Essence of Tijaniyya

1. He who seeks Permission into the Tidjaniyah tariqa should be free of any other tariqa or Wird. He should resolve to stay with this tariqa for life, without mixing it up with any other tariqa or Wird; totally relinquishing all others. Otherwise, he should be left with his Wird or tariqa, because the tariqas of other sheikhs are all on the straight path guiding to Allah the Exalted.

Sidi Ahmed Tidjani said that, Whomever I authorized and instructed to dictate the Wird and confer our tariqa (to people) should not give Permission to anybody except with this condition; and if he violates it and acts otherwise I immediately revoke his Authorization, so it (the tariqa) will not benefit him, personally, nor benefit whomever he gives it to. Therefore, this condition must be strictly observed and acted upon accordingly.

2. A visit to another Sheikh, alive or dead, is not allowed (with the intention of benefiting from him in any way); but love, respect and venerate them all, without believing that their visit is illegal or prohibited.

This condition in stated by all masters of education in every tariqa. It is a consensus. Thus, it should be carefully observed.

However, Sidi Ahmed Tidjani has given a general permission to his disciples for visiting the Companions of the Prophet and his own companions & brothers in his tariqa. And certainly, visiting all the Prophets of Allah (peace be upon them all) is undoubtedly permissible.

3. The Wirds must be performed for life, without interruption. The obligatory Wirds in the tariqa must only be given to the person who vowed to observe them for life. The vow makes them obligatory, similar to all vowed acts of worship. If a person intends to refuse the tariqa, the link between him and the Sheikh disconnects; and becomes sinful for non-fulfillment of his vow.

4. Do not insult, hate, or be hostile to the Sheikh, or disregardful to him. Indifference to his instructions is a sign of disregard.

5. Continuously love the Sheikh for life. He who no longer loves his Sheikh dissociates, even if he does not intends any harm or feels any hatred towards him.

6. Refrain from criticizing the Sheikh. What is not understood or comprehended of his sayings or deeds could have a face to the truth that one might have missed: The Sheikh is more knowledgeable of the Sharia and more adherent to, and compliant with, it. One should endeavor to know what he could not understand through legitimate means.

7. Believe in the truthfulness of the Sheikh (R.A.A) and in his words, as they comply with Quran and Sunnah. The person who is in doubt but does not criticize or believe has simply saved himself from disbelieving the men of truth, but cannot be a murid (disciple, follower). This is because, the spiritual link is contingent on discarding doubtfulness and accepting the word of the truthful one in what is possible.

Whoever violates or acts against one of these conditions dissociates from his Sheikh, and the permission given to him is immediately revoked. In this case, the link with the Sheikh will not reestablish until he repents, renews the Permission, and sincerely commits to observe it.

Conditions for Righteousness of behavior
1. Perform the five prescribed prayers in time, in congregation whenever possible, observing all their conditions, pillars, submissiveness, and full restfulness - for a duration equal to moderate repetition of glorification of Allah for three times - in bowing and in prostration. Moreover, read the Basmalah (Bismillah El-Rahman El-Raheem: By the name of Allah the Most Gracious, the Most Merciful) with El-Fatiha (chapter of the Opening) in secret, in prayers of secret recitation, and loud, in prayers of loud recitation, hence getting oneself out of the disagreement between the scholars in this matter. In addition, know and abide, consistently, by sharia matters in general.

In congregational prayers, one should ensure that the imam performs the prayers properly, and is one of the righteous people of Sunnah, as the jurists dislike praying behind an innovator and a perverse.

2. Feel no security from Allah's plan: The believer should be afraid of his Lord, and should not feel secure; his heart cannot rest from fear of punishment of Allah. Allah the Exalted says, "Are they then secure from Allah's scheme? None deemeth himself secure from Allah's scheme save folk that perish Surah 7, verse 99. And, He the Exalted says "And those who are fearful of their Lord's doom. Lo! The doom of their Lord is that which none can feel secure", chapter 70, verses 27-28. Faith has two wings: fear and hope. Thus, pure absolute hope, without fear, is security. And pure security from Allah's plan is a straight kufr (disbelief). On the other hand, pure absolute fear is despair; and despair, without hope is a straight Kufr. Allah the Exalted says, "And despair not from the spirit (mercy) of Allah. Lo! None despairs of spirit of Allah save disbelieving folk", chapter 12, verse 87.

3. Dutifulness to parents: Allah the Exalted says, Thy Lord hath decreed, that ye worship none save him, and that ye show kindness to parents chapter 17, verse 23. Sidi Ahmed Tidjani said that this tariqa would not be easy to keep by anyone who is not dutiful & kind to his parents.
4. Give nobody Permission to the tariqa or a Wird without proper Authorization. It has been narrated of some Sheikhs, as saying that: pretending sheikhdom, untruthfully, is a sign of wretchedness; May Allah saves us all.

5. Respect all those who are associated with the Sheikh (R.A.A.), especially those who are of high standing.

6. Avoid company of criticizers of the Sheikh (R.A.A.).

7. Do not desert people and sever the relationship with them without a legitimate reason, especially the brothers in the tariqa. The Sheikh (R.A.A) said, Beware, and again beware that none of you neglect the rights of his brothers of what might create good heartedness or dispel suffering, or aid against distress".

8. Gather for performance of Wazifa, and Hailalah in Friday evenings, if there are brothers free from exempting factors.

If one does not comply with one of these conditions, he must immediately revert, and repent to Allah, so that his walk and endeavor towards the divine may continue.
Persistence on noncompliance with one of these conditions may lead to an act that will dissociate and cut one off the tariqa.

Conditions for the Validity of Wirds
1. Intent: It is the aim to perform the prescribed Wirds. So, one should aim to perform the morning Wird or the evening Wird, as the case may be. The commitment makes the Wirds require definite intent - similar to all vowed acts of worship - in order to differentiate them from other general acts of worship.

Intent has two parts: the first is the aim to do (perform), which is present within the intender; and the second is the aim that the deed is done in conformity with what is prescribed.

2. Water or dust (earth) purification as prescribed by Sharia.

3. Cover the private parts, as defined by Shari'a for prayers, for both men and women.

4. Refrain from talking during the Wird. One may signal if necessary. If signal is not understood, then, a word or two may be said. The parents are exceptions to this condition: during the Wird, one must answer his father and mother; not doing so is a sign of disobedience. In addition, the wife must answer her father, mother, and husband as he has rights upon her.

Eating & drinking invalidate the Wird, no matter how few that might be.
5. Water ablution, and a clean place that accommodates six people, are conditions for reciting the Jouharah, even once! The Jouharah must not be recited on a back of an animal or on a ship. If one uses stones for cleaning private parts, performs dust ablution, or carries filth on his body or cloth that he is unable to remove, then he may read, instead of the Jouharah, twenty times of Salat El-Fatih in the Wazifa, as a substitute; and so does anyone who can not fulfill the conditions of Jouharah.
If one does not comply with one of these conditions, he must redo the Wird.

