbika rabbil 'izzati 'amma yasifuna wa salamun 'ala-l-mursalina wa-l-hamdu lillahi rabbi-l-'alameen" (Surah Saffat 37, verses 180-181-182).
- Du'a

PRACTICE TIMING FOR THE WADHIFA

The Wadhifa must to be performed at least once a day, twice a day is better. 
If the Wadhifa is accomplished twice a day, is to be performed at the same time as the Lazim
If the Wadhifa is performed only once a day, its time begins from the 'Asr Prayer to the 'Asr Prayer of the next day and the period of necessity, in the case of valid excuse, extends to the Maghreb Prayer of this next day.

NOTE

Women may attend the Wadhifa if two conditions are met:
- Being in separate places where men and women cannot see each other
- Women must not recite aloud (as for the five daily Prayers)

III THE HAYLALA (THE HADRA ON FRIDAY, THE 'ASRU)

The Haylala (other names: Hadra, 'Asru) is the Friday's dhikr to be performed between 'Asr and Maghreb Prayers. 
Like the Wadhifa, the Friday's Hadra must be performed in congregation whenever it is possible, arranging the ranks properly, reciting aloud. 
It is performed only on the Friday, and only between 'Asr and Maghreb Prayers, the best time is just before the Azan of the Maghreb Prayer. If it is not accomplished during this lapse of time, we cannot make up for it. 
Seyyidina Ahmed Tijani (may ALLAH be satisfied with him) said that if it is not performed during this period (i.e. between the 'Asr and Maghreb Prayers on Friday) without a valid excuse, the follower should know that he has missed out on an immense blessing that he will not be able to make up for.

The Haylala is composed of one single pillar: 
Recitation of "La Ilaha illAllah" 1000, 1200 or 1600 times , and following the last "La Ilaha illAllah" we recite"Seyyiduna Muhammadun Rasulullah. 'alayhi Salamullah"

Here is an example of a recitation of the Haylala: 
- (intention)
- "A'udhu billahi mina chaytani rajim"
- Surah El Fatiha + "Ameen": 1 time
- 3 times "Astaghfirullah Al 'Adhim aladhi la ilaha illa Houwa-l-Hayyou-l-Qayyoum"
- 1 or 3 times Salatul Fatihi 
- "Innallaha wa mala-i-katahu yusalluna 'ala nabiyi, ya ayyuha ladhina amanu sallu 'alayhi wa sallimu taslima" (Sourate 33 El Ahzab, verset 56) 
- "Sallallahu ta'ala 'alayhi wa 'ala alihi wa sahbihi wa sallama taslima"
- "Subhana rabbika rabbil 'izzati 'amma yasifuna wa salamun 'ala-l-mursalina wa-l-hamdu lillahi rabbi-l-'alameen" (Surah Saffat 37, verses 180-181-182).
- 1200 times "La Ilaha illAllah" 
"Seyyiduna Muhammadun Rasulullah 'alayhi Salamullah
- "A'udhu billahi mina chaytani rajim"
- Surah El Fatiha + "Ameen": 1 time
- 1 or 3 times Salatul Fatihi 
- "Innallaha wa mala-i-katahu yusalluna 'ala nabiyi, ya ayyuha ladhina amanu sallu 'alayhi wa sallimu taslima" (Sourate 33 El Ahzab, verset 56) 
- "Sallallahu ta'ala 'alayhi wa 'ala alihi wa sahbihi wa sallama taslima"
- "Subhana rabbika rabbil 'izzati 'amma yasifuna wa salamun 'ala-l-mursalina wa-l-hamdu lillahi rabbi-l-'alameen" (Surah Saffat 37, verses 180-181-182).
- Du'a

QUESTIONS REGARDING LAZIM

Question 1

He who heard the call to prayer (Azan) of Subh prayer and so thought that it was dawn, prayed Salat Subh and performed his lazim (wird) but then realized that actually he had performed his Subh prayer before dawn (before the legal time of Fajr and Subh prayer), does he need to do the recitation of the wird again after having repeated the prayer?

Answer 1

Yes, he has to repeat his prayer as well as his lazim after dawn because it is rendered nul and void having being accomplished before the legal hour, in the same way the wird (lazim) is rendered nul and void because it has not been performed with the intention to preempt Salat Fajr but with the intention of performing it after Subh prayer. As Salat Subh is canceled, the same applies for the wird that follows it. (According to Sheikh an-Nazifi)

Question 2

Some people claim that is not advisable to perform the wird both at sunrise and sunset, is this right?

Answer 2

This claim is but a joke by Satan. You can evoke your lazim both before sunrise and before sunset.

“So turn away from whoever turns his back on Our message […]” (Surate 53 The Star, verse 29)

“And if you obey most of those upon the earth, they will mislead you from the way of Allah […]” (Surate The Cattle, verse 116) (Sheikh an-Nazifi)

Question 3

For he who has prayed the Asr prayer alone and then has accomplished the lazim, and then who, going about his daily business, hears the Iqama (the call indicating the imminent beginning of the prayer) and so performs the prayer of Asr in congregation, is his lazim still valid.

