taweez in islam

Please read the complete article .

We also have Fatwa od Sheikh Ibn Taymiah on this issue , for our wahabi friends.

Taweez ( AMULETS)

The defenition of a ta'wiz is simply a written du'a from the Qur'an or ahadith, and is for the one who cannot read or has not memorized that particular du'a. It is written on a piece of paper and is worn around the neck.

We, the Ahl as-Sunna, believe that to wear a ta'wiz around the neck is permissible if the du'a' contained in it is written from the Qur'an or ahadith. Prophet Muhammad (may Allah bless him and grant him peace) used to recite du'a' and then blow onto the sick person. The Companions of the Prophet (may Allah bless him and grant him peace) also did this and they wrote the du'a' on a piece of paper and placed it around the neck of a person if they could not read it. Of course, the du'a's from the Qur'an and ahadith have the power to heal the sick. Some people say that if you wear the ta'wiz you are commiting shirk, but we shall prove, with the help of Allah, that it is permissible to wear a ta'wiz.

The Qur'an Has the Power of Healing

Allah Most High says in the Qur'an:

"...We send down in Qur'an that which is a healing and a mercy to the believers..."

[Sura Banu Isra'il, verse 82]

Qadi Shawkani writes, "If the Qur'an's du'a's are recited and blown on the sick, they will be cured. When the non-believers recite the Qur'an, their blasphemic disease will be cured" [Tafsir Fath al-Qadir, under Sura Bani Isra'il, verse 82]

Proof of Wearing the ta'wiz
Hafiz Ibn Kathir and Qadi Shawkani write:

"Amr ibn Shu'aib (may Allah be pleased with him) said that 'Rasulu'llah(may Allah bless him and grant him peace) taught my father and grandfather a du'a which we would read before going to sleep, to protect us from fear and anguish.We told our elder children to recite this du'a before going to sleep as well.But for those children who were not yet literate, we would write it and then put it around their necks"

[Musnad Ahmad ibn Hanbal vol.2; Abu Dawud, in 'Chapter of Medicine'; Tafsir Ibn Kathir, under Sura al-Mu'minun, verse 97; and Qadi Shawkani, Fath al-Qadir, under the same verse]

It is Permissible to Read Du'a and Blow Upon the Sick

Imam al-Bukhari and Imam Muslim write:

"When a person who was sick or in some distress they would go to the Prophet (may Allah bless him and grant him peace) who would then place his hand on the area of pain and recite a du'a' and then blow onto him"

[Bukhari; Muslim, Chapter of Tibb]

Imam Muslim writes:

"When the Prophet (may Allah bless him and grant him peace) was ill for the last time, Angel Jibril (peace be upon him) came and recited du'a' and blew on to the Prophet (may Allah bless him and grant him peace)"

[Muslim, Chapter of Tibb]

Imam Muslim writes:

" 'A'isha (may Allah be pleased with her) relates that when the Prophet (may Allah bless him and grant him peace) was ill for the last time, she recited Sura al-Falaq and Sura an-Nas and then blew on to the Prophet's (may Allah bless him and grant him peace) hands. The Prophet then blew this onto his own face and body because his hands had more blessing then 'A'isha's (may Allah be pleased with her)"

[Muslim, Chapter of Tibb]

From the above narrations, it proves that to blow after reciting du'a's onto the sick is Sunna and the more pious the person is, the more healing power he has because he is blessed more than the less pious.

Hafiz Ibn Taymiyya writes:

"It is permissible to [to recite du'a's and then] blow upon the sick in Islam, but the words must be from the Qur'an or ahadith. If the words are not, then it is not permissible"

[Ibn Taymiyya, At-Tawassul, Chapter on Blowing onto the Sick]

Questions
Q) Some people ask, 'How is it allowed to blow dua's onto the sick when some ahadith say this is forbidden?'

A) Allama Sa'idi has written the answer to this question in great detail; he has also included the opinion of all the other great scholars, and we will present this here.

Allama Sa'idi writes:

"Imam an-Nawawi in Sharh Muslim states: 'There are two types of ahadith concerning blowing. [reciting a du'a and then blowing onto a person]. One of the types is transmitted in Bukhari: 'There will be people who will enter Paradise without any questioning, who have never been blown upon.' Imam Muslim has also recorded a hadith in support of those who do not ask to be blown upon. Imam Bukhari in the chapter on Tibb [Medicine] has written du'as that our Prophet (may Allah bless him and grant him peace) recited when doing damm [reciting a du'a and then blowing onto a person]. Imam Muslim states in 'The Chapter on Virtues of the Prophet (may Allah bless him and grant him peace)' that: "When our Prophet (may Allah bless him and grant him peace) was ill, the Angel Jibril came to him and performed the blowing." The above types of ahadith apparently seem to contradict each other but in reality there is no contradiction.