Other Conditions & Confirmed Etiquettes
6. Sitting down for performance of the Wird: One should not perform the Wird while resting on his side or standing up. However, should there be any excuse, then one may perform the Wird even while walking, on the condition that he avoids stepping on filth as much as he can.

7. Facing the Qibla, except for a reason, such as on a travel, even for a short distance, during which facing of the Qibla is not possible, or when in a group of people, performing the Wazifa.

8. In secret: but one should hear himself and listen attentively to the words of dhikr. However, in a group one may perform aloud the Wazifa and Hailalah (of Friday evening). Women should not raise their voices.

9. Recall the meanings of dhikr as much as possible, with recitation and avoidance of incorrect pronunciation.

10. Call to mind the Guide (R.A.A) from the beginning of the dhikr to the end. However, more superior and better to this is calling to mind the Prophet , as if one is sitting politely and solemnly before him, getting aid and support from him - relative to one's a state and standing. If one is unable to keep this a state throughout the Wird, he may call him to mind at the start of the Wird, and then observes that from time to time as he proceeds. By doing so, one would distract imagination away from false & wrongful thoughts and help the mind to concentrate. It also helps taming the innerself to learn to behave politely with them as if it actually sits before them.

Conditions for the Validity of the Permission
1. Validity of the Authorization of the Muggadam: He who gives Permission must have the aptitude to be a Muggadam, and must have an Authorization from the Sheikh or someone who has a valid Authorization from the Sheikh directly or through a correct & valid chain of Authority.

2. Validity of the Permission: The Permission is valid if granted to a Muslim of valid belief, sane, percipient, and free from all other tariqas and Wirds, who accepted all the conditions, after they have been recited to him and he fully understood them.
On wanting to embrace the tariqa, it is preferable that a man or a woman requests permission of his/her parents to do so, if they are alive; and the wife requests permission of her husband.

Pillars of the Tidjaniyah Tariqa
The Tidjaniyah tariqa is the sophist order of the scholars. Most of its adherents are religious scholars. It is a tariqa of knowledge, cognition, deed, and devotion.
The tariqa has three pillars:
Istighfar (Asking for Allahs forgiveness)
Recitation of Prayers upon the Prophet ( )
Hailalah (La ilaha illa Allah: There is no God but Allah). " "

The Prescribed Acts of Remembrance (collectively called Wirds) in this honorable tariqa are:
The Morning Wird
The Evening Wird
Wazifa, and
The Hailalah of Friday Evening.
That is it!

All of them consist of all or part of these pillars.
These prescribed Wirds are the basis and foundation of the Tidjaniyah tariqa, beyond which there are no other obligatory Wirds whatsoever!

The essence of the matter is in perseverance on performing the prescribed Wirds by fulfilling all its conditions and etiquettes. The most significant of these conditions are the observance of the prescribed prayers in time by satisfying all their pillars and conditions as defined by Sharia & performing them in a non-innovative group; and abiding by the commands and abstaining from the forbidden as much as possible. In addition, exertion of effort in: making the intention exclusive for Allah, cleansing & purifying the inner self, acting truthfully with the Creator and the creatures, discarding the disgraced and enjoining the commendable; and above all, freeing oneself from feeling secure from Allahs plan. Allah the Exalted says, "But none feels secure from Allah's plan except the people who perish"; chapter 7, verse 99.

The Tidjaniyah tariqa is the easiest sophist order, without exception. It is the tariqa of thankfulness & gratefulness, following the way of the righteous ancestors, which was based on joy with, and gratefulness to, the Bountiful, Allah the Exalted, and on heart training. Thus, the way (tariqa) of thankfulness is worshipping of Allah with devout servitude, quitting oneself of all vain inner desires, and admitting one's helplessness and incapability in fulfilling the rights of His Lordship with settlement of this a state constantly in the heart. This was the way followed by the hearts of the Chosen ones, like the Companions of the Prophet and the rightly-guided others.

Therefore, the walk in the tariqa of gratefulness is the walk of hearts (training), by looking into the conditions of the heart and into that which reforms it, and that which spoils it, in abidance by the holy Shari'a and the honorable Sunnah and its etiquettes, moderately, without excessiveness or negligence.

Ata'a narrated that Abu Hurayrah said that the Prophet said, "Allah says whoever is hostile to My saint I declare war against him. And My servant does not draw near to Me with anything more loved by Me than what I have prescribed upon him. And My servant continues to draw near to Me with voluntary deeds until I love him, and when I love him, I become his hearing with which he hears, and his sight with which he sees, and his hands with which he strikes, and his legs with which he strides (walk). And if he asks Me, I shall surely grant him his request, and if he seeks My refuge, I shall surely protect him. I do not hesitate in what I intend to do, as I hesitate to take the soul of the faithful servant: he hates death whilst I hate any harm to come to him. [Bukhari].

Virtues of the Three Pillars
Istighfar (Asking Allah for Forgiveness)
Allah the Exalted Said: "And those who, when they have committed an indecency or wronged themselves, remember Allah and ask forgiveness for their sins and none can forgive sins but Allah and do not persist in what (wrong) they have done, while they know" (Surah 3 verse 135). Asma'a bint El-Hakam El-Fazari said: I heard Ali (RAA) saying "I was the sort of man who would benefit as much as Allah Wills from hearing a Hadith from the Messenger of Allah. If one of his Companions told me a Hadith, I would ask him to swear to its authenticity. I would trust him once he sworn. Abu Bakr once told me, and Abu Bakr has said the truth, that he had heard the Messenger of Allah said: "No man commits a sin, and makes ablution, prays , then ask Allah for forgiveness, but Allah forgives him". Then he recited the verse: (And those who, when they have committed an indecency or wronged themselves, remember Allah and ask forgiveness for their sins ). [Ahmed and the four, and Ibn Habban who said it is sound]