Answer 3

Yes his lazim is valid and he does not need to repeat it (to do it again). (Sheikh an-Nazifi)

Question 4

Some people say that if a person has only been able to perform his evening lazim after Salat Isha, he should first accomplish Shaf’ and Witr before performing it, is this right? And is it authorized to perform the morning lazim before having accomplished Shaf’ and Witr?

Answer 4

Performing lazim before Shaf’ and Witr is authorized, he who criticizes is wrong. (Sheikh an-Nazifi)

Question 5

Is there any order of preference, what should we perform first: the lazim or the wazifa?

Answer 5

No there is not. We start by either. (Sheikh an-Nazifi)

Question 6

What is the rule for someone who has started his lazim and then a group comes and begins the wazifa- if he continues his lazim, he will not be able to join them in time- what should he do?

Answer 6

It is stipulated in the book “Shahadata-l-Jani” by Sidi Abdrahman Shinguitti (may ALLAH be pleased with him): He should remember the number already accomplished in his lazim, then he should join the group to recite the wazifa with them. After having finished the wazifa, he should complete what was lacking of his lazim. (Both Sheikh Hajjouji and Sheikh Omar Foutiyou have the same opinion)

Question 7
What about if someone is performing Lazim and he puffs and blows, does this invalidate the lazim like the Salat ? What about if someone sneezes and praises ALLAH using the formula “El Hamdulillah” and so someone tells him: “YarhamukAllah” should he reply or not? What about if someone is reciting, and a pain causes him to groan a little or a lot, deliberately or involuntarily?

Answer 7

The lazim remains valid for the person who puffs and blows and similarly for the person who answers “YarhamukAllah”, or the person who groans in pain, because the moaning of the sick is one of the names of ALLAH. (Sheikh an-Nazifi)

Question 8

If a person is performing his lazim when a group of brothers comes to sit near him and begins the recitation of the wazifa, and he interrupts his lazim involuntarily and joins the recitation of the wazifa until the end, what should he do?

Answer 8

He should begin his lazim again from the begining. (Sheikh an-Nazifi)

Question 9

If a person begins his lazim and a group enters and starts to perform the wazifa, then when the group reaches salatoul fatihi, he (who has also reached salatoul Fatihi) recites with them, based on the intention for the lazim, and without changing places, is his lazim valid?

Answer 9

His lazim is valid, but we should consider, on one hand that lazim is not performed outloud, and on the other hand that one should isolate oneself for the lazim, far from any noise. (Sheikh an-Nazifi)

Question 10

He who has accomplished his Subh alone and began his lazim and then during the recitation of his lazim, a group arrives to pray the Subh so he joins them, should he start from the beginning his lazim or should he take up where he left off (should he start where he has stopped) after finishing his Subh prayer?

Answer 10

He should repeat the Subh in congregation and then take up his lazim where he left off (start where he has stopped). There is no need to start from the beginning. (Sheikh an-Nazifi)

Question 11

He who breaks his ablutions during his lazim, should he take up where he left off (after having performed his ablutions again)?

Answer 11

No, he cannot. He has to start again from scratch. (Sheikh an-Nazifi)

Question 12

He who invalidates his ablutions at the moment of the recitation of the verse “Inna-l-Laha wa-mala-i-katahu yusalluna ‘ala-n Nabiyy…” (in the closing part), should he renew his ablutions and start again from the beginning?

Answer 12

No he should not repeat his lazim (or wazifa) because the closing section is not part of the pillars (neither included in the pillars of the lazim, nor in the pillars of the wazifa). So if the pillars are valid, then everything is valid. (Sheikh an-Nazifi)

Question 13

Should the disciples evoke their lazim or wazifa if they are in a place (for example on a carpet or a mat) which might be soiled (najas), or is it necessary to be sure of the state of purity?

Answer 13

The place or the clothes whose state of purity is unsure should be considered a pure, except for djawharatul kamal which cannot be recited in place or with clothes whose purity is doubtful. So, they can pray and evoke by replacing the djawharatul kamal by salatoul fatihi. (According to Al- El Ira-at by Hajj Hassan Ba’qili)

Question 14

If a person performs tayamum for the accomplishment of the wird and then before he has finished it, it is time to perform the obligatory prayer for which he is going to perform another tayamum, when he finishes the prayer, should he perfom again another tayamum before picking up his lazim where he had left off.

Answer 14

He picks up his lazim where he left off without the need to perform another tayamum. See also Question 33. (Sheikh an-Nazifi)

Question 15

If somebody lets blood during his lazim, should he continue or interrupt it?

Answer 15

He should wash the blood (without speaking) and then he can resume where he left off. (Sheikh an-Nazifi)

Question 16

If a person pronounces the word “Aaah!” by mistake, then how does it affect the validity of the orations?

Answer 16

It is stipulated in the book “al-Kawkab al-wahhaj” that if someone pronounces the word “Aaah!” through necessity or by mistake, no reparation is due. However if it is done deliberately then his wazifa or lazim are canceled on account of entertainment. (Soukeïrij)

Question 17

If a person is reciting his lazim and somebody else is praying beside him, should he answer his Salam (concluding the prayer)?