"The former type of hadith refers to the prohibition of having read something that is not from the Qur'an and Sunna [i.e.something that has pictures, diagrams or words not from the Qur'an or Sunna] and then blow upon someone. The latter types of ahadith which permit damm refer to those kalimat [words or verses] which have been taught by the Prophet (may Allah bless him and grant him peace)"

[Allama Sa'idi, Sharh Sahih Muslim, Chapter of Tibb]

In the same way as above there are two types of ahadith concerning ta'wiz. There are many narrations that forbid the use of ta'wiz and also many permitting their use.

Imam al-Qurtubi wrote in detail about both types of ahadith concerning ta'wiz:

"The ta'wiz that are forbidden are those ta'wiz from the Time of Ignorance - those which are satanic and contain an element of shirk [mantar, voodoo and magic, etc.]. The ta'wiz, which are permitted are those written with du'as evidently from Qur'an and ahadith only"

[al-Qurtubi, at-Tadhkirat, chapter on 'Ta'wiz']

Here are the narrations which show the permission for one to wear a ta'wiz around one's neck:

Allama Alusi al-Hanafi, in his Tafsir of the Qur'an, writes:

"According to Imam Malik 'It is permitted to put around the neck the ta'wiz written with the name of Allah.' Imam Baqir also stated that it is permitted to put such a ta'wiz around the neck of a child"

[Ruh al-Mani, chapter 15, under Sura al-Mu'minun, verse 97]

Allama Shami al-Hanafi writes:

"It is permitted to write a ta'wiz and put it around the neck... It would be better if a person recites the du'as taught by the Prophet (may Allah bless him and grant him peace). But if a person cannot read or is too young to recite then it is permitted for that person to put it around the neck"

[Rad al-Mukhtar, chapter on 'Qira'at'; Sa'idi, Sharh Sahih Muslim, Chapter on Tibb]

To conclude, it can be said that those verses that oppose the Qur'an, Shari'a, or the Sunna are forbidden to read and also forbidden to put around the neck.But as for the du'as and verses from the Qur'an and Sunna it is permitted to be written and put around the neck of a small child, illiterate or a sick person.


Imam Ibn Taymiyya writes in his Fatawa: (ta'wizes).



In the name of Allah, Most Compassionate, Most Merciful,
Hanging or wearing of amulets (ta’wiz) is normally permissible for protection or healing provided certain conditions are met:

1) That they consist of the names of Allah Almighty or his attributes;

2) That they are in Arabic;

3) That they do not consist of anything that is disbelief (kufr);

4) The user does not believe the words have any affect in themselves, but are empowered to do so by Allah Most High.
It is narrated from Amr ibn Shu’ayb, from his father, from his grandfather (Abdullah ibn Amr ibn al-Aas (Allah be pleased with them all), that the Messenger of Allah (Allah bless him & give him peace) used to teach them (the Sahabas) for fearful situations the following words:

“I seek refuge in Allah’s perfect words from His wrath, the evil of his servants, the whispered insinuations of devils, and that they come to me”

Abd Allah ibn Amr used to teach these words to those of his sons who had reached the age of reason, and used to write them and hang them upon those who had not reached the age of reason (narrated by Abu Dawud & Tirmidhi, and Tirmidhi classed it as an authentic narration).

In the Musannaf of Imam Abu Bakr ibn Abi Shayba, the permissibility of hanging Ta’wizes is reported from many of the Companions and early Muslims (Salaf), including: Sa’id ibn al-Musayyab, Ata', Mujahid, Abd Allah ibn Amr, Ibn Sirin, Ubaydullah ibn Abd Allah ibn Umar, and others (Allah be well pleased with them all). [See: al-Musannaf, 5.439]. Due to the above, most of the scholars have declared the using of amulets (ta’wiz) permissible as long as the above conditions are met. It is similar to using medication which is permissible and not against the concept of reliance in Allah (tawakkul) or monotheism Tawhid. However, it is not permissible to regard the Ta’wiz to be effective in it self, just as it is not permissible to regard medicines to be effective in them selves.

As for that which is reported from some, including Ibn Mas’ud (Allah be pleased with him), that hanging Ta’wizes is shirk, this is understood to mean those Ta’wizes that resemble the one’s used in the days of ignorance (jahiliyya), or if used thinking that it is the ta’wiz itself that cures or protects, not Allah, or if it contains impermissible invocations or one’s whose meaning is not known.

Imam Ibn Taymiyya (Allah have mercy on him) writes in his Fatawa:

“It is permissible for an ill or troubled person, that certain verses from the Qur’an are written with pure ink, then it is washed and given to the ill to drink. Ibn Abbas (Allah be pleased with him) is reported to have mentioned a certain Dua that should be written and placed close to the woman who is experiencing hard labour at the time of giving birth.