Merits of Seeking Forgiveness (Istighfar)
Allah the Exalted Said: "And those who, when they have committed an indecency or wronged themselves, remember Allah and ask forgiveness for their sins and none can forgive sins but Allah and do not persist in what (wrong) they have done, while they know" (Surah 3 verse 135). Asma'a bint El-Hakam El-Fazari said: I heard Ali (RAA) saying "I was the sort of man who would benefit as much as Allah Wills from hearing a Hadith from the Messenger of Allah. If one of his Companions told me a Hadith, I would ask him to swear to its authenticity. I would trust him once he sworn. Abu Bakr once told me, and Abu Bakr has said the truth, that he had heard the Messenger of Allah said: "No man commits a sin, and makes ablution, prays, then asks Allah for forgiveness, but Allah forgives him". Then he recited the verse: (And those who, when they have committed an indecency or wronged themselves, remember Allah and ask forgiveness for their sins ). [Ahmed and the four, and Ibn Habban who said it is sound].
" " 135 . : " ( ). .
Allah the Exalted said: "Say: Shall I inform you of things better than those? For Al-Muttaqun (the pious) there are Gardens (Paradise) with their Lord, underneath which rivers flow. Therein (is their) eternal (home) and purified wives. And Allah will be pleased with them. And Allah is All-Seer of (His) servants. Those who say: Our Lord! We have indeed believed, so forgive us our sins and save us from the punishment of the fire." (They are) those who are patient, those who are true (in faith, words, and deeds), and obedient with sincere devotion in worship to Allah. Those who spend (give Zakat and alms in the Way of Allah), and those who pray and beg Allah's Pardon in the last ours of the night"; Al Imran, verses 15-17.
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Abu Hurayrah narrated that the Prophet said that our Lord comes down every night to the lowest heaven when only the last third of the night remains. Allah then says: "Is there anyone calling Me that I may respond; is there anyone making requests that I may grant him; is there anyone seeking forgiveness that I may forgive him?" [Muslim]
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Abdullah ibn Abbas (RAA) said: the Prophet said: "He who often seeks forgiveness, Allah grants him relief from all troubles, a way out of all distress, and sustenance beyond his expectation." [Nisa'i, Abu Da'ood, Ibn Majah, Baihaqi and El-Hakim, said: authentic]

Allah The Exalted said: "And I have said: seek pardon of your Lord lo! He was ever forgiving. He let loose the sky for you in plenteous rain. And will help you with wealth and sons, and will assign unto you Gardens and will assign unto you rivers." [Noh verses 10-12].

And, Allah The Exalted said: "And vie one with another for forgiveness from your Lord, and for a Paradise as wide as are the heavens and the earth, prepared for those who ward off evil (the righteous)." [Al Imran Verse 133]
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Allah the Exalted said: "But Allah would not punish them while thou wast with them, nor will He punish them while they seek forgiveness."
Fakhr El-Razi said: this verse is an indication of immunity from punishment.
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Ali ibn Abu Talib (RAA) used to say, "It puzzles that a man should perish when he possesses the means to save himself." He has been asked: what is that? He said "Asking for Allah's forgiveness."
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There are many Hadith Traditions and Qur'anic verses about the merits of seeking of forgiveness:
Abu Saeed El-Khudari narrated that the Prophet said: "Iblis (Satan) said to his Lord: By Your Might and Majesty, I shall continue to beguile mankind as long as their souls dwell in them. So the Lord said to him: By My Might and Majesty, I shall continue to forgive them as long as they ask for My forgiveness." [Ahmed, Abu Ya'la, and El-Hakim and said: authentic]
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Anas ibn Malik said: I heard the Prophet saying that "Allah the Exalted said: O son of Adam, as long as you call Me (with trust in My Mercy), I shall forgive you with greatest of ease. O son of Adam, even if your sins extended to the horizons and you sought My forgiveness, I shall forgive you with greatest of ease. O son of Adam, if you come to Me with an earthful of sins, without associating anything with Me, I shall come to you with an earthful of forgiveness!" [Tirmidhi]
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Suwaid ibn Ma'arour narrated that Abu Zarr (R.A.A.) said that the Prophet said: "Allah, the Lord of honor & glory, says: he who does good deed shall be rewarded ten times or I may give more, and he who does an evil deed will be punished for only one sin, or I may forgive; and he who comes to Me by a hand's breadth I shall approach him an arm's length, and he who advances towards Me by an arm's length I shall approach him two arm's length; and he who comes to Me walking, I shall go to him running; and he who meets Me with an earthful of sins, provided he has not associated anything with Me, I shall meet him with an equal amount of pardon."
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Anas (R.A.A.) said: we were accompanying the Prophet , in a trip when he said: "Ask Allah for forgiveness", so we did. He said, "Complete it (repeat it) seventy times", so we completed it seventy times. The Prophet , then, said, "No man or woman-servant (of Allah) asks for Allah's forgiveness seventy times every day, except that Allah forgives him of seven hundred sins; and he or she fails if, in a day and night, does more than seven hundred sins." [El-Baghdadi].
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Akhshan El-Sadusi said: I visited Anas who, then, said: I heard the Prophet saying: "By Him in Whose hand is my soul (By Allah), if you had not committed wrong He would have replaced you by another people who would have committed wrong and then would have sought pardon from Allah, so that He would have forgiven them." [Muslim]
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Asking of Allah's Forgiveness by the Prophet
Abu Hurayrah (R.A.A.) said: I heard Allah's Messenger saying, "By Allah! I ask Allah for forgiveness and repent to Him more than seventy times a day." [Bukhari].
And, Anas narrated "I do ask Allah for forgiveness seventy times a day." [Ibn Habban, and Ibn Majah].
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Abu Hurayrah (R.A.A) said: the Prophet said: "I do ask Allah for forgiveness and repent to him a hundred times a day". [Haithami said: trustworthy chain].
And Ahmed, Nisa'i and Tabarani reported it as : "hundred times in every day."
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Hudhayfa (R.A.A.) said: I was a man of harsh tongue with my family so I said O Messenger of Allah! I fear that my tongue may lead me to hell. The Prophet replied "How about seeking forgiveness? I do ask Allah for forgiveness a hundred times a day." [Ahmed, El-Hakim, El-Nisa'i, and Ibn Habban]
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Abu Hurayrah narrated that the Prophet gathered the people and said: "O people! Turn to Allah in repentance, for I do repent a hundred times a day." [Muslim, Nisa'i and Ahmed]
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El-Aghar El-Muzni, the Companion, said that he heard the Prophet said: "My heart becomes clouded and I do seek forgiveness of Allah one hundred times a day"
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Ibn Omer (R.A.A.) said we used to count for the Prophet , in one assembly, a hundred times: "O Lord! Forgive me, and pardon me (accept my repentance), verily You are the Most Forgiving, the Most Merciful." [Tirmidhi, and said good chain]
" : " .
Encouragement to indulge in Asking for Allah's Forgiveness
Abdullah ibn Bisr said: I heard the Prophet saying, "Beatitude is for him in whose Record is found a lot of Istighfar (seeking of Allah's forgiveness)". [Nisa'i ,and Ibn Majah. El-Haithami and Nawawi said: authentic chain].
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In this meaning the Companion El-Zubair ibn El-Awwam narrated that the Prophet said: "He who likes his Register to please him should make a lot of Istighfar." [Tabarani, with trustworthy chain]
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Abu Hurayrah (R.A.A.) said: I heard the Prophet saying, "A man committed a sins and then said `O Lord! I have committed a sin, forgive me!' Then his Lord said: `Does My servant know that he has a Lord Who forgives sins and also punishes for it? Lo! I have forgiven My servant.' Then sometime passed and again committed a sin, and said, `O Lord! I have committed another sin, forgive me,' Allah the Exalted said: `Does My servant know that he has a Lord Who forgives sins and also punishes for it? I have forgiven My servant.' Then after some time he committed a sin and said: `O my Lord! I have committed another sin, forgive me for it'! Allah the Exalted said: `Does My servant know that he has a Lord Who forgives sins and punishes for it? I have forgiven My servant three times; let him do what he likes." [El-Bukhari and Muslim]
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Ali ibn Rabi'a (R.A.A) said "I saw Ali ibn Abu Talib (R.A.A.) once, when he was about to ride. When he inserted his foot in the stir-up he said: 'Bismillah' (in the name of Allah), and when he leveled himself on the saddle he said: praise be to Allah, 'Praised be to He Who hath subdued these unto us, and we were not capable of subduing them and Lo! Unto our Lord we are returned'. Then he praised Allah three times, and magnified (Him) three times. Then, he said: 'Glory be Thee! There is no God but You, I have wronged my soul, forgive me'. Then he smiled. We asked, 'O Leader of the believers! Why did you smile?' he replied, 'I have seen Allah's Messenger doing like what I have just done and then smiled, so I asked: 'O Messenger of Allah! Why did you smile?' He said ' Allah, the Exalted & the Most-High, expresses His pleasure with a servant who asks: O my Lord! Forgive me. Allah says 'My servant has known that none forgives sins save Me'". [Abu Da'ood, Nisa'i, Hakim, Ahmed, and Tirmidhi, and said Authentic]
( ) " ". , .

