Topics
Question: Respected
Sir, The spiritual practice (wazifa) you prescribed earlier remains unclear to
me due to my limited understanding, and I must once again trouble you for
clarification. You had instructed that after each obligatory prayer (ṣalāh),
one should recite a full round (tasbīḥ) of blessings
upon the Prophet (ṣallā Allāhu ʿalayhi
wa sallam), followed by the repetition of the Divine Name “Allāh” sixty-six
times, and then offer supplication (duʿāʾ).
I seek clarification on two points: Firstly, by "one tasbīḥ"
do you mean a recitation of one hundred times, or a number lesser or greater
than that? Secondly, should the method be to recite blessings upon the Prophet
(ṣallā
Allāhu ʿalayhi
wa sallam) once, then invoke “Allāh” sixty-six
times, and repeat this cycle, or should one complete the tasbīḥ of
blessings first and then separately invoke the Divine Name sixty-six times
before making supplication? Moreover, should the durūd (salutation) recited
during prayer (i.e., Durūd Ibrāhīmī) be used, or is a specific durūd prescribed
for this practice? Finally, as this practice is intended for resolving marriage
delays for either boys, girls, or their parents, may I perform it on behalf of
my sister-in-law? I have five sisters-in-law, of whom only one is married while
the others have reached an advanced age without marriage.
Answer: Yes,
you may indeed perform this spiritual practice on behalf of your sister-in-law.
The Divine Name “Allāh” should be recited sixty-six times, with each invocation
accompanied by the recitation of blessings upon the Prophet (ṣallā
Allāhu ʿalayhi
wa sallam). Thus, both the Divine Name and the salutation should be recited
sixty-six times each. After completing the sixty-six repetitions, recite an
additional twenty-four salutations upon the Prophet (ṣallā
Allāhu ʿalayhi
wa sallam) before offering your supplication. The durūd recited during the ritual prayer (ṣalāh)
— Durūd Ibrāhīmī — is sufficient for this practice.
Khwaja Shamsuddin Azeemi
Nearly three decades ago, the esteemed spiritual scholar and blessed guide, Khwaja Shamsuddin Azeemi (R.A), inaugurated a mission of public service with the objective of liberating humanity from afflictions, psychological distress, and physical ailments. For ten years, he remained in contemplative retreat, silently advancing this sacred commitment to the service of creation (khidmat-e-khalq). As the hearts of the people began turning toward him, he employed the medium of mass communication. In 1969, this initiative was formally introduced to the public through newspapers and spiritual journals. According to conservative estimates, through written correspondence and face-to-face interaction—particularly via national publications and the Roohani Digest—Hazrat Azeemi has extended spiritual guidance and healing to over 1.4 million men and women, addressing intricate personal crises and intractable medical conditions. Today, it is not uncommon that wherever a few individuals gather, and a seemingly insoluble dilemma or incurable illness is mentioned, someone inevitably suggests: “Establish contact with Azeemi Sahib—the matter will be resolved.”
Through the grace of Allah the Almighty, the spiritual affinity with the Prophet (P.B.U.H), and the continued beneficence of the blessed guide, four volumes of Roohani Daak (Spiritual Correspondence) have now been compiled. The first volume is hereby presented to you for contemplation and benefit.