Sayyiduna Ali (Allah be pleased with him) says: This Dua should be written and tied to the arm of the woman. We have experienced that there is nothing more amazing than this” (Fatawa Ibn Taymiyya, 19/65). Imam Ibn Taymiyya’s student Imam Ibn al-Qayyim also narrates the permissibility of using Ta’wizes from a number of salafs including the great Imam Ahmad ibn Hanbal (Allah have mercy on him). Thereafter Ibn al-Qayyim himself quotes various Ta’wizes (Zad al-Ma’ad, 3/180).
In view of the foregoing, it becomes clear that generally using of Ta’wizes is not something that is impermissible or Shirk. However, it is necessary that the above mentioned conditions are met.

Today we have people who are victims of immoderation. There are some people who declare all types of Ta’wizes to be Shirk and Kufr. Others, on the other hand, think Ta’wizes to be everything. Both these types of understandings are incorrect.

Using of Ta’wizes is permissible, but with moderation. Normally it is better to recite the Duas which are prescribed for every problem and illness, and along with that resort to medical treatment. However, if Ta’wizes are used sometimes, then it is permissible.

If there is a fear that a person will begin to think the Ta’wiz to be effective in it self, then he should not be given the Ta’wiz. This will be the decision of the person who is giving the Ta’wiz, and not for us to decide for him.

There are many people who never make Dua and are neglectful of the Shariah injunctions, but always depend on Ta’wizes. For such people, it is better not to give them Ta’wizes, rather to direct them to the straight path.

Once, a sister asked me to mention to her a Dua or write something for her in order to get married to someone she desired, and she also mentioned that her Duas were not being answered. I asked: “Do you cover your self when you emerge out of your home?” no, was the reply. I said: “Do you perform your Salat (Prayers)?” Again, “no” was the reply. I said: “From tomorrow, you make this special Dua after the Fajr Salat, and you carry on performing this for 6 months, and Insha Allah your Dua will be accepted. Also a very Important Ta’wiz is that you recite a certain Dua and blow on your scarf and wear that scarf when emerging out of your home”!

In conclusion, generally it is permissible to use amulets (ta’wizes) in compliance with the conditions mentioned above. However, if there is something that is impermissible, then it will not be allowed

the proofs from Sheikh ul Islam of Salafis and Ibn Qayyim who would indeed turn out to be Mushrikeen on many matters (i.e. according to the salafi definitions of course)

I would like to add these proofs


عَنْ عَبْدِ اللَّهِ ، قَالَ: قَالَ رَسُولُ اللَّهِ: «عَلَيْكُمْ بِالشِّفَاءَيْنِ: الْعَسَلِ وَالْقُرْآنِ

Translation: Narrated by Abdullah Ibn Masud (ra) that the Prophet (Peace be upon him) said: Make use of the two cures i.e. the honey and Quran [Sunnan Ibn Majah Volume No.2, Hadith No. 3531]

Imam Ibn Hajr al-Asqalani (rah) said about this hadith:

أخرجه ابن ماجه والحاكم مرفوعاً، وأخرجه ابن أبي شيبة والحاكم موقوفاً، ورجاله رجال الصحيح

Translation: It is narrated by Ibn Majah and Hakim in the Marfu form. It is also narrated by Ibn Abi Shaybah and Hakim in the Mawquf form. The men of these ahadith are those of Sahih [Fath ul Bari, Sharh Sahih ul Bukhari (11/321)]

Ibn Qayyim al Jawziyyah says:

Some of our rightly guided ancestors stated that there is no harm if some ayat (Verse) from the Qur’an were written in ink and then washed with water and that the sick person drinks that water. Mujahid issues a statement to that effect and so did Abu Qilabah. It was also reported that Ibn ‘Abbas once commanded that two verses from the Qur’an to be written for a woman who had hard pregnancies and that the verses were then washed with water and she was to drink the water. Also Ayub said, “I saw Abu Qilabah write some Verses from the Qur’an wash it with water and then give the water to a person who was suffering from some type of illness to drink it [Tibb an Nabawi by Ibn Qayyim, Page No. 154, English version]

In the Musannaf of Abu Bakr ibn Abi Shayba, the permissibility of hanging a ta`wiz is reported from many of the Companions and early Muslims (Salaf), including:

حدّثنا أبو بكر قال حدثنا عقبة بن خالد عن شعبة عن أبي عصمة قال: سألت سعيد بن المسيب عن التعويذ فقال: لا بأس إذا كان في أديم.