According to A'isha, the Messenger of Allah said "O Allah! Make me one of those who rejoice when they do good deed, and who seek forgiveness when they do bad deed." [Ahmed, Ibn majah, and Abu Ya'la]
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Prayers Upon the Prophet
Allah, the Exalted, said, "Allah and His angels send their Salat (prayers) on the Prophet, O you who believe! Send your Salat on him, and greet him with a trustworthy greeting." [Ahzab, verse 56].
{33.56}

Abu Talhah El-Ansari said, "One morning the Messenger of Allah was in a cheerful mood and looked happy. They said, 'O Messenger of Allah, this morning you are in a cheerful mood and look happy.' He said, "Indeed, a messenger came to me from my Lord and said, 'whoever among your Ummah recites prayer (Salat) upon you, Allah will record for him ten good deeds, and erase from him ten evil deeds, and will raise for him ten degrees, and will return to him with something similar to it'." [Ahmed, Tirmizi. And the messenger is Gabriel according to Nisa'i and Tabarani]

Recitation of Prayers upon the Prophet
Allah, the Exalted, said, "Lo! Allah and His angels send their Salat (prayers) on the Prophet, O ye who believe! Send your Salat on him, and salute him with a worthy salutation." [Ahzab, verse 56].
" " 56 .

The Merits & Virtues
Some of the merits & virtues of reciting prayers (Salat) upon the Prophet: Allah's prayers (Salat) upon him who recites prayers upon the Prophet; forgiveness of sins; purification & growth of deeds; and raising of degrees & status.
: :
Abu Talhah El-Ansari said, "One morning the Messenger of Allah was in a cheerful mood and looked happy. They said, 'O Messenger of Allah, this morning you are in a cheerful mood and look happy.' He said, "Indeed, a messenger came to me from my Lord and said, 'whoever among your Ummah recites prayer (Salat) upon you, Allah will record for him ten good deeds, and erase from him ten evil deeds, and will raise for him ten degrees, and will return to him with something similar to it'." [Ahmed, Tirmizi. And the messenger is Gabriel according to Nisa'i and Tabarani].
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In addition, no one recites a prayer upon the Prophet without Allah and his angels send prayers upon the Prophet, as well as sending ten prayers upon him (the reciter).
Abu Hurayrah (R.A.A.) narrated that the Prophet said, "Whoever recites one prayer upon me, Allah sends ten prayers upon him." [Muslim, Abu Da'ood, Nisa'i, Tirmizi, and Ibn Habban]
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Anas ibn Malik (R.A.A) narrated that the Prophet said, "Whoever recites one prayer (Salat) upon me, Allah will send ten prayers (Salat) upon him; and will be erased off him ten evil deeds; and will be raised for him ten degrees." [Ahmed, Nisa'i, and Ibn Habban].
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Abu Baradah ibn Niyar (R.A.A) said that the Prophet said, "Whoever, from my Ummah, recites, sincerely from his heart, a prayer (Salat) upon me, Allah sends ten prayers (Salat) upon him; and raises him, by it, ten degrees; and records for him, by it, ten good deeds; and erases off him ten evil deeds". [Nisa'i, Tabarani, and Bazzar. Ibn Katheer said: Trustworthy narrators].
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In addition, recitation of prayers upon the Prophet is a cause of, acceptance of ones supplication by Allah, immunity from hypocrisy, immunity from Fire. Moreover, the reciter will be the most worthy of the Prophet in the hereafter, and will domicile with the martyrs in heaven.
Ali ibn Abu Talib (R.A.A.) said, "Every supplication is veiled (not answered) until prayers are recited upon Mohammed & the family of Mohammed." [Tabarani: discontinued, with trustworthy narrators].
Et-Tirmizi reported that Saeed ibn El-Musayyeb narrated that Omer ibn El-Khattab (R.A.A.) said, "A supplication remains suspended between heaven and earth, and does not ascend any further until you recite prayer (Salat) upon your Prophet".
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Ibn Mas'ood (R.A.A.) said, 'I was praying while the Prophet, Abu Bakr, and Omer were together. After I finished praying, I sat down and started, my supplication, with praising Allah, then with reciting prayers upon the Prophet, and then I started asking Allah for myself. The Prophet said, "Ask you will be given. Ask you will be given." [Tirmizi, and said good & authentic].
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According to Ibn Masood (R.A.A.), the Prophet said, "The most worthy of me in the hereafter is he who recites prayers upon me the most." [Tirmizi and said: good & unfamiliar; and Ibn Habban in his authentic collection].
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Anas ibn Malik said that The Prophet said, "Whoever recites one prayer upon me, Allah sends ten prayers (Salat) upon him; and whoever recites ten prayers upon me, Allah sends hundred prayers upon him; and whoever recites hundred prayers upon me, Allah writes between his eyes immunity from hypocrisy and immunity from Fire, and domiciles him with the martyrs in the hereafter." [Tabarani].
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Exhortation to Indulge in Recitation of Prayers upon The Prophet
Aus ibn Aus (R.A.A.) narrated that the Prophet said, "Friday is one of the best of your days. So, recite plenty of prayers (Salat) upon me, for your prayers will be presented (shown) to me." The Companions asked: O Messenger of Allah, how will our Salat be presented to you, after your body has dispersed into the earth. He said, "Allah has forbidden the earth to consume the bodies of the Prophets". [Abu Daood with authentic chain, Nisa'i, and Ibn Majah. El-Hakim: through Mas'ood El-Ansari (R.A.A), and said: of authentic chain].
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Yunis ibn Khabbab narrated that Mujahid said the Prophet said, "You are presented to me by your names and marks, so excel your prayers (Salat) upon me." [Abdurrazzaq and En-Numairi: incompletely transmitted].
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Asim ibn Abaidullah said: I heard Abdullah ibn Amir ibn Rabi'ah, narrating through his father, saying, 'I heard the Prophet preaching and saying "He who recites a prayer upon me the angels keep invoking prayers upon him as long as he keeps praying upon me, so let a servant of Allah makes as much of that or as little." [Ahmed, and Ibn Majah from Shu'bah].
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Et-Tufail ibn Ubayy ibn Ka'ab narrated that his father said: when two third of the night had passed, the Messenger of Allah would get up and say, "O people, remember Allah, remember Allah, the first blast of the Trumpet has come and will be followed with the second blast, death has come with all that it conceives, death has come with all that it conceives." Ubayy said, 'I said, O Messenger of Allah, I recite a lot of prayers (Salat) upon you, how much of my prayers should I make for you? He said. "Whatever you want." I said, 'A quarter?' He said, "Whatever you want, and if you increase it, it will be better for you". I said, 'Half?' He said, "Whatever you want, and if you increase it, it will be better for you." I said, 'two third?' He said, "Whatever you want, and if you increase it, it will be better for you." I said, 'Should I make my whole prayers for you?' He said, "Then, you will be relieved of your distress, and your sins will be forgiven". [Tirmizi, and said: good & authentic].