Answer 17

No, he does not need to answer his Salam. (Sheikh an-Nazifi)

Question 18

What about the recitation of the lazim side by side with the recitation of the daily hizb of the Quran (daily out loud recitation of a part of the Quran in assembly)? And should he who sneezes say secretly the formula of praise?

Answer 18

We should not recite the lazim and the wazifa during the recitation of the scheduled hizb. “So when the Quran is recited, then listen to it and pay attention (…)” (Surat 07 Al-A'raf (The Heights), verse 204) We should choose carefully the moment for the accomplishment of the lazim and the wazifa. Likewise, it is inappropriate to perform the lazim in the mosque when it is noisy.

He who sneezes during the lazim should pronounce the formula of praise and he who hears it should pray for him saying: “Yarhamukallah” (Sheikh an-Nazifi)

Question 19

If a person is performing lazim or wazifa alone, and someone nearby says the name of the Prophet (peace and blessings be upon him), can he pray upon him?

And in the same way, should he say the formula “Nafa‘ana l-Lahu bihi” (for example) for Seyyidina Ahmed Tidjani (may ALLAH sanctify his precious secret) when his name is evoked?

Answer 19

If a person is performing lazim and he hears the name of the Prophet (peace and blessings be upon him), there is no harm in praying on him, considering the well-known prophetic hadith “The miser is the one in whose presence I am mentioned and he does not send blessings upon me”. And regarding Seyyidina Ahmed Tidjani (may ALLAH sanctify his precious secret), we should not say “Nafa‘ana l-Lahu bihi” during the accomplishment of the litanies. (Sheikh an-Nazifi)

Question 20

If somebody is forgetful during the performance of his lazim and so does not know what he is doing, what should he do?

Answer 20

He should base his practice on what he is sure he has done (and after he has finished his lazim, he should recite the formula “astaghfiroullah” a hundred times to repair any mistakes he may have made), and if he is really unsure of what he has done, he should start from scratch. (Sheikh an-Nazifi)

Question 21

He who offers the reward of his wird to his brother, does he reap also the reward?

Answer 21

Whoever does an atom's weight of good will see it. However if he wishes to offer the reward should do so with meritorious deeds rather than obligatory ones. (Sheikh an-Nazifi)

Question 22

Is it authorized for a woman who is carrying her child on her back to pray and to recite the litanies (of the Tariqa Tidjaniya)?

Answer 22

Because of necessity (darura), a woman is allowed to carry her baby whilst praying and evoking her wird. (Sheikh an-Nazifi)

Question 23

Can a person recite his litanies, by day or by night, whilst his wife is washing herself in the same room and they are only separated by a curtain, or even not at all? Can a person recite his wird if she is lying beside him?

Answer 23

There is no restriction for he who is performing his wird and whose wife is in the same room as him whether she is awake or asleep. (Sheikh an-Nazifi)

Question 24

Is it preferable to perform Lazim in the same place where we have accomplished wazifa or is it better to change location?

Answer 24

If you are not disturbed by the presence of your brothers or by their activity, it is possible to perform Lazim there, otherwise it is preferable to change places because the most important thing is to prioritize the state of Presence and that which facilitates it. (According to Sidi Muhammad ibn Hasan Jakani)

Question 25

What is the rule for he who adds the formula requesting forgiveness of the wadhifa “al-lazi la ilaha…” to the formula of the lazim “Astaghfiru-l-Lah”, or the contratry?

Answer 25

He who replaces the formula requesting forgiveness of the lazim by that of the wazifa, or the contrary, if it is done deliberately then they are rendered nul and void on grounds of entertainment. However if it is done by omission or ignorance or by mistake, his adoration is based on his intention and so at the end, after having performed the adequate formulas, he would repair by reciting “Astaghfiru-l-Lah” a hundred times. (According to Al- El Ira-at by Hajj Hassan Ba’qili)

QUESTIONS REGARDING DJAWHARATUL KAMAL

Question 26

When performing the wazifa in congregation, he who does not know djawharatul kamal and recite 20 salat el fatihi instead, if he completes the recitation of salat el fatihi before the group, is he authorized to recite djawharatul kamal with them with the aim of learning it?

Answer 26

When the group recites djawharatul kamal, he who is replacing them by salat el fatihi should recite them in a low voice. If he finishes before them, he may leave the assembly if necessary and his dhikr is valid. He may also recite djawharatul kamal with the aim of learning it, if all the necessary conditions for its recitation are gathered. In addition, if he has joined the group after the beginning of the wazifa and finishes the replacement before them, then he should catch up what is missing without waiting for the others to finish the recitation of djawharatul kamal.

Imam Nazifi (may ALLAH be pleased with him) stated: “It is preferable that he follows his brothers during the recitation of djawharatul kamal and maybe ALLAH will allow him to learn it. When they have finished, he should catch up what he has missed but there is no harm if he catches up while the brothers are reciting djawharatul kamal.”

Question 27

If someone has to replace the recitation of djawharatul kamal by salat el fatihi or inversely, and he forgets, what is the rule?

