Category Archives: Z. Mustahebbat

Sincerity in actions

Our master Abu Huraira (Allah be please with him) reported:

The Messenger of Allah, (Allah’s peace and blessings be upon him), said,

“Verily, (from the)  first people to be judged on the Day of Resurrection will be a man who was martyred. He will be brought, the blessings of Allah will be made known and he will acknowledge them. Allah will say: What did you do about them? The man will say: I fought in your cause until I was martyred. Allah will say: You have lied, for you fought only that it would be said you were brave, and thus it was said. Then, Allah will order him to be dragged upon his face until he is cast into Hellfire.

 

Another man studied religious knowledge, taught others, and recited the Quran. He will be brought, the blessings of Allah will be made known and he will acknowledge them. Allah will say: What did you do about them? The man will say: I learned religious knowledge, taught others, and I recited the Quran for your sake. Allah will say: You have lied, for you studied only that it would be said you are a scholar and you recited the Quran only that it would be said you are a reciter, and thus it was said. Then, Allah will order him to be dragged upon his face until he is cast into Hellfire.

 

Another man was given an abundance of blessings from Allah and every kind of wealth. He will be brought, the blessings of Allah will be made known and he will acknowledge them. Allah will say: What did you do about them? The man will say: I did not leave any good cause beloved to you but that I spent on it for your sake. Allah will say: You have lied, for you spent only that it would be said you are generous, and thus it was said. Then, Allah will order him to be dragged upon his face until he is cast into Hellfire.”

Source: Sahih Muslim

Adab, Sunna & Wajib

Our master Abdullah bin Mubarak (Allah have mercy on him) said,

‘Whoever disregards the adab (etiquette) is punished by being deprived of following the Sunna, whoever disregards the Sunna is deprived of performing the obligatory (wajib) and whoever disregards the wajib is deprived of Gnosis (ma’arifa).’

Hidayat al azkiya, 1992

Taqwa

Our master Umar bin Abdul Aziz (Allah have mercy on him) said,

Taqwa of Allah does not consist of prayer by night or fasting by day, rather taqwa is avoiding what Allah has forbidden and performing what He has commanded; all besides this is goodness upon goodness.

Kifayatul Atqiya

Tawassul

Hakim al Umma Mawlānā Ashraf ʿAlī Thānawī (Allah have mercy on him) said,

“The [following] form of tawassul (intercession) through pious people, that O Allah, have mercy upon us because of such a saint, its reality is: O Allah, according to me, such a person is an accepted [servant] of yours, and for [the action of] loving the accepted people, there is promise of mercy in [the ḥadīth] ‘The person is with who he loves’. I ask from you this mercy. Thus, in tawwssul (intercession), the person expresses his love for the friends of Allah and thereby asks for mercy and reward because of this love. And love for the friends of Allah necessitates mercy and reward as mentioned in the nuṣūṣ (texts). Thus, there are many ḥadīths regarding those who love for the sake of Allah.

Now there is a question, what effect does the piety and blessing of the saint have on [the divine] mercy? The effect is that loving this saint is part of loving for the sake of Allah, and there is promise of reward for loving for the sake of Allah. After this explanation, I say acting upon [the verse 93:11] ‘But as for the favour of your Lord, then report [it]’, that if Ibn Taymiyah heard this explanation he would never have denied the permissibility of tawassul [via pious people] because all its preliminaries are sound. It is my good assumption of ʿAllāmah Ibn Taymiyah that he prohibited the tawassul of the ignorant people of his time, the reality of which was istiʿānah and istighāthah (seeking assistance).” (Ashraf al-Jawāb, p.152).

[Tr. Note: For detailed reading, refer to Bawādir al-Nawādir (p.709) and Fatāwā Rashīdiyyah (p.134). Shaykh Fakhr al-Dīn Murādābādī (d. 1392/1972) suggest in Īḍāḥ al-Bukhārī (5:319) that Shaykh al-Islam Ibn Taymiyah (d. 728/1328) permits intercession through good deeds, which includes love of the pious people, and therefore the difference is merely in expression, otherwise there is no real difference between his position and the position of the majority of scholars, in the manner that it has been expressed by Mawlānā Ashraf ʿAlī Thānawī. Shaykh al-Islām Mufti Muḥammad Taqī ʿUthmānī (b. 1362/1943) appears to be inclined to this position to a certain extent (Takmilah Fatḥ al-Mulhim, 5:317; Maqālāt al-ʿUthmānī, 1:41).]