Imam Ahmed reported it as: ""Then, Allah will relieve you of what distresses you in this world of yours and in the hereafter."
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The Author of Et-Tarheeb and Et-Tarqeeb commented that "his (Ubayy's) saying 'I recite a lot of prayers, so how much of my prayers should I make for you?' Means: I do a lot of supplications, so how much should I make of my supplications prayers upon you?" However (I say): perhaps sheikh Abul-Mawahib Es-Shazili was more accurate when he said, "I saw the Prophet , so I asked him: O Messenger of Allah, what is the meaning of the words of Ka'ab ibn Ujrah 'how much of my prayers should I make for you?' The Prophet said, "To recite prayers upon me and present, as a gift, all the reward that you get thereon, to me, not to yourself".

Warning from Neglecting Recitation of Prayers Upon The Prophet
El-Tha'alibi noted, in his Quran Commentary, that recitation of prayers upon the Prophet, in all times, is one of the duties, which are as obligatory as Stressed Sunnahs (supererogation) that no one can afford to neglect, except by those who have no good in them.

El-Hussein ibn Ali through his father (R.A.A.) reported that The Prophet said, "The miser is the one in whose presence I am mentioned, and he does not recite prayer (Salat) upon me". [Ahmed, Nisa'i, Ibn Habban, Hakim, and Tirmizi and said good].
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Jabir Ibn Abdullah (R.A.A.) narrated that, the Prophet had ascended the pulpit (platform). When he ascended the first a step, he said Amen. Then ascended the second and said Amen. Then ascended the third and said Amen. They (the Companions) asked: O Messenger of Allah, we heard you repeat Amen three times. He said, "When I ascended the first a step Gabriel came to me and said, 'distressed in misery is he, who attended Ramadan and (the month) passed by and he is not forgiven. So I said Amen. Then he said, 'distressed in misery is a servant who attended his parents, one of them or both, and they do not cause him to be admitted to Paradise. So, I said Amen. Then he said, 'distressed is a servant, in whose presence you are mentioned and he does not recite prayers upon you. So, I said Amen." [Bukhari: he also reported this Hadith through Abu Hurayrah as "Humiliated is a servant", and through Ka'ab Ibn Ujrah (R.A.A.) as, "Away with a servant" and, Hakim, who said authentic].
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Abu Hurayrah (R.A.A.) said that the Prophet said, "Humiliated is he, in whose presence I am mentioned and he does not recite prayers (Salat) upon me; and humiliated is he, who sees the month of Ramadan come and go, and he is not forgiven; and, humiliated is he, whose parents live to old age, with him, and they do not cause him to be granted admittance to Paradise." [Tirmizi and said: good unfamiliar]. It has also been reported through Jabir and Anas (R.A.A.).
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Jubarah ibn El-Mughlis, through his chain, narrated that Ibn Abbas said: the Prophet said, "He who forgets reciting prayers upon me, misses the path to Paradise." [Ibn Majah. And Ismail El-Qadi reported it, incompletely transmitted, from various sources, through to Abu Ja'afar Mohammed Ibn Ali El-Baqir, through his chain to his grandfather Hussein ibn Ali (R.A.A.). Also reported by Baihaqi through Abu Hurayrah].
El-Tabarani reported it, incompletely transmitted, through the narration of Mohammed Ibn El-Hanafiah as: "In whose presence I am mentioned and he misses reciting Prayers upon me, misses the path to Paradise".
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Abu Hurayrah (R.A.A.) narrated that the Prophet said, "No people gather in an assembly, in which they do not remember Allah the Exalted, nor recite prayers upon their Prophet, without being afflicted with remorse. If Allah Wills, He punishes them, and if He Wills, he forgives them."
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The renowned scholar Ibn Hajar wrote, in his book Ez-Zawjir An Iqtraf El-Kaba'ir (Deterrents from Committing Grave Sins) 'Grave sin No. 60: neglecting recitation of prayers upon the Prophet on hearing his name mentioned.'

The above quoted Hadith Traditions clearly call those who neglect reciting prayers upon the Prophet as misers and promise them humiliation, misery, distress and wretchedness.

Ways of Making Prayers upon The Prophet
Abu Mas'ood Uqba ibn Amr El-Ansari El-Badri (R.A.A) said: the Prophet came to us while we were in the assembly of Sa'ad ibn Ubadah (R.A.A.). So, Bashir ibn Sa'ad (R.A.A) asked him (the Prophet): Allah ordered us to make prayers upon you, how should we pray upon you? The Prophet paused until we wished we hadn't asked him, then he (the Prophet) said, "Say, O Allah send Your prayers upon Mohammed, and upon the family of (adherents of, people of) Mohammed, as you have sent Your prayers upon the family of (people of) Ibrahim, and bless Mohammed and the family of (adherents of, people of) Mohammed as you have blessed the family of (people of) Ibrahim; in the worlds, You are indeed Praiseworthy & Glorious." [Muslim, Malik, Ahmed, Abu Da'ood, Tirmizi, Nisa'i, Ibn Habban, and Behaqi thereabout].
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Allah rewards, for recitation of prayers upon the Prophet that is expressed in any reasonable form. It has been written in the Alousi Commentary of Quran "it has been narrated through numerous Companions of the Prophet, and their successors, that the words and texts of Prayers upon the Prophet are not restricted to the transmitted versions. Anyone who is endowed with good diction, and used his talents to express eloquently, articulately, and unequivocally, the high honor, nobility, and greatness of the Prophet, in a prayer upon him, can certainly do that.