Answer 27

He who is obliged to perform the replacement and has recited djawharatul kamal by omission (mistake), and also who is under obligation to recite djawharatul kamal and who replaces it ; in both cases he is required to return to the obligation because the recitation of djawharatul kamal is only accepted with its conditions and for he who detains the necessary conditions for reciting djawharatul kamal, the replacement is not adequate.

In addition, if he performed his wazifa alone, in the two aforementioned cases, he is required to recite the request for forgiveness one hundred times (astarghfiroullah) with the intention to repair (niyat jabr). But, if he performs his wazifa in congregation, he is required to return to his obligation without the need of performing the reparations at the end. (According to Taisir el Amani by Sheikh Hajjouji)

Question 28

If the group of the wazifa finds that the place in which they are is not pure, can they move to another place even if it is not big enough (in accordance with the conditions required for the recitation of the djawharatul kamal) and replace the djawharatul kamal (by salat el fatihi)?

Answer 28

If the place is not big enough for the group but entirely pure then they should recite djawharatul kamal, even if the place is too narrow. On the other hand, if the place is soiled we should perform the replacement. (Sheikh an-Nazifi)

Question 29

If somebody smells bad either because of a disease or he has eaten onions… How should he perform his wazifa?

Answer 29

If the smell is so unpleasant and he is unable to remedy this, he should replace the recitation of djawharatul kamal by 20 recitations of salat el fatihi and he should sit at the last rank in order not to disturb with his bad smell. (Sheikh Idriss El Iraqi)

Question 30

If the disciple recites the verse: «Inna-l-Lah wa- mala’ikatahu yusalluna…» (the concluding/closing formula) after the third pillar of the wazifa and so before the Djawharatul kamal, and then remembers that Djawharatul kamal remains to be recited, what should he do?

Answer 30

He who recites the Wazifa alone and forgets to recite the djawharatul kamal, and so has recited the closing verse « Inna-l-Lah wa- mala’ikatahu yusalluna…» up to the end, then realizes his omission, should return to the recitation of the Djawharatul kamal without any need of reparation. (Al-Yawaqit wa-l-Jawahir al-mudi’a)

Question 31

If the disciple begins the Wazifa and then notices a stain of impurity on his clothes or his body, should he recite Djawharatul kamal ?

Answer 31

He who notices this after having begun his Wazifa should replace the recitation of Djawharatul kamal by 20 Salat Fatihi but only if he fears that by going to wash it he is going to overstep the stipulated time for the prayer or if there is no water. With the exception of these cases, he should wash the impurity and if his interruption is not too long he then recites Djawharatul kamal. If the interruption is too long then he should start his wazifa from the beginning. (Al-Yawaqit wa-l-Jawahir al-mudi’a)

Question 32

He who has invalidated his ablutions at the 12th Djawharatul kamal, is his Wazifa valid, since it was ordained, at the beginning, to recite only eleven Djawharatul kamal ?

Answer 32

Having invalidated his ablution, he should perform his Wazifa again. No ablutions, no wazifa. There is no need to refer to the time when 11 recitations were performed, because this has been abrogated. (Al-Yawaqit wa-l-Jawahir al-mudi’a)

Question 33

In the case where some people are traveling and wake up in a state of great impurity, unable to perform the Ghusl, they perform Tayamum, what should they do for the Wazifa in congregation since they are not authorized to recite Djawharatul kamal ?

Answer 33

They perform the wazifa in congregation and they reach the recitation of Djawharatul kamal everyone recites individually 20 salat Fatihi. Once they finished, they indicate it to the person leading and pick up where they had left off up till the end.

Question 34

Someone has recited 6 Djawharatul kamal and at the beginning of the 7th, he has a memory loss, what should he do?

Answer 34

In this case, he replaces it by 20 salat Fatihi. (Al-Yawaqit wa-l-Jawahir al-mudi’a)

Question 35

Is it authorized for he who teaches and he who learns to recite Djawharatul kamal having performed Tayamum or is it necessary to perform ablutions to learn it?

Answer 35

No, it is only authorized to recite Djawharatul kamal having perfomed ablutions because the rule that governs the whole also governs its parts. Indeed, the specific rule pertaining to Djawharatul kamal which forbids reciting it without ablutions is applicable, for the person reciting, to a full or a partial recitation. (Sheikh an-Nazifi et Sheikh Abu Bakr ‘Atiq)

Question 36

If a person is late and should replace Djawharatul kamal by 20 salat Fatihi and finds the groupe performing Djawharatul kamal, should he begin by catching up what he has missed of the wazifa?

Answer 36

If he is late and he has to replace Djawharatul kamal by 20 salat Fatihi, and finds the group reciting Djawharatul kamal, even if it is the last recitation of Djawharatul kamal, he should formulate the intention to join the group, perform 20 salat Fatihi, then he catches up the part of the wazifa that he has missed. (hajj al-hasan al-Ba‘qili)

Question 37

What is the rule for a person who is sick and cannot attend the wazifa or the Haylala: should he accomplish them at home, and if he is unable to do so during his sickness, should he make up for this?

Answer 37

This is one of the excuses authorizing someone not to join the group for wazifa or haylala, in this case he performs them at home according to his capabilities.