حدّثنا أبو بكر قال حدثنا يحيى بن آدم قال حدثنا حسن عن ليث عن عطاء قال : لا بأس أن يعلق القرءان

Translation: It is narrated that Sa’eed bin Musayb (one of the top ranking Tabi’i) was asked about wearing Amulets, he said: There is "No harm in doing so"

Imam al Ata (rah) the Tabi’i and Faqih of Makkah said: There is no harm in hanging (ayahs of) Quran (around the neck) [Musannaf Ibn Abi Shaybah, Volume No. 5, Page No. 439]

Mujahid, Abd Allah ibn `Amr, Ibn Sirin, `Abayd Allah ibn Abd Allah ibn `Umar, and others (Allah be well pleased with them all) also narrated it [Musannaf, 5.439]

Another Authentic hadith

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا فَزِعَ أَحَدُكُمْ فِي النَّوْمِ فَلْيَقُلْ أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ غَضَبِهِ وَعِقَابِهِ وَشَرِّ عِبَادِهِ وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ فَإِنَّهَا لَنْ تَضُرَّهُ وَكَانَ عَبْدُ اللَّهِ بْنُ عُمَرَ يُلَقِّنُهَا مَنْ بَلَغَ مِنْ وَلَدِهِ وَمَنْ لَمْ يَبْلُغْ مِنْهُمْ كَتَبَهَا فِي صَكٍّ ثُمَّ عَلَّقَهَا فِي عُنُقِهِ
,
Amr ibn Shu’ayb reported from his father, from his grandfather that Allah’s Messenger (SAW) said, “If any of you gets a nightmare, let him say:
I seek refuge in the perfect words of Allah against His wrath and His punishment and the’ mischief of His slaves and from the temptations of the devils and that which they bring.

Then they will not harm him.” So, Abdullah ibn Amr used to teach this supplication to his grown up children. And, he wrote it down on something and hung it on the neck of those who had not attained puberty.

[Abu Dawud 3893 ,sunan tirmidhi Chapter 99, hadith 3539]

أَبُو دَاوُدَ وَالنَّسَائِيُّ وَالْحَاكِمُ وَقَالَ صَحِيحُ الْإِسْنَادِ

Abu Dawood [rah], Nasai [rah] and Al Hakim [rah] said the Isnad is SAHIH

And
قال ‏ ‏أبو عيسى ‏ ‏هذا ‏ ‏حديث حسن غريب ‏

Imam Tirmidhi after quoting it said: Abu Esa [rah] said the Hadith is Hasan Gharib

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writing a quranic taweez and converting into numericals it is permissible in islam

As salamu allaiqum

Hazrat Abdullah Ibn Abbaas narrates, Abu Yasir Bin Akhtab, his brother Hayy Bin Akhtab and Ka'b Bin Asharaf asked Rasoolullah Salla Allahu 'alayhi wa Sallam"to swear and tell us if the Alif Laam Meem has been revealed on you as is"? Our beloved Nabi Salla Allahu 'alayhi wa Sallam replied "yes". Hayy then said "if you are truthful then your Ummah will remain for a few years, so how can we accept this religion." They pointed out that according to the knowledge of numerical value it is obvious from the letters of Alif Laam Meem that this nation will be obliterated within 71 years. Hayy asked, "is there any other word like this."
The Beloved replied "yes, there is Alif Laam Meem Saad." Hayy said. "this value is 161 which is more than previous". Then he asked, "is there any more?" the Beloved
replied "yes there is Alif Laam Raa." Hayy said "this is even more than first
and the second, and we bear witness that your Ummah will only be dominant till 231 years." Then he said "is there anything else besides these?" The beloved Rasoolreplied "yes Alif Laam Meem Raa is also
revealed on me." Hayy said, "we won't believe in you because we are not sure as to which one of your words we should believe." Then Abu Yasir spoke, "we bear evidence that our Prophets have informed us that this Ummah will rule but they did not tell us for how long, so if Muhammad is truthful in his statement then according to my understanding Alif Laam Meem, Alif Laam Meem Saad, Alif Laam Raa and Alif Laam Meem Raa all will be gathered for this Ummah." Then all the Jews got up and left by saying "your matter is doubtful to us." (Hashiya Saikh Zaazah Tafseer Bedawi, Vol 1, page 65)

This proves the numerical values of quranic arabic letters/ayahs was known to RasoolAllah Salla Allahu 'alayhi wa Sallam,he did not forbid it,but rather proved its validity to the jews of the time.

This exactly what naqsh's are,quran in the numerical(adad) form.

As for taweez in written form the proof is here:

Book 28, Number 3884: abu daud book of medicine
Narrated Abdullah ibn Amr ibn al-'As:

The Apostle of Allah (peace_be_upon_him) used to teach them the following words in the case of alarm: I seek refuge in Allah's perfect words from His anger, the evil of His servants, the evil suggestions of the devils and their presence. Abdullah ibn Amr used to teach them to those of his children who had reached puberty, and he wrote them down (on some material) and hung on the child who had not reached puberty.