To this conclusion, they have quoted that Ibn Mas'ood said, "If you recite prayers upon the Prophet then make it good, as you do not know, perhaps that would be shown to him. They say, then teach us. He said: say, O Allah send Your prayers (Salat), Your mercy, and Your blessings upon the Master of the Messengers, the imam of the pious, and the seal of the Prophets, Mohammed, Your servant and Messenger: the imam of the good, the leader of the good and the Messenger of mercy. O Allah, resurrect him in the Praised Status that the ancients and the moderns (the first and the last) would wish if they had it. O Allah, send Your prayers upon Mohammed and upon the family of (adherents of) Mohammed, as You have sent Your prayers upon Ibrahim and upon the family of (people of) Ibrahim, You are indeed Praiseworthy and Glorious. O Allah, bless Mohammed and the family of (adherents of) Mohammed as you have blessed Ibrahim and the family of (people of) Ibrahim; You are indeed Praiseworthy and Glorious; and the greeting is as you have known". [Ibn Majah, with good chain; Abdurrazzaq, Abd Ibn Hammed, and Ibn Mardawaih].
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Ibn Kathir wrote, in his commentary of Quran, the following Hadith, through the narration of Saeed ibn Mansour, and Yazeed ibn Haroun, and Zaid ibn El-habbab. The three of them narrated it through Nooh ibn Qais, who said that Salamah El-Kindi reported to me that Ali ibn Abu Talib (R.A.A.) used to teach the people this supplication, "O Allah, the Leveler of the leveled (earths), the Creator of the elevated (heavens, skies), and the Disposer of hearts to their natural disposition: the blessed and the wretched, send Your divinely majestic prayers, Your augmenting blessings, and the virtues of Your bounties, upon your servant and Messenger, Mohammed: the opener of what had been closed and the seal of what had gone before; the manifestor of the truth by the truth; and the refuter and destroyer of the surges of falsehood. As he has sturdily undertaken your Commands for Your obedience, prepared for Your pleasure without recoiling or weakening in determination; retainful of Your revelation, preserving Your covenant, resolved in fulfilling Your Commands, until he stroke light (knowledge) for a seeker. The bounties of Allah join the believers with His means. Through him, the hearts are guided after indulgence in seditions (allurements) and sins. He established the elucidating banners, the prominent tenets, and the evident ordinances of Islam. Verily, he is Your reliable trustworthy; the custodian of your Preserved Knowledge; Your witness in the day of judgment; Your Missionary of Grace; and Your Messenger of the Truth for mercy. O Allah, make him room generously in your Aden; and reward him with multitudes of Your good favors: wholesome not embittering, from the gains of Your untied rewards and graceful bestowal. O Allah, make his structures overcome the structures of others, and honor his abode with you and dwelling; and complete, to him, his light and reward him, from the time You raise him, by making him of acceptable testimony, of approved word, of decisive plan, of fair reasoning, and of compelling argument and proof."

This is well known from the words of Ali ibn Abu Talib. It has been commented upon by Abul-Hussein Ahmed ibn Faris El-Luqhawi. Ibn Qutaiba, also, commented upon it in 'The Obscure (Unfamiliar) Hadith': Salamah El-Kindi's narration through Ali ibn Abu Talib (R.A.A.) is discontinued, and the rest of the narrators are authentic. [Tabarani, and Ibn Abu Shaiba].
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The versions of prayers upon the Prophet differ in characteristics and merits. And, the real prayer upon the Prophet is Allah, the Exalted; we can only ask Allah, the Exalted, to send his prayers upon his Prophet, due to our inability to comprehend the essence of the prayers upon him , or to realize his superior status and excellence before Allah. Abul-Yaman ibn Asakir quoted, and favored, the following comment of some renowned scholars: When Allah, the Exalted, commanded us to recite prayers upon his Prophet , we could not understand the virtues and merits of these prayers, and could not realize the divine intent in that. Therefore, we submit to Allah, the Most-High & Exalted, by saying, O Allah, You send Your prayers upon Your Messenger, because You know better of what is worthy of him, and of what You have intended for him,
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Thus, recitation of prayers upon the Prophet is one of the best and most blessed and virtuous deeds that promotes nearer to Allah, in this world and in the hereafter, and the most advantageous in the attainment of what is good.

Sidi El-Arabi ibn Es-Sa'ih said that the virtues and merits of reciting prayers upon the Prophet is inestimable, and can not be attained or comprehended, except through the divine assignment that is called for by the expanse of his sublime prestige. If not, then how would such a base and humble servant (like us) be prayed upon by his Lord, Almighty, and His Angels, without the expanse of the sublime prestige of the Prophet .

Hailalah (La ilaha illa Allah) " "
Allah, the Exalted, said: (Allah bears witness that none has the right to be worshipped but He, and the angels, and those having knowledge (also bear witness to this); (He always) maintains His creation in justice. None has the right to be worshipped but Him, the Almighty, the All-Wise). Verse 18 Al Imran.

Abu Hurayrah (R.A.A.) said that I asked: O Messenger of Allah! Who will be the luckiest person, who will gain your intercession on the Day of Resurrection? The Messenger of Allah said, "O Abu Hurayrah! I have thought that none will ask me about it before you as I know your eagerness to (learn) the Hadith. The luckiest person who will have my intercession on the Day of Resurrection will be the one who said sincerely from (the bottom of) his heart or himself La ilaha illa Allah (There is no God but Allah). [Bukhari]

The Virtues & Merits of "La Ilaha Illa Allah" " "
Sidi El-Arabi ibn Es-Sa'ih said, in his book El-Bughia: 'La Ilaha Illa Allah' (no God but Allah) is the most honorable (word for) remembrance of Allah (dhikr), and every virtue attributable to remembrance, on its entirety, belongs to it. The Qur'anic verses that encourage its recitation in remembrance of Allah are a lot.

Allah, the Exalted, said: "Allah bears witness that there is no God but He, and the angels and those having knowledge (also bear witness to this); (He always) maintains His creation in justice; there is no God but He, the Almighty, the All-Wise). Verse 18 Al Imran.

He also said: (Allah! There is no God but He, the Ever Living, the One Who sustains and protects all that exists). Verse 2, Al Imran.

And, He said, "Know, therefore, that there is no God but Allah" verse 19, Mohammed.
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'La ilaha illa Allah' is the emblem of Islam and the grand cornerstone of the religion.

