Khatme Khwajagan Explained             Khatme Khwajagan ka maqsad

The practise of a special type of group Dhikr known as Khatme Khwajagan is something that is permissible and experienced to be useful in removing difficulties and calamities, and helpful in the acceptance of supplication (dua).

The method or order of its recitation is undoubtedly something that is not Established through the Sunnah, but it was something that many great scholars and Imams found to be beneficial through the ages and eras.

Similarly, the numeral specifications are also not proven from the Sunnah, but again, it is something that was felt very beneficial through the experiences of many great servants of Allah Almighty.

Therefore, the following should be kept in mind with regards to this Dhikr:

a) The special method of this Dhikr (Khatm al-Khawajkan) is not proven from the Sunnah, neither is this the claim of those who practise it. It is merely something that was felt to be immensely beneficial by many great scholars of Tasawwuf out of their personal experience. As such, it can not be deemed to be a Sunnah, rather only permissible or mandub.

b) The prescribing of certain numbers is also through experience, thus this also can not be deemed as an established Sunnah, rather Mandub.

c) Similarly, there is no fixed reward for its recitation, thus it is improper to fix a specific reward for it.

d) There is nothing wrong in regularly practising it or carrying this type of Dhikr at specific times, as long as it is not thought to be necessary.

e) It is improper to insist (israr) on others to take part in this type of Dhikr. If insistence takes place, or those who do not take part are considered to be blameworthy, then this will fall into the category of Bida.

In conclusion, the Dhikr of Khatm al-Khawajkan is permissible in itself, for it only consists of the recitation of established things, such as Surah al-Inshirah. It was prescribed by many great early scholars, especially those who were active in a technical term known as Tasawwuf. It was experienced by them to be immensely beneficial and helpful for the removing of calamities and the acceptance of Duas.

There is no exact method for this type of Dhikr, for (as you have seen that its method is not established through Sunnah) the experiences of different Masha’ikh differed from one another. This is the reason why one should abstain from regarding a specific method to be necessary.

Different Sufi orders (tariqas) have different ways and methods of carrying out this Dhikr. 

[Mufti] Muhammad ibn Adam

Below are two different methods of the Naqshbandi order: