[evammaUselp]

Assalam alaikum w.w..

The book mentioned by dear bro London786 is " Ibtidayi Azkar o Ashghaal " by Hazrat Sufi Mohammed Iqbal Madani sb (rah). I shall try and closely interpret about the Paas anfaas mentioned in the book.
to quote a few lines from the preface which begins with hamd o salaat, amma ba'ad.
" Hazrat Murshid paak Shaikh ul Hadees damathu barkaatahum had on many occasions expressed his desire, with great emphasis that he wishes his freinds to be excessively engaged in zikr, that no moment passes away in ignorance. the life of hazrat itself bears living testimony to the above statement. I can recollect many incidents of hazrat's attachment to zikr which are awe inspiring and a lesson to all. which i withold here from writing due to fear of its length. just to quote a kashf of a buzurg that seeing the preoccupance of Hazrat shaikh ..Rasulullah (SAW). remarked that I like his habit that he never wastes any time. that being always pre-occupied had become the nature of hazrat."

" Hazrat Madani rah. writes in a maktub - This precious life and its moments are priceless jewels , we due to our ignorance are wasting it away.. the result of which being regret could not be anything else."

" Hazrat Madani (rah) writes in maktub 93 that the prime objective of Paas Anfas is that no breath should be bereft of the zikr of Allah swt. neither the one thats inspired nor the one thats expired. that humans breathe 25 thousand breaths per day ( Irshad e Murshid reports 24 thousand ) every breath should be filled with zikr. that the portion of life spent in zikr is the real life and thts the life which bears fruit."

The Lesson Of Paas Anfas

smiliar to the way of getting cured from physical illnesses is the desire of every patient but the choice of medicine , directions of use, dosage and timings and the clinical variations of patients differ by and large, smiliarly for purification of the heart and treating spiritual illnesses like idleness so as to evolve the effects of zikr in continuum lies the neccessity for the various azkar and ashghal.
Paas anfas happens to be among one such zikr that should be learnt as prescribed by the shaikh. the selection of zikr should be left solely at the discretion of the shaikh and the talib should not possess an opinion howsoever learned or intelligent he may be. that self opinions are hindrance in the path of sulook and that the barakah and effect of shaikh's prescription is different altogather.

Hazrat Shaikhul Hadees (rah) writes in ' Shariat o Tariqat ka talazum ' that there are different ways of Paas Anfaas which are prevalent among the mashaikh. it should always be done at the directions of the shaikh but the commonality existing amongst all is that with every breath the zikr of Allah should be done ( be it nafi asbaat or zikr isme zaat).
I shall now write about a very easy and common method which have been divded into three stages or types of Paas Anfas. so that it becomes easy to practise and progress from one stage ot another.

The 1st level or type of Paas anfas -

That the name of Allah should be inspired in and the word ' HU' be exhaled out with some force while breathing without any movement of the tongue. the word Allah should be fixed in mind while breathing in and the word ' HU' formed in thought while breathing out. this may be done somewhat forcefully while pracitsing initially.. thereafter with normal breaths after learning the method.
in the begining it should be done for a shortwhile like 15 mins at a fixed time which can thereafter be gradually increased. in between azan and salat and whenever possible this can be done. such that it becomes an indulgence at all times and forms a habit while attending to even worldy needs.

The second Level of Paas anfas

The breath thats inspired in with the thought of ism mubarak 'Allah', ' Hu Al Batin' should also be enjoined. similarly with the exhaled breath of Hu, 'Hu Al Zahir ' be fixed in mind. as a result of which a tasawwur is created in the mind of the talib that in Zahir and Batin theres only the zaat of Allah.
when masterd upon this, then exercise ur thought sometimes like the way Alam e asghar (human body) is manifested with the zuhoor of the same zaat , similarly all the creations radiate with the brilliance of isme mubarak ' Hu Al Zahir Hu Al Batin'.
(excerpt from Zia ul Quloob and maktub Hazrat gangohi (rah) written to Hazrat Sahranpuri (rah. )
After getting well versed by practising the above, the need for exclusive tawajjuh and focus would be less needed henceforth in the the next shugal. now at this time with habitual continuity of zikr the focus should be diverted away from the Ism mubarak to the Zaat e muqaddasiah. this shall initiate the ' Jaari ' of zikr e qalbi and the road to advance in sulook shall open up.
firstly it shall come to self realisation that while remembering the 'Ism', the focus is automatically shifted to the ' Musamma '. that the ism mubarak is not seperate from zaat e paak.
that this mubarak ism is a tajalli of zaat e pak in the Alam alfaz due to which the manifestation of zaat e paak begins to emanate gradually in the heart.
This zuhoor becomes noor e ishq.. turning ever attentive towards zaat e muqaddasia, negating one and all that was ghair, freeing oneself from all the rest.
such that this amr is acheived by the talib sadiq quite easily, but now with little effort his tawajjah qalbi would be directed entirely towards zaat e muqaddasa.
this condition is known as wusool, mushahida or martaba ehsan. the task now lies in strengthening it with regular practise and indulgence.
at this stage whatever ahwal or thoughts that may occur should immidiately be brought to the notice of the shaikh. also care must be taken now not to forsake the sunnah, aqaid and amaal of shariah orelse destruction would be imminent. and that except for the pleasure of Allah, no maqam or haal be made as the prime motive nor importance be given to these.

The Third Level of Paas Anfas

In which the pleasure of heaven, hayatan tayyiba, mahbubiyyat ammah and sukoon e qalb is derived.

After passing through the second level of this shugal with istiqamah, the talib automatically enters the third level. it does require the raabta of Shaikh but for further progress lessons or specific azkaar are not required. the talib now enters the vast plains of maarifa. it now becomes very difficult for the nafs to remain ghafil of zikr, and for him zikr e lisani, khafi, jahri, qalbi and muraqibaat settles at one level and in one line. he now surges ahead more with recitation of Qur'an, masnoon awrad and service of deen than with ashgal. but the ashgal due to which he reached here should not be abandoned.
now zikr has become virtue of the salik, Huzoori is acheived, how wonderful it feels that Iam before u and u are with me, becomes the scene. now all his zahiri and batini amaal shall be for the sake of Allah swt.
with the condition of the heart being constantly in the company of the beloved, gives the pleasure of jannah in this world. just like in jannah the greatest bounty would be the deedar e ilahi which shall be with the naked eyes.

Method-

To sit with the beloved its better to always fix a certain time for seclusion. now fix the thought of zaat e pak with huzoori and virtue of samadiyyat. that the zaat towards which I have turned myself to is with me, is As Samad (beniyaz). that I in every moment, in every deed, in every way 'am dependent on him. such that for my existence and even his rememberance and to ask from him requires his taufeeq.
Its for u to realise now that with such thoughtful zikr would it not bring about immense love, pleasure and peace at heart. and the pleasure of higher stations of zikr would be acheived. "

well bros and sis its alot pages more with subtle details and points with istilahaat of tasawwuf that may need more time so I leave it here insha allah. I had seen this book in the list of darul uloom madania website. its really great as u read ahead about various muraqabat & other azkaar of different silsilas that Hazrat shaikhul hadees rah would prescribe to his mureeds.

do remember me in ur duas..

wa assalam..