Ibn `Omar (R.A.A.) narrated that the Messenger of Allah said, "I have been ordered (by Allah) to fight against the people till they testify that La ilaha ill Allah wa anna Muhammad-ar-Rasul Allah (there is no God but Allah and that Mohammed is the Messenger of Allah), and offer the prayers perfectly, and give Zakat. So, if they perform all that, then they save their lives and properties from me except for Islamic Laws, and then their reckoning (accounts) will be with Allah." [Bukhari, Muslim, and Ahmed]
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"La ilaha illa Allah" is the Fortress of Allah, Key to Paradise, and Immunity from Punishment

In the Qudsi Hadith, Ali ibn Abu Talib said that the Prophet said, "Allah the Exalted says: La ilaha illa Allah is My fortress, whoever enters My fortress is save from My punishment". [Musnad El-Shihab, Abu Na'im].
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And, Othman ibn Affan (R.A.A.) narrated that Omer ibn El-khattab (R.A.A.) said that the Prophet said, "I do know a word that no servant (of Allah) says it truthfully from his heart except that Allah immunes him from the Fire: La ilaha illa Allah". [Ibn Habban].
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And, Abdullah ibn Amr ibn El-As said that the Prophet said, "Allah will select a man from my nation (Ummah) before the creatures on the Day of Judgment and will spread out for him ninety nine registers (of his deeds), each register will stretch out as far as the eye can see. Allah will say: Do you deny any of this? Have My custodian scribes been unjust to you? The man will say: no my Lord! Allah will say: Do you have any excuse? The man will say: No my Lord! Allah will say: But yes, for you have with us a good deed; and on this day, you will suffer from no injustice. Then a card will be taken out on which is inscribed 'I bear witness that there is no god but Allah and I bear witness that Mohammed is His servant and His Messenger'. Allah will say: Bring your scale! The man will say: O my Lord, what is this card compared to these registers? Allah will say: You will not be treated unjustly. The Prophet said: Then the registers will be placed on one side of the scales and the card on the other. The registers will (weigh light and thus) fly and the card will weigh heavy, as nothing is heavy with the name of Allah". [Tirmidhi, Ibn Habban, Behaqi, and El-Hakim who said: authentic on Muslim stipulation].
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Abu Dhar (R.A.A.) said: I came to the Prophet while he was wearing white clothes and sleeping. Then I went back to him again after he had got up from his a sleep. He said, "Nobody says: La ilaha illa Allah (there is no God but Allah,), then dies while believing in that, except that he will enter Paradise". I asked: Even if he had committed adultery and theft. He said, "Even if he had committed adultery and theft". I asked: Even if he had committed adultery and theft. He said, "Even if he had committed adultery and theft". I asked: Even if he had committed adultery and theft. He said, "Even if he had committed adultery and theft, In spite of Abu Dhar's dislikeness". [Bukhari].
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Mu'adh ibn Jabal (R.A.A.) said that the Prophet said, "The keys of Paradise is the testimony: 'La ilaha illa Allah' (no God but Allah)". [Ahmed].
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Ibn Abbas (R.A.A.) said that the Messenger of Allah said, "Prompt your dying ones to repeat the testimony: 'There is no God but Allah'. As, whoever says it on his death will be entitled admittance to paradise. They (the Companions) asked: O Messenger of Allah, what if one says it in a state of health. He said, "(will be even) more entitled, (will be even) more entitled." Then he said, "By He, in whose hand is my soul, if the heavens and the earths with what are there in them, between them, and underneath them, are brought and placed on one hand of the scale, and the testimony 'La ilaha illa Allah' (No God but Allah) is placed on the other hand, it will outweigh them". [Tabarani].
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Abu Moosa narrated his father as saying: I came to the Prophet in a group of my people. So, he said to us, "Have glad tiding, and spread the glad tiding to those who are behind you that: he who sincerely bears witness that there is no God but Allah (La ilaha illa Allah) enters Paradise". So, we went out happily giving glad tiding to people. Omer ibn El-Khattab met us, took us back to the Prophet , and said: O Messenger of Allah, then people will rely (on this). The Prophet kept silent (made no comment)". [Ahmed, and Tabarani. Authentic chain].
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'La Ilaha Illa Allah' is the Greatest Reason for Forgiveness of Sins and Intercession of the Prophet

Abu Hurayrah (R.A.A.) said that I asked: O Messenger of Allah! Who will be the luckiest person who will gain your intercession on the Day of Resurrection? The Messenger of Allah said, "O Abu Hurayrah! I have thought that none will ask me about it before you, as I know your eagerness to (learn) the Hadith. The luckiest person who will have my intercession on the Day of Resurrection will be the one who said sincerely from (the bottom of) his heart or himself La ilaha illa Allah (there is no God but Allah). [Bukhari].
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Anas (R.A.A.) said that the Prophet said, "No servant (of Allah) says 'La ilaha illa Allah' (No God but Allah), in an hour in a day eor night, except that the bad deeds in his Register are erased, until he settles down with a similar amount of good deeds". [Abu Ya'la El-Tamimi].
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'La Ilaha Illa Allah' is the Best Word for Remembrance and No Veil between It and Allah

Jabir (R.A.A.) said: I heard the Prophet said, "The best remembrance (of Allah) is La ilaha illa Allah (there is no God but Allah); and the best supplication is El-Hamdu Lillah (Praise be to Allah)". [Tirmidhi and said good, and El-Hakim and said authentic chain].
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Abdullah ibn Omer said that the Prophet said, "Glorification of Allah (saying: Subhan Allah) is half the Balance, and the Praise (of Allah) fills it, and 'La ilaha illa Allah' (no God but Allah) has no veil between it and Allah until it reaches Him'. [Tirmidhi].
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Talhah ibn Ubaidullah narrated that the Prophet said, "The best supplication is the supplication of the day of Arafat, and the best that I have said and the Prophets before me is 'La ilaha illa Allah wahdahu la sharika lahu' (there is no God but Allah the one & only Who has no associates)'. [Malik].
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The Virtues & Merits of Recitation of 'La Ilaha Illa Allah' and Encouragement to Perseverance Thereon