Source: https://nawadir.org/2017/11/15/100-discourses-of-shaykh-ashraf-ali-thanawi/

IDCNY17, New York

How to develop self control to avoid sinful?

Hakim al Umma Maulana Ashraf Ali Thanwi (Allah have mercy on him) said,

‘The second requirement for (true) repentance is leaving all sinful involvement immediately.

This can not be done without determination and self control (himmat).

The only way to develop this determination and self control is the company (suhba) of pious and saintly individuals and reading or listening about them.’

Tahseel Qasd is Sabeel, page 16

Tabligh

Sayyidi Hazrat Aqdas Maulana Justice Mufti Muhamamd Taqi Usmani Sahab Damat Barakaatuhum,

Assalamualaikum wa Rahmatulla.

I make dua (prayers) from the bottom of my heart that Allah Ta’ala continues giving Hazrat the Tawfeeq to serve His Deen with good health and ‘aafiyah. Ameen!

Hazrat, describing the love and respect that this incapable one has for Hazrat would make this letter very long. In short, I keep making duas for you from the very bottom of my heart.

Hazrat is very busy, yet regarding one point I don’t expect to get the same level of satisfaction from anyone else’s answer except from Hazrat. I hope Hazrat would bestow us with an answer.

Hazrat, from the books of our elders (Translator: previous generations of Islamic scholars) and Hazrat’s talk titled “Reality of Deen is taslim-o-raza (translator: acceptance and being content)”, the point has entered my heart that fulfilling one’s desires or interests is not Deen. Deen is fulfilling the commandment and need of Deen which is applicable in one’s current situation and time. On the other hand the elders of Tablighi Jamat present the concept of “Qurbani” (Sacrifice) as the soul of Deen. Due to these different understandings there is confusion as to which mode of action should be taken.

For example, the week in which the monthly (Tablighi) 3 days of the previous (Tablighi) Ameer of Pakistan — Sahab (Allah extend his life) was planned, in the same week his father-in-law passed away. He was thinking what to do in this situation. If taslim-o-raza (i.e. acceptance and being pleased with the decree of Allah Ta’aala) is considered, then it was possible to postpone the 3 days to another week in order to console his wife. But the Ameer Sahab of Pakistan gave preference to his 3 days and left. When he returned he apprehended that his wife would be upset, but his wife was unusually happy, and said that I saw my father in a dream last night. He said that if — (Ameer Sahab of Pakistan) comes then don’t be upset with him. Allah Ta’ala forgave me because of his going for 3 days.

According to the understanding that Deen is to surrender one’s wishes to the decisions of Allah Ta’ala, he should not have gone for 3 days in that week. Then how does this going out for 3 days become a means of forgiveness for his father-in-law?

We hear from most elders of Tabligh that Kufr (Disbelief) will not break just by giving the recommended times such as 40 days, because for Kufr (Disbelief) to break “Qurbani” (Sacrifice) is a condition. For example, that the wife is sick in the house, the agricultural produce is ready for harvest, there is shortage of money, and the worldly conditions are difficult, in this situation if one leaves for Tabligh then Hidayat (Guidance) will spread. Now taslim-o-raza (i.e. surrendering to the decisions of Allah Ta’ala) would mean that when the wife is sick then taking care of her should be given priority. When the agricultural produce is ready then harvesting it should be given priority. In such scenarios should one act according to the concept of taslim-o-raza  (i.e. surrendering one’s desires to the decisions of Allah Ta’ala ) or should one follow the course of action which will involve “Qurbani” (Sacrifice)? I think it was the battle of Tabuk in which the dates were ready for harvest, but according to the concept that the reality of Deen is “Qurbani” (Sacrifice) the Sahaba (May Allah Ta’ala be pleased with them) went out in the Path of Allah Ta’ala leaving the dates without harvesting them.

A person asked an ‘Alim (Islamic Scholar) that a person goes out in the Path of Allah Ta’ala in the condition that his old father is blind, his wife is young, and the environment around his house is not safe, and he has small children. The ‘Alim (Islamic Scholar) replied that if the person goes out in this situation then he has done big injustice. The ‘Alim was told that Hazrat Abu Bakr (May Allah Ta’ala be pleased with him) was in the same situation when he went out with Rasulullah (Peace be upon him).  According to the concept of taslim-o-raza (i.e. surrendering one’s desires to the decisions of Allah Ta’ala) it seems Hazrat Abu Bakr (May Allah Ta’ala be pleased with him) should not have left his family. But the elders (of Tabligh) say that if a person leaves in this kind of situation then on the one hand Kufr (Disbelief) will break in the world, and on the other hand his own Yaqeen (strong belief) will increase and also the Yaqeen (strong belief) of his family members, that the real Protector and Provider of sustenance is Allah Ta’ala.

