Sarkar (ra) has numerous times instructed all of us in the Silsila to practice as much as possible. However, it is not limited to our Silsila or Sufis in general. It will be helpful for everyone and can be done by anyone. When asked what Paas-e-Anfaas meant, Sarkar (ra) replied, “Nafas Ki Paasbani” (Guarding the Breath).
Usually, prayers are only done in clean areas and environments. However, this Zikr takes the form known as Zikr-e-Khafi or Zikr-e-Qalbi. This essentially means that the recitation is done internally without using words or sounds. For this reason, it can be done anywhere an at any time. It can be done at any time. In fact, one would try their best to keep this Zikr going for as long as possible, as often as possible.
Paas-e-Anfaas, like most other Azkaar, is done in remembrance and devotion. Primarily, it is done to maintain a strong connection with Allah (swt). In this case, it involves the repetitive recitation and meditation with breathing on specific phrase. The purpose of this Zikr is multifaceted; it serves as a means of seeking spiritual purification, inner peace, to keep oneself occupied in remembrance of the Creator, and a heightened sense of consciousness of the Divine Presence. By engaging in Zikr, we aim to cultivate a closer relationship with our Creator, increase mindfulness of our faith, and draw strength and tranquility from our devotion, ultimately leading to a deeper understanding of our purpose in life and a sense of spiritual fulfillment.
References:
- Allah (swt) has prescribed a general form of Zikr in his Book (Quran 7:205), which openly invokes his remembrance for us all.
- In Hadith (Sunan Ibn Majah 3790), Prophet Muhammad described “Remembering Allah” as the best deed.
- The Hadith reported by Hazrat Ibn Abbas mentions (Sahih Muslim 583c) that Zikr was a common practice after obligatory prayers during the time of the Prophet (saw).
Physical Actions:
- To recite within oneself, without any sound, “La Ilaaha,” as you exhale.
- To recite within oneself again, without any sound, “Illallah,” as you inhale.
The only thing that we (my Sisters and Brothers) have to keep in mind is not to change our breathing patterns for any reason. Neither to slow it down nor to speed it up to match the words. But instead, to breathe normally while practicing Pass-e-Anfaas.
Side Note: If the breathing cycle and the internal recitations are out of sync, try to slow down or speed up the recitation if you must, instead of changing the breathing. It is imperative not to play around with your natural, normal breathing rhythm.
Contemplative Actions:
This was the physical aspect of this Zikr (recitation). There is a complementary Fikr (contemplation) aspect as well. And that is to be conscious that you are in God’s (Sarkar’s) Presence and that He’s watching you. This is the same concept that we focus on when offering Salat. We try to pray as if we see our Creator and are in His Presence. Otherwise, we know that at least, He sees us.
One may notice that the above Practice begins with exhaling, not inhaling. Normally, people refer to the breathing cycle as “Inhale and Exhale,” so why are we sounding backward here? The reason is twofold:
1. The breathing out of “La Ilaaha” signifies getting rid of all those attachments that one has turned into Deities (self-created false Gods). So if done correctly, while exhaling, the state of the Heart declares, “There Is No God.” And while breathing in, “Illallah” signifies the welcoming, taking in “(Exclusively) Allah,” devoid of anything near or dear to us that can ever take His Place in our Hearts. Needless to point out, we are not referring to the physical heart but our Spiritual Center of Love.
2. Another reason for this is that we are born with air already within our body fluids and organs, primarily lungs. This was also the case with Hazrat Adam (as). When Allah (swt) breathed his own Divine Spirit into the body of Hazrat Adam (as) (Quran 15:29), and it came to life, the first thing that occurred was a sneeze, an exhale, when Hazrat Adam (as) praised Allah Almighty, “Alhamdulillah” (Praise be to Allah) followed by inhalation. Please note that the sneeze (exhalation) came before the inhalation because the process of taking in the breath had already been performed by Allah (swt).
Above, we’ve covered in some detail the importance of the order of the breathing cycle. My Brothers and Sisters may be wondering why such emphasis is being placed on a natural, normal process that we are familiar with. Although a physical phenomenon, the order of the breathing cycle has a great spiritual significance in the context of the Zikr-e-Pass-e-Anfass.
So here is the additional important reason for understanding the prescribed way of practicing Zikr-e-Pass-e-Anfass.
3. You may have heard or read about Sarkar (ra) mentioning the phrase “Nafi-wa-Asbaat” or just “Nafi Asbaat” in short. What this means is that the Zikr starts with Nafi (Negation). And is then followed by Asbaat (Affirmation). As we recite “La Ilaaha,” our focus is on Nafi, negating all that is devoid of Allah (swt). In the same way, when we recite “Illallah,” we enter the second phase, Asbaat, affirming that Allah (swt) alone, the One and Only, is in our Hearts. Consider the analogy, without expelling any polluted air within our lungs, we cannot breathe in fresh life-bearing air.
It is essential to understand that these apparently symbolic gestures have very deep roots. We cannot have goodness enter into our life, without getting rid of already existing toxicity. This is equally true for all: the body, mind, and spirit.