Wird
Volume 1: Acts of Worship
The text defines worldly life as a journey and human beings as guests upon that road. Completing this journey in the most fruitful manner and attaining nearness to God depend on regular spiritual practices called awrād (sing. wird). The source text maintains that day and night should be divided into portions, and every moment ought to be spent in remembrance (dhikr), reflection, supplication, and recitation. Continuity in dhikr—the heart of worship—is essential; for even a small deed done persistently leaves the deepest mark upon the heart. The document details worship programs tailored to a person's social standing and level of knowledge, as well as the vital importance of night worship (tahajjud).
Summary
The text defines worldly life as a journey and human beings as guests upon that road.
Sections
1. The Metaphorical Description of Worldly Life
The text characterizes the world not as a permanent dwelling, but as an "inn" and a "journey":
- Inns: The first inn is the cradle; the last is the grave.
- Homeland: The true homeland is Paradise or Hell.
- Capital: Hours and breaths.
- Highway Robbers: Desires and private grudges.
- Gain and Loss: Gain is attaining God; loss is eternal deprivation and punishment.
2. Causes and Their Relation to Divine Decree
Belief in divine decree (qaḍā and qadar) does not exclude holding fast to causes. Just as one who sows seed must water it, so God, who has decreed good, has decreed it through a cause. Causes have also been created for warding off evil. Supplication and dhikr are the noblest part of this sphere of causes.
3. The Wisdom of *Awrād* and Their Psychological Dimension
The soul is by nature quick to grow weary and bored. For this reason, varying the awrād (moving from dhikr to recitation, from recitation to reflection) gives the soul a kind of ease and sustains the pleasure of worship. The fundamental purpose of the awrād is to keep the heart present with God.
4. The Division of Time: Day and Night *Awrād*
According to the text, time periods are assigned specific spiritual duties:
Daytime Awrād (7 Sections)
| Wird No. | Time Period | Primary Activities | | :--- | :--- | :--- | | I | From dawn until sunrise | Dhikr, seeking forgiveness, the dawn prayer and its sunnahs. | | II | From sunrise until the forenoon | The Ishrāq/Ḍuḥā prayer, visiting the sick, good deeds. | | III | From forenoon until noon (ẓawāl) | Work, earning a livelihood, the midday nap (qaylūla). | | IV | From noon until after the noon prayer | The noon prayer and its sunnahs, supplication and tasbīḥ. | | V | From noon until the afternoon prayer | Iʿtikāf, waiting for prayer, dhikr. | | VI | From afternoon until the sun turns yellow | Qur'an recitation, reflection, the afternoon prayer. | | VII | From when the sun turns yellow until sunset | Intensive tasbīḥ and seeking forgiveness, accounting for the day. |
Night Awrād (5 Sections)
| Wird No. | Time Period | Primary Activities | | :--- | :--- | :--- | | I | From sunset until the night prayer | The Awwābīn prayer, reviving the interval between maghrib and ʿishāʾ. | | II | From the night prayer until bedtime | The night prayer, witr, recitation of specific sūrahs (al-Mulk, al-Sajdah, etc.). | | III | During sleep | Sleeping in ablution, falling asleep with dhikr (counted as worship). | | IV | From midnight until the last sixth of the night | Tahajjud prayer, deep intimate supplication (munājāt). | | V | The pre-dawn hour (the last sixth of the night) | Intensive seeking of forgiveness, pre-dawn meal (suhūr), preparation for the dawn prayer. |
5. People's *Awrād* According to Their States
The text states that priorities change according to a person's social and scholarly condition:
- The Devoted Worshipper (ʿābid): Devotes all his time to prayer, dhikr, and the Qur'an.
- The Scholar (ʿālim): Being occupied with teaching, issuing legal responses, and composing books for the benefit of people is superior to supererogatory worship.
- The Student (ṭālib): Learning knowledge is more excellent for him than dhikr.
- The Craftsman/Worker: Providing for his family's sustenance is his chief wird; yet while working he should continue dhikr with his tongue.
- The Administrator: Attending to the affairs of Muslims and establishing justice is his greatest act of worship.
- The Monotheist (muwaḥḥid): One who sees and thinks of God at every moment; for him, not the variety of awrād but the heart's continual tranquility is essential.
Conclusion
The text addressed in this document presents a spiritual economy in which not even seconds may be wasted for the Muslim individual. The variety of acts of worship is offered as a mercy to prevent the soul's weariness; while the ultimate goal is clearly stated to be maʿrifa (knowing God) and muḥabba (loving God). The silence of the night hours is especially described as the most precious treasure in which the servant may be alone with his Lord.
Key concepts
- The Path to Salvation
- It passes through surrendering the soul to God through knowing Him.
- Love and Intimacy
- It is attained by constantly remembering the Beloved (God).
- Maʿrifa
- It is gained by reflecting upon the attributes and acts of the Beloved.
- Supplication
- It is the heart's presence with God; the marrow of worship.
- Dhikr
- It is remembering God and turning the heart toward Him.
- Recitation (Reading the Qur'an)
- When read with reflection, it encompasses the reward of supplication and *dhikr* as well.
- Reflection
- It is the most honorable of acts of worship; it increases *maʿrifa* and *muḥabba*.
Study questions
According to the text, what act is defined as "the marrow of worship"?
Supplication.
What is the most fundamental outward cause that makes rising for night worship difficult?
Eating and drinking too much.
Into what three parts did Imām al-Shāfiʿī divide the night?
Studying knowledge (writing/reading books), prayer, and sleep.
What is the primary spiritual benefit of the *qaylūla* nap?
It helps one toward night worship (tahajjud).
In the text, at what time is the *Awwābīn* prayer defined as a supererogatory prayer to be performed?
Between the maghrib and ʿishāʾ prayers.
What is the effect of reflection upon *maʿrifa* and *muḥabba*?
Reflection gives birth to maʿrifa (knowing God), and maʿrifa in turn brings reverence and muḥabba (love of God).
What is one of the inward obstacles that prevent rising for night worship?
Sins committed during the day (especially those that harden the heart).
At what times did Khiḍr (peace be upon him) advise Ibrāhīm al-Taymī to recite the *awrād* he recommended?
Before sunrise and before sunset.