We hear from some people that since Islam was new in the times of the Sahaba (May Allah Ta’ala be pleased with them) so they had much more responsibility of Tabligh, but now that Islam is no longer something new the responsibility of Tabligh is less than the responsibility on the Sahaba (May Allah Ta’ala be pleased with them). The Tablighi brothers say that since the people are going away from Deen similar to the people in the time of Sahaba (May Allah Ta’ala be pleased with them) won’t the ruling ( in terms of the responsibility to do Tabligh) return to what it was in the times of Sahaba (May Allah Ta’ala be pleased with them)?

The senior Islamic Scholars say that going out in Tabligh is Fard-e-Kifaya (i.e. an obligatory act, however, by some people acting upon it the rest shall be absolved of their obligation, similar to the status of Janaaza Salaat.). But the senior people of Tabligh say that Kifaya (literally “enough”) means that it should be enough for fulfilling the Fard (obligation). So is the going out of hundreds or thousands fulfilling this Fard (obligation)? (Translator: meaning to say that it is not).

We hear from some friends that in one journey Rasulullah (Peace be upon him) told the Sahaba (May Allah Ta’ala be pleased with them) to break their fast but did not stop the Tabligh-related journey. Similarly Hanzhalah (May Allah Ta’ala be pleased with him) was in need of compulsory bath, and the demand of the time was to take bath, but he preferred going in the Path of Allah Ta’ala in his state of ritual impurity.

Hazrat I hope I have explained my doubts to sufficient extent. Further lengthening of this letter doesn’t seem appropriate. Hazrat, with your juristic foresight and God-given understanding please explain with some detail that when the people of Tabligh present some need of Deen, and at the same time other demand of Shariah comes up, then should we surrender our wishes to the wishes of Allah Ta’ala and fulfill the demand of Shariah, or should we, like the Sahaba (May Allah Ta’ala be pleased with them), postpone those demands of Shariah?

Hazrat, I would like to ask another question related to what has been written above. There seems to be a difference between the viewpoint of senior Islamic scholars and the seniors of Tabligh. For example the common Islamic Scholars consider going out in Tabligh as Fard-e-Kifaya (i.e. an obligatory act, however, by some people acting upon it the rest shall be absolved of their obligation, similar to the status of Janaaza Salaat) while the Tablighi brothers say its Fard-e-Ain (i.e. an obligatory act which every individual has to fulfil, similar to the status of Fardh Salaat). Similar to Hazrat Maulana Ashraf Ali Thanvi (May Allah Ta’ala have mercy on him), who gave the Fatwa (legal ruling) half a century ago that companionship of Ahlullah (friends of Allah Ta’ala) is Fard-e-Ain, because at that time the correction of one’s outer and inner actions was near impossible without the companionship of Ahlullah (friends of Allah Ta’ala). Now it is observed and is an undeniable reality that going out in Tabligh has many times caused a revolution in the lives of not only lay people but also scholars. Based on the rule that the means of fulfilling a compulsory act itself becomes compulsory, if going out in Tabligh is called Fard-e-Ain then what is the status of this ruling in the light of Shariah?

Wassalam

Muhammad Rashid

Answer:

My respected and honorable one, Assalamualaikum warahmatullahi wabarakaatuhu. I received your letter. The way you make dua for this lowly incapable one, I don’t know how I can thank you for this. May Allah Ta’ala give the best reward for this in this world and the Hereafter, Ameen!

The things you have asked about Tableehi Jamat, I present some basic principles related to them, May Allah Ta’ala make them a source of satisfaction.

1)

a) When Jihad (Holy War) becomes Fard-e-Ain then it becomes a situation of emergency, and at that time neither business is permissible, nor do the normal rights of one’s wife and children remain as they do during peace, and nor does any such action remain permissible which is against Jihad and which will be a hindrance towards Jihad.

b) All the examples you have presented from the times of Sahaba (companions of the Holy Prophet (peace be upon him) (May Allah Ta’ala be pleased with them) are related to this situation (i.e. when Jihad had become Fard-e-Ain). Jihad being compulsory at the time of Battle of Tabuk was also announced in the Holy Quran.