If he is unable to perform both or one of them or to perform zikr then he should leave it.

In the Al-Ira-a, it is written: “If the sickness is minor, he should accomplish his litanies as if he was fine. If conditions are such that he can accomplish them despite evident difficulties, in this case he has the choice and if he knows or thinks that he would harm himself by accomplishing them, then he should leave them. He will not need to make up for them.” Then it is written: “Then if the sick person recovers whether it is the preferable time for lazim or time of the necessity (as defined by the Fiqh of Tariqa Tidjaniya, in a case of valid excuse) then he should accomplish them” that is to say if the sick person was in a position to choose and he recovers during the time of the lazim or the wazifa or the ‘asru (heylallah), he should then perform them. (Sidi Muhammad Ibn hasan al-Jakani)

Question 38

If a woman is losing vaginal blood which is not due to her menstruations, should she replace Djawharatul kamal by 20 salat Fatihi ?

Answer 38

In the case of loss of blood which is not due to menstruations, the woman is considered to be sick. In this case, she should wash the vaginal region each time and perform ablutions and then she can recite Djawharatul kamal. (Sheikh Idriss El ‘Iraqi)

QUESTIONS REGARDING WAZIFA

Question 39

What are the rules concerning the tayamum for the litanies? Can we perform lazim with the same tayamum as the one we performed for the wazifa?

Answer 39

There is a point of divergence on this subject. The main rule is as follows: in the same way that a tayamum is needed for each prayer (according to the Malikite school), it is also needed for each litany because they have the status of a pious vow and therefore that of an obligatory deed. (Sheikh Idriss El ‘Iraqi)

The point of divergence concerns the lazim recitation with the tayamum of the wazifa, and the accomplishment of both with the tayamum of obligatory prayer. Some forbid it and others authorize it.

Among those who forbid it are:

  • Sidi Muhammad Ibn ‘Abd al-Wahid an-Nazifi in ad-Dur- ra al-harida,
  • Sheikh Muhammad Ibn ‘Abdullah Tasfawi in al-Fath ar- rabbani,
  • Sheikh Muhammad al-hafiz in Qasd as-Sabil,
  • Sheikh Nazifi totally forbade the recitation (of the litany) or the prayer with a previous tayamum.

The author of al-Fath ar-rabbani forbade the recitation of Lazim with the tayamum of the obligatory prayer. He also forbade the recitation of wazifa, lazim and ‘asru with a single tayamum. He said nothing about reciting wazifa with the tayamum of prayer.

The author of Qasd as Sabil authorized the recitation of wazifa with the tayamum of the prayer. He forbade the recitation of lazim with the tayamum of the obligatory prayer. He also forbade the recitation of wazifa with the tayamum of lazim. Sheikh Nazifi agrees with him.

The author of Fath el Rabbani agrees also with them, except concerning the accomplishment of the wazifa with the tayamum of the obligatory prayer. This was authorized by Shinqiti who said: “The wazifa may be recited with the tayamum of the obligatory prayer, because its “rank is less superior to that of the lazim”

He agrees with the prohibition of the recitation of lazim with the tayamum of the obligatory prayer. He said nothing about the prohibition of the recitation of lazim with the tayamum of the wazifa, because this is obvious.

The Sheikh and Sultan of Marocco ‘Abd al-hafiz in his book al-Jami‘a al-‘irfaniyya also forbids it.

Question 40

If a person is reciting litanies othen than the esssential ones and the recitations of the wazifa begins, should he interrupt his recitation?

Answer 40

Yes he should interrupt himself and join the brothers for the recitation of the wazifa.

Question 41

a) If a person is reciting lazim or wazifa on a rainy night and people plan to gather both Maghreb an Icha prayers as mentioned in the shari’a.

b) What about reciting wazifa out loud near a group who is reciting the Hizb of the Quran

c) What about a person whose ablutions are invalidated at the time of the closing formula «Inna-l-Lah wa- mala’ikatahu yusalluna…»

Answer 41

a) He should interrupt lazim or wazifa to perform the obligatory prayers.

b) Wazifa should be accomplished, whenever possible, in a special place and not in a place where we could disturb other people praying and evoking.

c) See Question 12. (Sheikh an-Nazifi)

Question 42

Is it authorized to perform wazifa on the terrace of a mosque or a zawiya (that is to say in an elevated place)?

Answer 42

It is persmissible. (Sheikh an-Nazifi)

Question 43

If a person is performing lazim when the group begins wazifa, and by mistake he interrupts his lazim and begins the wazifa with them, what should he do?

Answer 43

He should do his lazim again. (Sheikh an-Nazifi)

Question 44

a) If a person joins the group of wazifa late, should he wait for the end of Djawharatul kamal to complete wazifa, or should he wait for the closing formulas to do so ?

b) If a person is reciting Djawharatul kamal and has reached the 6th or 7th bead when he notices that his clothes are impure or when he remembers that his clothes are impure, what should he do?

