Assalam o alikom , my question is that my family members specially my mother is of the the view that we should not do WAZAIF without the permission of any BUZURG, and if we do these wazaif without their permission they can be harmfull for ourself i am confused that the wazaifs are the names of Allah Subhana Wataala or Quaanic aayat, so why should we seek any ones permisssion for this purpose. Please guide me Ill be thankfull to you for this. ALLAH HAFIZ.
Assalāmu `alaikum Warahmatullāhi Wabrakatuh,
The general du῾ā’s and wazā’if that are in the Qur’ān and Ahadīth maybe recited by any person, male or female. One does not require permission from any person to recite such du`ā’s and wazā’if.
For example, Rasulullah salallahu ῾alayhi wasallam advised to recite the tasbīh Fātimi after every fardh salāh. Tasbīh Fātimi is to recite 33 times Subhān Allah, 33 times Alhamdu Lillah and 34 times Allahu Akbar. (Bukhāri)
Rasulullah salallahu ῾alayhi wasallam also encouraged to recite the three Quls (Qul Huwa Allahu Ahad, Qul A῾ūdhu Bi Rabbil Falaq and Qul A῾ūdhu Bi Rabbin Nās) before sleeping. These du῾ā’s and wazā’if are for everyone to read.
There are many publications on general du῾ā’s for example, Hisn Hasīn, Wazā’if-ul-Muqarrabīn by Moosa Olger Saheb. Those books contain many general du῾ā’s and wazā’if and are compiled for easy reference for the general public.
There are certain wazā’if prescribed by spiritual mentors for example, to recite Lā Ilāha Illa Allah loudly two hundred times or Allahu Allah thousand times in a specific way. The specific number and ways of recital of those wazā’if are not mentioned in the Ahadīth. These are prescriptions by spiritual guides for spiritual upliftment of their followers. These prescribed wazā’if are not fardh, sunnah or wājib. There is also no prohibition in Sharī῾ah from reciting these wazā’if in a specific way and specific number of times. This is a spiritual cure with the prescription of spiritual guide.
It is similar to a patient who goes to a physician and is prescribed medication for example, three tablets daily after each meal. No patient or outsider questions the legitimacy of such a prescription. It is understood that the physician has prescribed the medication based on his expertise and training and in the interest of his patient. Similarly, are the wazā’if prescribed to a disciple. He practices those wazā’if as a spiritual cure and upliftment. It is meant for him alone, not for another person. One cannot use the medication of a patient without consulting his physician. It may be detrimental to one’s health. Similarly one cannot follow specific wazā’if prescribed by a spiritual guide without being consulted by a spiritual guide. That may be to ones detriment physically and spiritually.