c) And Prophet Muhammad (peace be upon him) had clarified the same in two clear words, so agriculture products which were ready to be harvested, or household problems, could not become a hindrance to the Jihad. Despite this the Holy Prophet (peace be upon him) ordered a brave companion like Ali (may Allah Ta’ala be pleased with him) to stay back in Madinah and look after the weak ones. Hazrat Ali (may Allah Ta’ala be pleased with him) desired to take part in the battle to get the virtues of participating in Jihad, but due to the order of the Holy Prophet (peace be upon him) he surrendered his wishes to the orders of Allah Ta’ala and His Prophet, and stayed back in Madinah and looked after the weak.

d) The event of Hazrat Handhalah (may Allah Ta’ala be pleased with him) also took place at a time when the enemy had already attacked, and Jihad had already become Fard-e-Ain.

e) Hijrat (migration) with the Holy Prophet (peace be upon him) had also become Fard (compulsory) on Hazrat Siddque-e-Akbar (i.e. Hazrat Abu Bakr (may Allah Ta’ala be pleased with him)) and he fulfilled this commandment, otherwise in normal circumstances the Holy Prophet (peace be upon him) had given preference to serving the parents over Jihad, and made such companions return back to their homes who had presented themselves for Jihad, while their parents were crying at their going.

If going in Tabligh for 3 days or 40 days is considered Fard-e-Ain in a similar way as when Jihad becomes a Fard, then it would mean that doing business, manufacturing, agriculture, nothing would be permissible, and everyone should go out in Tabligh at all times, similar to the ruling that other things become impermissible when Jihad becomes Fard-e-Ain. The question is, that if 3 days or 40 days is Fard-e-Ain then what are its limits? Does any order of the Quran or Hadith specify it? Secondly, when a person returns from his 3 days and spends the rest of the month doing business, agriculture, etc. then would going out for Tabligh not be Fard-e-Ain at that time? If it will not remain Fard-e-Ain after returning from 3 days then it means it was not Fard-e-Ain in the first place. And if it remains Fard-e-Ain then how would doing business and earning a living be permissible?

2) You have written that “in one journey Rasulullah (Peace be upon him) told the Sahaba (May Allah Ta’ala be pleased with them) to break their fast but did not stop the Tabligh-related journey.”

Firstly this was not a journey for Tabligh, it was the journey for the Jihad for conquest of Makkah. Secondly, the fasts were broken due to extreme difficulty. There was no reason to stop the journey; at most there was extreme heat, but it was not necessary to leave Jihad due to personal difficulty. Because the difficulty was only on one’s own self and nobody else suffered a loss to their rights or wealth.

3) The meaning that you have written of Fard-e-Kifaya, if this is really the meaning of Kifaya then Jihad should never have been Fard-e-Kifaya throughout the history of Islam, because in all eras, the number of non-Muslims has always been more than three times the number of Muslims. Millions of people have been away from Deen in all eras. So when the Muslim jurists called Jihad a Fard-e-Kifaya then were the majority of people at that time Muslim? When Prophet Muhammad (peace be upon him) passed away then the number of Sahaba is said to be one hundred and twenty four thousand, which is a small number compared to the population of the world. But did Prophet Muhammad (peace be upon him) ever order his companions to leave all other obligations and go out to other cities and countries? In reality Fard-e-Kifaya only means that if an appropriate number of people are doing this job then this becomes sufficient for the fulfillment of other people’s obligations as well.

4) The is no contradiction between true concepts of taslim-o-raza (i.e. surrendering one’s desires and being pleased with what Allah Ta’ala plans for a slave) and qurbani (i.e. sacrifice). Fulfilling the commandment of Allah Ta’ala requires sacrifice. Sometimes this sacrifice is in the form of one’s life, sometimes one’s wealth and sometimes one’s desires. When the Holy Prophet (peace be upon him) commanded Ali (may Allah Ta’ala be pleased with him) to stay back in Madinah, then his following this order involved his surrendering his wishes and desires to the command of Allah Ta’ala and His Messenger (peace be upon him), and at the same time it was also a sacrifice of his own wishes and desires. When Prophet Muhammad (peace be upon him) stopped Hazrat Huzaifah Bin Yamaan from participating in the battle of Badr, and he fulfilled this order, then it was a sacrifice of the companion’s desires. When Jihad becomes Fard-e-Ain then sacrifice of one’s wealth and worldly desires is given. And when it becomes Fard-e-Kifaya even then he gives the same kind of sacrifices, but unless Jihad becomes Fard-e-Ain the sacrifices one gives are restricted to one’s own self. The rights of others are not sacrificed. But if the others whose rights are due on one, themselves happily forego their rights then this will be an act of reward for them, and participating in Jihad or Da’wat will be a means of great reward. The example you gave of the elder whose father-in-law passed away yet he went out for his 3 days, if his wife did not face any unbearable difficulty due to his going out then his action was not impermissible according to Shariah. But there can be difference of opinion whether staying with his wife would have been more rewarding or whether going out was more rewarding. And dreams have no status in terms of deriving rulings of Shariah based on them.