The Qur’an has the power of healing

Allah Almighty says in the Qur’an,

“…We send down in Qur’an that which is a healing and a mercy to the believers…”

(Surah Bani Israeel Verse 82).


Qadi Shawkani writes, if the Qur’an’s du’as are recited and blown on the sick, they will be cured. When the non-believers recite the Qur’an, their blasphemic disease will be cured. (Tafsir Fathul Qadir under Verse 82 Surah Bani Israeel).

Proof of wearing the Taweez

Hafidhh ibn Kathir and Qadi Shawkani write:

Amr Ibn Shu’aib RadhiAllahu ‘anhu says, that ‘RasoolAllah (Sallallahu’ alaihi wa sallam) taught my Father and grandFather a Du'a which we would read before going to sleep, to protect us from fear and anguish. We told our elder children to recite this Du'a before going to sleep as well. But for those children who were not yet literate, we would write it and then put it around their necks.

[Musnad Ahmad Ibn Hanbal vol.2, Abu Dawud in Chapter of Medicine, Tafsir by Hafidhh Ibn Kathir of verse 97 of Surah Al-Mu’minoon and Qadi Shawkaani in Fath-ul-Qadeer under the same verse]

It is permissible to read du’a and blow upon the sick


Q) Some people say, “How is it allowed to blow dua’s onto the sick, when some Hadith say this is forbidden?”

Allama Sa’idi has written the answer to this question in great detail he’s also put the opinion of all the other great scholars, and we will present this here.

Allama Gulam Rasool Sa’idi writes:

Imam Nawawi Rahmatullah in Sharh Muslim states: ‘there are two types of Ahadith concerning blowing. (Reciting a Du'a and then blowing onto a person.) One of the types is transmitted in Bukhari: ‘There will be people who will enter Paradise without any questioning, who have never been blown upon’. Imam Muslim Rahmatullah has also written a hadith in support of those who do not ask to be blown upon. Imam Bukhari Rahmatullah in the chapter on Tibb (Medicine) has written Du'as, which our Prophet [May Allah bless Him and grant Him peace] recited when doing ‘Damm’ (Reciting a Du'a and then blowing onto a person). Imam Muslim Rahmatullah states in the Chapter on Virtues of the Prophet [May Allah bless Him and grant Him peace] that: when our Prophet [May Allah bless Him and grant Him peace] was ill, the Angel Jibreel came to him and performed the blowing. The above types of Ahadith apparently seem to contradict each other but in reality there is no contradiction.

The former type of Hadith refers to the prohobition of having read something that is not from the Qur’an and Sunnah [ie, something that has pictures, diagrams and words not from the Qur’an] and then blow upon someone. The latter types of Ahadith which permit Damm refer to those Kalimaat (words or verses) which have been taught by the Prophet [May Allah bless Him and grant Him peace]. In the same way as above there are two types of Ahadith concerning Ta’weez. There are many narrations that forbid the use of Ta’weez and also many permitting their use. Imam Qurtubi Rahmatullah wrote in detail about both types of Ahadith concerning Ta'weez: ‘The Ta’weez that are forbidden are those Ta’weez from the time of ignorance, those which are Satanic and contain an element of Shirk'. (Mantar, Voodoo and Magic etc.) The Ta’weez, which are permitted are those written with Du'as, which are evident from Qur’an and Ahadith only. Here are the narrations, which show that it is permitted for a person to put a Ta’weez around his/her neck.

Allama Alusi Hanafi in his Tafsir of the Qur’an writes: According to Imam Malik Rahmatullah ‘It is permitted to put around the neck the Ta’weez written with the name of Allah? Imam Baqir also stated that it is permitted to put such a Ta’weez around the neck of a child. [Rooh-ul-Ma’ani, chapter 15" under verse 97 of Surah Mu'minoon]

Allama Shami Hanafi Rahmatullah writes:

It is permitted to write a Ta’weez and put it around the neck. He further adds that it would be better if a person recites the Du'as taught by the Prophet (Sallallahu’ alaihi wa sallam.) But if a person cannot read or is too young to recite then it is permitted for that person to put it around the neck

[Rud-ul-Mukhtar chapter Qirat, Sharah Sahih Muslim chapter on Tib by Allama Sa’idi].

To conclude it can be said that those verses that oppose the Qur’an, Shari’ah, or the Sunnah are forbidden to read and also forbidden to put around the neck. But as for the Du'as and verses from the Qur’an and Sunnah it is permitted to be written and put around the neck of a small child or an illiterate or a sick person.


Imam Bukhari and Imam Muslim write:

When a person who was sick or in some distress they would go to the Prophet [May Allah bless him and grant Him peace] who would then place his hand on the area of the pain and recite a du’a and then blow onto him.