Answer 44

a) The person who is late joining the group should recite the pillars (Istighfar, Salat ‘Ala Nabi, Heylala and Djawharatul kamal) with them. He is not required to recite the closing formulas because they are not part of the pillars. He will recite them when he has completed all the pillars. However, there is no harm in reciting the closing formulas with the brothers.

b) He should wash his clothes, or remove them if he has others and continue lazim or wazifa. This is also the case for the prayer. The person who only notices the impurity after finishing lazim or wazifa is advised to begin them again as long as he is in the time of accomplishement, although they both remain valid. (Sheikh an-Nazifi)

Question 45

What do you think of adding salat Fatihi in the prayer during the standing posture, the prostration, while sitting, during the first and the last tachahud, and also after the Qunut in the subh prayer?

Answer 45

The salat Fatihi should only be recited (during the obligatory prayer) during the prostration (and during the last tachahud) and nowhere else. Allah said: «do not commit excess in your religion» (Surat 4, The women, verse 171) After the words « … His servant and His Messenger » during the first tachahud after the invocation of Qunut, salat Fatihi should not be recited. What an innovation! This is just exaggeration! (According to Sheikh an-Nazifi and Sheikh Idriss El ‘Iraqi)

Question 46

a) If the ablutions of a person leading the wazifa are invalidated, should he perform tayammum instead?

b) If a person is overcome by drowsiness (sleep) during the wazifa, should we wake him up?

Answer 46

a) If a person’s ablutions are invalidated, he should leave the circle to the best of his ability, and perform his ablutions again. In this case, tayamum is not suitable.

b) If a person is dozing, he should be woken gently.  (Sheikh an-Nazifi)

Question 48

Is it authorized to recite wazifa with one’s wife if she is a Tidjani disciple?

Answer 48

Yes, it is authorized. Otherwise, one recites with the brothers. (Sheikh Nazifi)

Question 49

If a person enters the mosque after ‘Asr prayer, having formulated the intention to recite wazifa, and finds the brothers reciting haylala thinking that they were reciting wazifa, but whereas in fact they were reciting haylala, is his haylala valid?

Answer 49

No, he must perform it again because intention is a condition of validity. (Sheikh Nazifi)

Question 50

Should we recite this « Sayyiduna Muhammadun Rasulu-l-Lah ‘alayhi salamu-l-Lah » at the last beads of haylala (3rd pillar of both Lazim and Wazifa) ? Some say that we should not use the word « Sayyiduna », is this right?

Answer 50

After the last bead of haylala, you should recite « Sayyiduna Muhammadun Rasulu-l-Lah ‘alayhi salamu-l-Lah » or « Sayyiduna Muhammadun Rasulu-l-Lah salla-l-Lahu ‘alayhi wa-sallama ».

The purpose of the word « Sayyiduna » is a sign of respect towards the Prophet (peace and blessings be upon him). You should know that the word « Sayyiduna » is, for all for Sufis, a duty required by the Book, the Sunna, consensus (ijma’) (agreement of the Muslim community). 

ALLAH (The Glorified, The Exalted) said : « Do not make [your] calling of the Messenger among yourselves as the call of one of you to another.” (Surat 24 The Light, verse 63)

The Prophet (peace and blessings be upon him) said : « Without arrogance, I am the « Sayydi » Master of the sons of Adam.”

In the consensus, the scholars of both apparent and hidden knowledge are unanimous regarding the use of the word “Sayyid”, in prayer as well as other forms of evocation.

One of the greatest demonstrations of this is the salat Fatihi which is not a human composition. It was sent down upon Sidi Muhammad al-Bakri (May ALLAH be pleased with him) and written with the pen of the Almighty on a tablet of light.

It descended accompanied by the word «Sayyid ». The Truth (The Glorified, The Exalted) named his Prophet (peace and blessings be upon him) with the word “Sayyid”, likewise we should show respect to him by using the word “Sayyid” and venerating him.

Among the important figures who have used the word « Sayyid » after haylala, in lazim, wazifa and also ‘asrou, are:

- Sidi Ibn Baba in al-Munyat.
- Sidi Ubayda in Mizab ar-Rahma.
- Sidi Umar al-Futi in Rimah.
- Sidi Arabī Ibn as-Sa’ih in al-Bugya.
-  Sidi Ahmad Bibi in Bulug al-amani.
- Sidi Makki Badr Salama in an-Nafahat al-Fadila.
- Sidi Ahmad at-Tijani as-Sinqiti in al-Futuhat ar- rabbaniyya.
- Sidi Abd ar-Rahman as-Sinqiti in Sahadat al-Jani.
- Sidi Muhammad Hajjuji in Taysir al-amani
- Sheikh Nazifi in Ad-Durratu al-harida

Sidi Muhammad Ibn Hasan al-Jakani said (may ALLAH be pleased with him) :

« The scholars were asked whether it was preferable to conform to the following phrase « Allahumma salli ‘ala Muhammad wa-‘ala ali Muhammad… » or whether, demonstrating more respect, it was preferable to say: « Allahumma sali ‘ala Sayyidina Muhammad… ».