5) One point is beyond the understanding of this lowly one that to encourage people to go for Tabligh, stories of the Jihad of the Sahaba are always used, but practically the stance towards Jihad is as if it isn’t an obligation of Shariah at all. Rather it is considered practically obsolete, and sometimes Jihad is even is opposed.

6) The above doesn’t mean I am against Tablighi Jamat or that I don’t give importance to the work of Tabligh. The reality is that the work of Tabligh is very important. The Tablighi Jamat has as a whole, with the Grace of Allah Ta’ala, done great work which deserves praise, and the Muslim Ummah has derived great benefit from it. But to emphasize the importance of some work it is not necessary that it must be called Fard-e-Ain at all costs. Secondly, at the same time where it is important to co-operate with and help the Tablighi Jamat, it is also necessary to correct the exaggerations which are sometimes spoken either by those who have newly joined the Tablighi Jamat, or those who do not take care to put things within their limits. And sometimes these exaggerations even reach the point where orders of Shariah are changed. May Allah Ta’ala give us the correct understanding of His Deen and allow us to practice on it. Ameen! Wassalam.

And Allah Ta’ala knows best.

Lowly Muhammad Taqi Usmani (May he be forgiven)

28-03-1418

1) For details see Hazrat’s book “تکملہ فتح الملہم” کتاب الامارۃ، مسئلۃ فرضیۃ الجہاد ج۳ ص۳۷۴

2) (۲) ما کان لاھل المدینۃ و من حولھم من الاعراب ان یتخلفوا عن رسول اللہ ولا یرغبوا بانفسھم عن نفسہ، الآیۃ (سورۃ التوبۃ ۱۲۰)

3) (۳) و فی صحیح البخاریؒ باب من حبسہ العذر عن الغزو

ج۱ ص۳۱۸ حدثنا احمد بن یونس ثنا رھیر ثنا حمید

Intekhab e Kaiseri

The first 10 days of Zil-Hajj

It is mandatory (wajib) for all male and female Muslims to recite the takbiraat e tashreeq after every fardhsalah once. Males have to do it in a fairly audible voice.

Sayyidi wa sanadi Mufti Mohammed Taqi Usmani (Allah preserve and protect him) said,

‘In addition it is desirable (mustaheb) that during the first ten days these takbiraat be recited excessively. It is permissible to recite them quietly or aloud.

In our era this has been abandoned. Whereas this recitation has been reported from many Companions of Prophet (Allah be pleased with them). We should act on it.’

‘Our master Mohammed ibn Ali (Imam Baqir, Allah be pleased with him) used to recite it after all supererogatory salah. ‘

Inam al Bari, volume 4, 169

Being Considerate regarding the Ease of Others

 

A person once sneezed and thereafter loudly recited, “Alhamdulillah!” 

Hakim al Umma Moulana Ashraf Ali Thanwi (Allah have mercy on him) was engaged in writing his correspondences at the time. When he heard this person recite “Alhamdulillah”, Moulana Thanwi replied, “Yarhamukallah,” and thereafter said, “A considerate person will recite ‘Alhamdulillah’ in very low volume voice. On account of you reciting it aloud, I was forced to leave the work that I was engaged in to fulfil the obligation of replying to the duaa that you recited after sneezing.” 

Hakim al Umma then added, “In such situations, when people are engaged in some work, then ‘Alhamdulillah’ should be recited in barely audible voice after sneezing. When I am in public, I always recite Alhamdulillah softly so that I will not inconvenience them by making it waajib upon them to reply”.

 Similarly, Hakim al Umma Moulana Ashraf Ali Thanwi (Allah have mercy on him) would recite the verses of Sajdah Tilaawah in the Holy Qur’aan  softly so that he would not inconvenience others by causing the Sajdah to become waajib on them. 

(Malfoozaat Husnul Azeez pg.485)

Via: Ihya ad Deen co za 

Prescription for success 

In reply to a seeker who lamented about his assumed bad condition, Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) replied:
Son! 