(Bukhari, Muslim chap on Tibb).

Imam Muslim writes:

When the Prophet [May Allah bless him and grant Him peace] was ill for the last time, angel Jibreel [May Allah bless him and grant Him peace] came and recited du’a and blew on to the Prophet [May Allah bless him and grant Him peace]. (Muslim chapter on Tibb)

Imam Muslim writes:
Aisha (Radiall hu anhua) said when the Prophet [May Allah bless him and grant Him peace] was ill the last time, she recited Surah Al-Falaq and Surah Al-Naas and then blew on to the Prophet [May Allah bless him and grant Him peace]’s hands. The Prophet then blew this onto his own face and body because his hands had more blessing then Aisha’s (Radiall hu anha).

(Muslim chap on Tibb)

From the above narrations, it proves that to blow after reciting du’as onto the sick is Sunnah and the more pious the person is, the more healing power he has because he is blessed more than the less pious.

Hafidhh ibn Taymiyyah writes:

It is permissible to [to recite du’as, and then] blow upon the sick in Islam, but the words must be from the Qur’an or Ahadith. If the words are not then it is not permissible.

[Al-Tawasul chapter on Blowing onto the Sick by Hafidh ibn Taymiyyah]

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Fatwa about taweez

Question

Mufti sahib can you tell me wearing taweez or put it around the neck is it permissible .even taweez written in quran verses …? Is this okay in quran or hadees . Answer the question Shukria

http://mufti.faizaneattar.net/Answer.php?Q=8532

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what is a taweez?

Assalam oalaikum,

Taweez is a part of the supernatural world. Many people believe in it but there are a lot of people who do not believe in this concept. A taweez can have positive effects but its effects cannot be seen by the eyes. Yet, it can do wonders. Only those people are entitled to write a taweez who know and understand this subject well enough. Such people have plenty of knowledge about amalyaat, stars and planetary positions, huruf or Arabic alphabets etc. In many cases people who lack a proper training in this field start writing taweez to make some maney and fool naïve people. However, since such crooks do not know about the exact way of writing the taweez so their taweez does not have any benefit on the one who wears it.

For instance, is you read a manual about electrical connections and then set the wiring in your house in the right way so there will be light in your house. However, if you do not understand the manual and do the wiring in an incorrect way so your house will plunge into darkness. Similarly, those who are adept in writing taweez can do it the right way and prove to be beneficial but those who are just quacks may write the taweez in the wrong way and it will not be beneficial to you.

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How to make an effective taweez

Assalam oalaikum,

A lot of people write taweez especially the Amils yet when their taweez does not work they become anxious. Because it is their aim to achieve certain targets through taweez so if the taweez does not work in their favor so what else would be its purpose?

Therefore this should be kept in mind that a taweez should have power so that it is effective. In order to make an effective taweez you should have the knowledge of amalyaat, planetary positions and you should be an amil kamil to perform this task efficiently. Zakat is another condition that needs to be fulfilled to make taweez work efficiently. Zakaat is very important and without giving zakat a taweez cannot be activated. However, this is a tough part of taweez-making and except for amil-kamils nobody else can do this because it is quite time-consuming and may take up to 40 days. In certain taweez it is compulsory to do jamali and jalali abstinence. The amil has to bear all this in order to make a powerful taweez that can help those who wear it.

You might have witnessed in your life, especially in case of women, that they bring taweez from some amil but it does not seem to work. However, in some cases the taweez may work wonders. This happens only when the amil makes it properly and offers the zakaat and performs the abstinence or parhez in a requisite way.

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The right pen for writing a taweez

Assalam oalaikum,

There is a special pen for writing a taweez. You might have noticed that Amils do not write a taweez with a ball pen or an ink pen but they use a special pen for the purpose. There are some people who write taweez with ball pens but this is an incorrect way of writing a taweez. The ink used in ball pens contains alcohol. Some people use the feather of pugeons for writing a taweez. This is also a wrong method of writing taweez. Because when the amil will do tark-jamali and jalali then the pigeon’s feather cannot be kept in the room of the amil.

First of all you will have to make two pens, one for making taweez of amal khair or taweez that is made for providing benefit to others. The other pen will be of amal shar or defeating your enemies. So buy two pens made of wood. You should ensure that the money used for buying the pen should be earned through halal or legitimate work. Wooden pens can be bought from big book stationary shops. The smaller shops usually do not keep such pens. Do not allow anyone to use or even touch your personal wooden pens. After buying the wooden pens you will have to sharpen them. Before sharpening their tips recite Durud-Shareef 11 times and 4 Quls three times each. While sharpening the pen of amal khair, think of kind and generous deeds. On the other hand while sharpening the pen of amal shar your mind should be full of thoughts of defeating your enemy and devastating them. When the amal khair pen becomes ready recite 100 times Durud Ibrahimi daily and blow thrice over the tip of the pen. While blowing over the pen of amal khair think that whatever good deed has to be done with the taweez written by this pen, it will get accomplished soon. When the amal- shar pen is ready then recite Ya Qahharu 100 times daily and blow over its tip and while blowing, think that whatever taweez is made by this pen shall destroy the enemies soon. i.e. keep your motive in mind while blowing over the two pens.