They said: « It is correct to show respect as it is indicated in the story of Abu Bakr as-Siddiq (may ALLAH be pleased with him), when the Prophet (peace and blessings be upon him) (during his sickness) instructed him to finish guiding the Prayer in congregation. He did not comply and out of respect, he stepped back.

Then the Prophet (peace and blessings be upon him) completed the prayer and asked him: “Why did you not complete the prayer?” Abu Bakr as-Siddiq (may ALLAH be pleased with him) replied: “Abu Quhafa should not stand in front of the Messenger of ALLAH (peace and blessings be upon him)”.

Question 51

If some people are outside of the time frame for the accomplishment of wazifa (it has therefore become a debt) can they gather (gather together) to accomplish wazifa?

Answer 51

No they cannot. Each person should accomplis it individually. (Sheikh Nazifi)

Question 52

If a person joins the group for the wazifa and this same group notices an omission in one of the pillars (of wazifa) and goes back to that pillar in order to complete it, should the person who had joined them also go back with them to the incomplete pillar?

Answer 52

Yes, the person who joins the gathering should follow them in accomplishing the incomplete pillar and continue with them until the end. Then he should make up for what he missed before the incomplete pillar. (Sheikh Nazifi)

Question 53

If a group is reciting wazifa and adds something by mistake, of which some of them are sure and others have doubts, what is the rule?

Answer 53

If a person is accomplishing wazifa in congregation and he is sure that something is added to one of the pillars, he should not follow them. He should warn them by a gesture and if they do not understand, he can speak to them because it is authorised to speak in order to correct the prayer. If they continue in their mistake, he should not follow them. If he follows them despite being sure that they are adding something, then his wazifa is invalid and theirs is not. On the other hand, if a person has doubts, he should follow them and has nothing to repair. (According to al-Yawaqit wa-l-jawahiru al-mudi’a written by Hajj Makki)

Question 54

If a group has finished accomplishing wazifa, and goes to visit a muqaddam and find another group reciting wazifa, and joins them, should they afterwards catch up what they missed?

Answer 54

If a person has accomplished wazifa in congregation, he is not required to do it again as long as the first wazifa is valid. If he joins another group (of this muqaddam for example) then this comes under the following hadith (then this is conditioned by): “If you come across a heavenly garden, then celebrate”.

It is not necessary to catch up what he missed but if he does, he will be rewarded because we are encouraged to perform zikr abundantly. On the other hand, if he had accomplished wazifa alone and then joined a group, he is recommended to perform wazifa again with them, and in this case he should catch up what he has missed. (According to al-Hidaya ar-rabbaniyya)

Question 55

If a person is reciting wazifa in congregation and he has doubt (whereas the other members of the group do not) and so he alone adds something in order to dissipate this doubt, does he need to repair?

Answer 55

When the group performing wazifa doubts the number of recitation in of the pillars or is sure of a lack then they should base their recitation on that of which they are certain (the minimum value), then they perform the remaining pillars, in the correct order, which is a necessary condition for validity. The person who adds recitation alone does not need to repair with a hundred “astaghfirullah” when he has finished. However, when the entire group makes a mistake, repairing the zikr by one hundred “astaghfirullah” is required.

Question 56

When we want to catch up what we missed of the wazifa, having finished with the group, should we recite the formula of intention?

Answer 56

No, it is not necessary to recite the forumula, neither when we join the group, nor when we catch up what we missed. If a person does recite it, no reparation is necessary. (According to Manahil ar-rasad by Sheikh Abu Bakr ‘Atiq)

Question 57

What are the responsibilities of the muqaddam who leads the wazifa?

Answer 57

His responsibilites are:

- to rectify mistaken additions to one of the pillars of the wazifa
- to return in order to complete an incomplete pillar and to respect the order when resuming what comes afterwards
- To instruct the person who should replace Djawharatul Kamal with Salatul Fatihi but has forgotten to do it, and vice versa

In all these cases, if some members make a mistake, repairing by a hundred “Istighfar” is not required because of the baraka of the group. (Sahadat al-Jani)

In these cases, If a person is reciting alone, and as long as it is a mistake (not on purpose otherwise…), he should repair.

The pillars of the wazifa are not the responsibility of the muqaddam, Each disciple should accomplish each pillar entirely for the wazifa to be valid (that is to say istighfar, salāt ‘ala-n-Nabiyy, haylala, the Baraka of the group covers any missing beads (a few) of one its members in any of the pillars as informed by Sheikh Idriss El ‘Iraqi)

Question 58

If a person has begun wazifa alone, and then a group joins him to perform it, should he stop reciting or should he raise his voice in order to invite the group to join him?

Answer 58

He should raise his voice, and the group should join him. Once they have finished, those who had joined should make up for what they missed. This also applies to haylala (or ‘asru). (According to Ibn Baba in his book Munya)

Question 59

What if a person performs wazifa with a Tidjani disciple who neglects the accomplishment of wazifa in congregation: that is to say sometimes he attends, and sometimes he does not?