معشوق من ست آنکہ بہ نزدیک تو زشت ست

You have despair over your condition while I feel elated. Your condition is a proof of two things which are from the highest objectives (of the path). 

Firstly, recognition of one’s bad condition. 

Secondly, concern to improve one’s condition.

Make four things your habit then I take responsibility that you will not be left deprived:

Firstly, complete your daily dhikr (routine) even if it small in amount, irrespective of finding it interesting.

Secondly, abstain from all sinful involvement with (firm) determination. And repent immediately if you fail (in doing so). 

Thirdly, neither think about past (mistakes) nor future (apprehensions) nor anticipate success (in your spiritual quest) 

Fourthly, keep in regular correspondence (with your spiritual mentor) about your condition, even if there is nothing worth mentioning.

In addition to these, in my opinion (as per ayurdeic medicine) there is affect of  incalescence on your brains. Medical treatment is essential. This has also played a role in this state (Hal). 

After implementing this prescription be carefree. 

من غم تو میخوارم تو غم مخور

برتو من مشفق ترم از صد پدر 

Your considerate well wisher 

Ashraf Ali’

Tarbiyyatus Salik Volume 1, Chapter 5, page 725

Intekhab e Qaiseri

Dhikr without islah


A seeker wrote, ‘Nowadays my practice is that the word ” Allah Hu” comes with each breath and in the last part of the night I recite “Allah Allah” minimum for half hour and maximum one hour. Stopping the breath (habs e damm) has become such a habit that that I can’t do away with it. The count of Supreme Name (Ism Zaat) (“Allah Allah”) is not fixed. Please advise whatever is appropriate for me and whether I should not do it at all.

Hakim al Ummah Maulana Ashraf Ali Thanvi (Allah have mercy on him) replied:

‘I do not want to listen to anything about dhikr and spiritual exercise (shugal) without (update on the effort of) reformation of morals. I bid adieu to this kind of spiritual exercise (shugal).’

 Tasheel Tarbiyatus Salik Volume 2, Page 97

Intekhabaat e Kaiseri

Ostentation or not?

A senior advanced disciple wrote,

1. I was ill and not praying tahajjud. During that period two guests came to stay. They got up for tahajjud.

2. I thought to get up and pray, however another thought came not to do so as it  will be ostentatious. Eventually I didn’t pray. 

3. I thought of letting them know later that there was a reason for not offering tahajjud. 

Hakim al Ummah Maulana Ashraf Ali Thanvi (Allah have mercy on him) replied,

‘1.  This was the most appropriate ruling (in those circumstances)

2. This would had been the most appropriate action (i.e. to pray)

3.  This was pure ostentation (riya)

Imperfect individuals (like us) are instructed to act and correct the intention. Otherwise, they will find an excuse of possibility of riya in all matters (and abandon them). ‘

Al Qawl al Jaleel, page 55

Wird: تارک الورد ملعون 

A spiritual seeker wrote, I read in many books the saying تارک الورد ملعون (one who abandons his daily wird is cursed).  What exactly does it mean?

Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) replied, 

‘First of all sayings like this are not an evidence without an explicit reference. 

Even if it is considered to be a testament then ‘cursed’ (here) means deprivation from the special blessings that is associated with (the recitation of) this wird

In addition the wisdom of wording it so (dramatic) is to state the repugnance of abandoning the daily routine wird without a genuine excuse. This practice (of abandonment of established worship) being abominable is mentioned in sahih Prophetic saying

یا عبداللہ لا تکن مثل فلان کان یصلی بالیل ثم ترکہ

O Abdullah! Do not be like XYZ who use to pray at night and then abandoned it. ‘

Tarbiyet us Salik, volume3, page 134

Seclusion

Hakim al Umma Moulana Ashraf Ali Thanwi (Allah have mercy on him) once mentioned:

‘Nowadays, salvation lies in keeping to oneself and associating less with people. (In this way, one will be able to concentrate on one’s self reformation and be safeguarded from the wrongs of association and company.) 

I came across the statement of a pious predecessor in a book wherein he stated that when remaining in seclusion, one should not make the intention that he is doing so in order to be saved from the harms of people. Rather, he should remind himself, “I am like a snake or scorpion that can harm people and therefore I should not associate with them in order to protect them from my harm.”

How cautious indeed were our predecessors and seniors in ensuring that they did not fall into self admiration and other similar sins! ‘

(Malfoozaat Husnul Azeez pg.116 Ihyaauddeen.co.za:Saying of the pious#110)