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The right ink for writing a taweez

Assalam oalaikum,

You might have noticed that Amils use a certain ink to write taweez. However, no one will have observed that which type of ink is used. First of all the common ink that is available at the stationary shops cannot be used for writing taweez. Amils prepare special inks for writing the taweez. The ink that is used for writing amal khair taweez is made by mixing together rose water and saffron extracts. For writing amal-shar taweez blue or black ink is used. For preparing this ink you should buy blue or black color (in a powder form) from a chemical shop. Mix this powder with water and the ink will be ready for writing taweez of amal shar.

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The right paper for writing a taweez

Assalam oalaikum,

For writing a taweez special paper has to be used. The paper that is used commonly for writing cannot be used for this purpose. Many people simply tear away pages from the note- books of children and start writing a taweez. This is not the right way of writing a taweez. First of all it should be kept in mind that the paper that is used for writing a taweez should be of white color and plain, i.e. without any lines whatsoever. The paper should be blank and clean or paak. Taking pages from children’s note-books is wrong as those pages have lines on them. Secondly, when children write in their note-books they exert a lot of pressure with their pen or pencil. This creates an impression of their words on the other pages also. Although the impression cannot be seen as it does not have any ink yet the marks are left on the other pages, making the paper inaccurate for writing a taweez. The best paper for taweez is the bond paper that is available at the Photostat shops. The bond paper that is used for making Xerox copies of documents is plain and a safe bet. The paper that is to be used for making taweez should be kept very carefully otherwise mice can nibble at it and also pass urine on the paper itself, thereby making it inaccurate for use in taweez. Moreover, the paper should not be kept open due to fear of lizards that may leave droppings on the paper.

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The right color of cloth for wrapping a taweez

Assalam oalaikum,

All of you might have noticed that the taweez is wrapped in different color cloth-pieces. The amil who gives the taweez, for tying around the neck or for hanging on the tree, instructs people to use a particular colored cloth for wrapping it. However, the amil never tell the people the logic behind using a particular colored-cloth for a taweez.

Sometimes amils use a red colored cloth, while at other times they may use a black or even a green colored one. However, they never disclose the reason why they use specific colors.

I shall inform all of you about the reason in this post, Inshallah. The color of the taweez is decided by the amil according to the Saat of the star, the Nazar of the star, the Sharf or the huboot in which the taweez is written. In other words, whatever is the color of the star in which the taweez is being written the same colored cloth has to be used for wrapping the taweez.

For example if you write the taweez in the star of Zohal then blue or black colored cloth will be used for wrapping the taweez. This is because Zohal is a Naahis-Akbar star. Due to this reason only the taweez of destroying the enemies (amal- shar) is written in this star. For complete details about stars, you can refer to my blogs Amalyat Nujum and Ilm-e-Zaicha.

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Selecting the right room for writing a taweez

Assalam oalaikum,

Before one starts writing a taweez a proper has to be selected for this purpose. The room should be clean. If there is a carpet on the floor than it should be ensured that it is clean or paak. Sometimes infants pass urine so if there is any such doubt then wash the carpet. Avoid using a room that has an attached bathroom-toilet. This can put you in trouble. If you live in a mansion which has 2-3 storey then select a room that is on the top floor of the building.

While you write the taweez, women who are have menstrual cycle should not come into your room and neither should you eat food that has been cooked by them. The room should be such that you can ignite incense sticks in it and there should not be any pictures or imagery in it. There should not be any television, music, filthy socks, shoes, or anything that stinks. The cleaner the room, the more spiritual powers will you get. Keep your room locked in your absence so that nobody goes into that room in your absence. Invite guests also in your presence. The main purpose of this taking this precaution is to maintain cleanliness.

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The right choice of clothes for writing a taweez

Assalam oalaikum,

While writing a taweez or performing an amal the amils have particular attire. Some of the amils wear specific clothes only while doing an amal or writing a taweez. Most of the amils wear white clothes. Hence if a person writes a taweez then he should also wear white. Wearing white colored clothes enhances spirituality. While writing a taweez for curing illness, wear green colored clothes and while writing a taweez for destroying the enemies, wear black or blue color. While writing a normal amal-khair taweez you can wear white clothes. Remember, that amalyat-e-Taweez is a very broad subject. It has many rules and regulations. Hence you should have all the minute details such as wearing a specific color while making a certain taweez, etched on to your mind, so that you never forget about it.