Abu Hurayrah (R.A.A.) said that the Prophet said, "increase recitation of the testimony: 'La ilaha illa Allah' (no God but Allah) before it is intervened between you and it (the witness)'. [Abu Ya'la, with authentic narrators].
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Ya'la ibn Shaddad said that my father Shaddad ibn Aus told me, and Ubada ibn El-Samit was present confirming his words, that: We were sitting with the Prophet when he asked, "Is there a foreigner amongst you?" He Meant the People of the Book. We said: No. So he ordered the door closed and said, "Raise your hands and say 'la ilaha illa Allah' (no God but Allah). So, we raised our hands for an hour. He then put down his hands and said, "El-Hamdu Lillah (Praise be to Allah); O Allah! You have sent me with this word, commanded me with it, and promised me Paradise for it; You never keep back Your Promise". Then he said, "Have the glad tiding; Allah has forgiven you". [El-Hakim, Ahmed, Tabarani, and Ibn Habban].
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Abu Saeed El-Khudari (R.A.A.) narrated that the Prophet said, "Moosa (Moses), peace be upon him, said: O Lord! Teach me something that I remember You with, and pray to (call) You with. He (the Lord) said: O Moosa! Say 'La ilaha illa Allah' (no God but Allah). Moosa said, O Lord! All Your servants say that. He (the Lord) said: Say La ilaha illa Allah. Moosa said: There is no God but You my Lord, but I want something You favor me with. He (the Lord) said: O Moosa! If the seven heavens and their inhabitants, except Me, and the seven earths are (put) on one hand (of the scale), and La ilaha illa Allah is (put) on the other hand, La ilaha illa Allah will outweigh them all". [Nisa'i, Ibn Habban, and El-Hakim who said: of authentic chain].
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Um Hani' bint Abu Talib (R.A.A.) said: I said O Prophet of Allah! I became old and feeble woman. So, guide me to a deed. He said, "Magnify Allah a hundred times, and praise Allah a hundred times, and glorify Allah a hundred times. This is better for you than a hundred accepted camels (in Allah's sake), and better than a hundred horses, saddled & reined, in the cause of Allah, and better than a hundred manumitted slaves (as a devotion to Allah) accepted (by Allah); and, saying 'la ilaha illa Allah' does not leave a sin, and no deed resembles it". [Tabarani].
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Abud-Darda'a narrated that the prophet said, "No servant (of Allah) says 'la ilaha illa Allah' a hundred times, except that Allah resurrects him, in the Day of Resurrection, with a face like a moon in a full moon night. And, no deed is raised, on that day, for anyone better than his, except for someone who says similar to his or more". [Tabarani].
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Ibn Omer said that the Prophet said, "The people of la ilaha illa Allah feel no desolation in their graves or in their resurrection, and as if I see the people of la ilaha illa Allah dusting off their heads and saying praise be to Allah who took away the grief from us". [Tabarani, Abu Ya'la, and Behaqi].
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Abu Hurayrah (R.A.A.) said that the Prophet said, "Renew your faith. They asked: O Messenger of Allah! How we renew our faith? He said: increase saying 'la ilaha illa Allah' (no God but Allah)". [El-Hakim, and said authentic chain].
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Time of the Wirds
1. Morning Wird
The Optional time of the morning Wird starts after dawn prayer and continues up to high forenoon. Forenoon extends up to midday (Ed-Durrah El-Kharidah). The Necessary time extends from high forenoon until sunset; and the making-up for the morning Wird is beyond that.

2. Evening Wird
The Optional time for the evening Wird starts after Asr (afternoon) prayer and extends up to the Isha (night) prayer.

The Necessary time is between Isha prayer and dawn break; the making-up for the evening Wird is beyond that.

If a person performed his Wird after dawn but before he prayed the Fajr (Dawn) prayer; or after the appointed time of Asr prayer was due but before he prayed the Asr prayer, and whether this has happened intentionally or due to forgetfulness or ignorance, he must redo the Wird during its appointed time, and must make-up for it if the appointed time lapsed. This is because he advanced the Wird before its prescribed time. Sidi El-Arabi ibn El-Saih said, This is what has been transmitted from the Sheikh. It is a consensus amongst his Companions; and what the author of El-Jeish El-Kabeer wrote to the contrary was a distractedness, may Allah bless him, from the a special order of our tariqa, therefore it shouldnt be considered, even though that might be the practice in some other Sufi orders (Bughia pp.330).

If a person misses his Wird, he must make up for it. The vow makes the Wird obligatory.
It is also mandatory to make-up for the Wazifa if missed even once in a lifetime. Sidi El-Arabi ibn El-Saih said in Bughia, No doubt, in the beginning, the Wazifa was not as emphasized as the Wird, but it had been confirmed during the life of the Sheikh. Consequently the author of Jawahir El-Maani amended his own copy and added a clear a statement that it is imperative to make-up for the Wazifa, similar to the Wird. Therefore any a statement suggesting that the making-up for a missed Wazifa is not obligatory should be disregarded because it contrary to the settled practice of the Sheikh and his Companions".

Advancing the Wird
1. Morning Wird
It is unconditionally permissible to advance the morning Wird during the night, with or without a reason.

The time for advancing the Wird starts after the Isha Prayer and a lapse of time enough to recite five sub-parts of Qur'an (i.e. 1:30 hours or there about).

If dawn breaks before the Wird is over complete it and redo it after Dawn Prayers (a must).

Imam En-Natheefi said, "This is true for those who can ascertain the dawn break like the residents of the urban areas. However, in the rural areas where dawn is not readily ascertainable people should advance the Wird only if they are undoubtedly certain that there is enough time before dawn for the Wird (Ed-Durrah El-Kharidah p.2, pp.14)

2. Evening Wird
First: advancing it at Daytime
It is NOT permissible to advance the evening Wird during daytime, with or without excuse, whether before the time of Asr prayer or after the time but before the performance of Asr prayer. This is an authentic and continuously recurrent practice of the Sheikh.

Second: Advancing it at Night
It is permissible to advance the evening Wird at night under two condition: (1) A valid excuse is expected to occur during the optional time of the Wird; (2) its advancing takes place after the advancing of the morning Wird, for order, as it is invalid, with the presence of the excuse, to advance the evening Wird except after advancing the morning Wird.

It has been narrated in Jowahir El-Ma'ani that the Sheikh said that night acts of worship multiply five hundred manifolds over daytime deeds.

Remedy of Deficiency in Wird
If a person forgetfully exceeds the limit in some or all of the pillars of the Wird, he should, after finishing his Wird or Wazifa, remedy that deficiency by reciting Istighfar Wird version 100 times, with intent to remedy.

If a person is in doubt as to whether he exceeds or falls short of the limit, he should build on certainty (the lower number) and complete the Wird, then remedy his doubt by reciting Istighfar 100 times, after finishing his Wird or Wazifa.

If a person, forgetfully, reverses the order of the pillars e.g. recites prayers upon the Prophet before the Istighfar he shall cancel what he reverses (prayers upon the Prophet in this case), redo the pillars in order, and then make Istighfar one hundred times with intent to remedy that deficiency, after finishing his Wird or Wazifa.

If a person is in doubt, or forgetfulness occurs to him during the remedy, he should not repeat the remedy to avoid getting in circle.

The remedy is for the individual who performs alone. In a group, the imam bears the deficiencies, similar to congregational prayers.

Intentional increase, decrease, or reversal of the pillars invalidates the dhikr, and it is misconduct.

Late Arrival in Wazifa
If a person arrives late in Wazifa, he performs with the group what he attends, and then completes what he misses after the group finishes recitation: that is to say, he starts the Wazifa from the beginning until the point where he catches up with the group. All the actions of the late-arriver are making-up, because they are all words not actions.

Menstruation, Illness and the Wird
It is authentically narrated from the Sheikh that the menstruous woman, and the patient, are free to perform or not to perform the Wird. It is alright if they did it, otherwise there is nothing against them, and no making-up is required of them afterwards.

The choice here is for the patient who