Answer 59

If a person performs wazifa with one of the brothers in the Tariqa who neglects the accomplishment of wazifa in congregation, the wazifa is valid, and gathering with him is equally valid. But the person, who is neglectful without valid legal cause, commits a sin, which if he does not repent, can take him outside (exclude) of the tariqa. (According to al- Yawaqit wa-l-Jawahiru- al-mudi’a by Hajj Makki)

Question 60

If a person gathers with a child to perform wazifa, is this sufficient or should he do it again with people who had reached age of puberty?

Answer 60

Puberty is not a condition for taking the Tariqa nor even to be appointed muqaddam. The condition is having acquired reasoning. (Sheikh Ahmad Sukayrij, may Allah be pleased with him)

Question 61

If a person arrives late for the wazifa, joins the group and then having finished with them, he forgets to make up for what he missed, and only remembers later, what should he do?

Answer 61

If he remembers shortly afterwards, he makes up for what he missed, without adding anything. On the other hand, if he only remembers later, or his ablution are invalidated or he has performed an act of adoration in the meantime, then he should do the whole wazifa again. (al-Yawaqit wa-l-Jawahiru al-mudi’a de Hajj Makki)

Question 62

If a person forgets to perform wazifa on Thursday and remembers only having completed the wazifa on Friday (for he who only performs it once a day), what is the rule?

Answer 62

If a person has performed wazifa on Friday after Asr prayer, and only then remembers that he had forgotten it on Thursday, he should perform Thursday’s wazifa because he is still within the time of necessity for the wazifa of the day before which goes from the ‘Asr prayer until sunset the following day as stipulated by Hidaya ar-rabbaniyya. Then he should repeat (perform again) Friday’s wazifa because everything should be done in the right order. If, on the other hand, he performs Friday’s wazifa after sunset, he should only repeat Thursday’s wazifa. So it is not necessary to repeat Friday’s wazifa.

Question 63

If a person habitually performs wazifa in the evening and wishes to perform it in the morning instead, what is the rule?

Answer 63

Only one wazifa is obligatory per twenty-four hours, so he who wants to change with or without reason, has the right to do so. On the other hand, if he recites it twice a day, the rules concerning recitation and catching up are the same as for lazim. (al-Yawaqit wal-Jawahiru al-mudi’a de Hajj Makki)

Question 64

If a person thinks that he has performed the Asr prayer and recites wazifa and then he realizes that in fact he has not yet performed Asr prayer, what should he do?

Answer 64

Sheikh Nazifi said what signifies: “He should do it again after having performed ‘Asr prayer because wazifa should be accomplished from the accomplishment of ‘Asr prayer onwards (until ‘Asr prayer of the next day). The time of the accomplishment of the (evening) lazim also begins after the performance of ‘Asr prayer.”

Question 65

If a person who is performing wazifa in congregation sneezes, yawns or coughs, and because of this, finds himself two beads behind the others, what should he do?

Answer 65

In the case where the disciple finds himself behind the others by one or two beads --for example two beads of istighfar or two of salatoul fatihi or two beads of another pillar -- he should continue the zikr with them and when they have finished the pillar in question of the wazifa, he makes up for what is missing while they are reciting the formulas of glorification. If it is only a matter of one or two beads, he may also whisper quickly to catch up with them, but if he is afraid of disturbing them then it is better to follow the group and then once the pillar is complete, he may catch up the two missing beads and no reparation is due for this. (Sheikh Idriss El ‘Iraqi mentions that even if the missing beads are not caught up, the wazifa remains valid because of the Baraka of the group).

If a person says “AKH!” during the recitation by mistake or necessity, no reparation is needed. If it is done deliberately, his wazifa (or his lazim) is nullified. (al-Kawkab al-wahhaj by Sukayrij)

Question 66

If someone is prevented (due to some impediment) for the whole day to perform wazifa, is it authorized to perform it at night (before Fajr) in the same way that it is authorized for the lazim ?

Answer 66

This is only authorized if he recites wazifa twice a day: he brings forward (performs in advance) his morning lazim and then his morning wazifa. If he only recites wazifa once a day, this is not authorized (because he has 24 hours to perform it).

It is said in certain books of the Tariqa: “We have a day and a night to perform wazifa one time, either during the day or during the night, but it is better to accomplish it twice a day, and in this case, one of the wazifa is meritorious. The best time to accomplish it is between Maghreb and Isha prayers (following in the footsteps of Seyyidina Ahmed Tidjani (may ALLAH sanctify his precious secret) towards the end of his life.” (Futuhat al-minan de Sheikh Abu Bakr ‘Atiq)

Question 67

If a person has not accomplished the ‘Asr prayer and joins the recitation of the wazifa in congregation late, and then a group enters and performs the Asr prayer, should he interrupt his wazifa and joint them?

Answer 67

If a person has not accomplished the ‘Asr prayer and joins the recitation of the wazifa in congregation late, he takes note of what he has accomplished and joins the group of ‘Asr prayer. On completion of the ‘Asr prayer, he returns to the wazifa group and completes it with them. Then he makes up for what he has missed beginning with that which he missed while performing the ‘Asr prayer and then returning to catch up the beginning of the wazifa that he had missed because he was late. (al-Ira’a by Hajj al-Hasan al-Ba‘qili)

Research and translation by Zawiya Tidjaniya el Kubra in Lyon, France