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The types of taweez

Assalam oalaikum,

There are 4 types of taweez, namely, Atishi, Badi, Abi and Khaki

Just like huruf have Atishi, Badi, Abi and Khaki, similarly taweez also have them.

Atishe taweez: This type of taweez is smoldered in fire. It is kept under fire so the heat from the fire reaches the taweez and it produces the desired result. The method is that above and below the taweez a small bowl made of clay, also known as theekri, is placed and a thread it wound around it. This is kept at a safe distance from the fire so that the taweez does not get burnt but just smolders gradually. Atishe taweez are also used as a wick in a chiragh or lamp.

Badi taweez: In this type of taweez the recitation is done and blown on something fragrant and this is given to a person (on whom the taweez is meant to have effect on) to smell. Or else after recitation, the amil blows over, leaves, fruits or over sweet dishes and then given to the person to eat. This taweez can also be written and hung on the branches of a huge tree. If the amal is Nahish then this type of taweez is hung on a thorny plant or a tree that produces bitter fruits such as neem or kikar tree. Some of these taweez are written on the palms and shown to the person on whom some effect is desired. Badi taweez is written by sitting on an elevated place.

Khaki taweez: This type of taweez is placed under something heavy, such as a heavy object or stone. It can be also buried in mud. It is usually buried under the bed or threshold of the person on whom some effect is desired. It can also be buried at the intersection of streets or graveyards. The person who gets this taweez written can tie it around his arm or else the recitation can be done and blown on the mud on which the person, on whom some effect is desired, has walked over.

Abi taweez: This is written on paper and given to the person for drinking. It can also be written on a plate made of bone China instead of paper. The recitation can be done and blown over a bowl of water and given to the person for drinking. This type of taweez can be buried near water bodies such as riverbanks or floated in the water of river, lakes etc. If the taweez has to be buried near a river body then the taweez is placed in a small mud bowl and sealed with wax so that water does not get inside the bowl, only the moisture reaches the taweez. After protecting the taweez in this way it can be floated in river, wells or even sea.

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The importance of direction in writing a taweez

Assalam oalaikum

Atishe taweez: The direction of this taweez is east. Its element is fire. Its target is to spell doom for one’s enemy, either by killing him or by making him sick or by simply annihilating him. While writing this taweez one should face the eastern direction.

Badi taweez: The direction of this taweez is west. Its element or nature is badi. Its target is to get victory, make one’s desires come true, for growth, progress, enhanced sustenance, high status etc. While writing this taweez one should face the western direction.

Abi taweez: The direction of this taweez is north. Its element or nature is Abi. Its target is to get love, cure from illnesses, to get relief from pain, for painless child birth etc. While writing this taweez one should face the northern direction.

Khaki taweez: The direction of this taweez is south. Its element is Khaki. Its target is to make the enemy tongue-tied, block his dreams, to cast black magic spells on the enemy, blocking the sexual urges of males and females etc. While writing this taweez one should face the southern direction.

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The names of taweez and their rows

Assalam oalaikum,

Though there are various types of taweez but in this post I am going to discuss a few that are more generally used.

Taweez Maslas: This taweez is related to the Moon and it has 9 rows in total. If its numbers are counted from one side then they will sum up to 15. If you count all its numbers then they will sum up to 45.

Taweez Marba: This taweez is related to the planet Ataarad or mercury and it has 16 rows in total. If its numbers are counted from one side then they will sum up to 34. If you count all its numbers then they will sum up to 136

Taweez Makhmas: This taweez is related to the planet Zohra or venus and it has 25 rows in total. If its numbers are counted from one side then they will sum up to 65. If you count all its numbers then they will sum up to 325.

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The method of finding the numerical value

Assalam oalaikum,

In order to find the numerical value of any name or verse it is necessary to have the knowledge of the hurf-e-taji.

Commonly, the lunar hurf-e-taji is used for calculating the numerical values and this is put in to practice.

I am posting a table to that my point gets through.

These are the lunar Arabic alphabets and their values are mentioned below. You can calculate the numerical value of your name with the help of this table. For example if a man’s name is Ahmed:

Alif:1

Badi hay:8

Meem:40

Daal:4

So the total value of Ahmed’s name will be 53.

Now I shall each all of you how to calculate the numerical value of a verse. Lets take Bismillah ar-rahman ar-raheem.

Bay:2

Seen:60

Meem:40

Alif:1

Laam:30

Laam:30

Choti hey:5

Alif:1

Laam:30

Re:200

Badi hey:8

Meem: 40

Noon:50

Alif:1

Laam:30

Re:200

Badi he:8

Ye:10

Meem:40

The total numerical value sums up to 786. Hence, the numerical value of Bismillah ar-rahman ar-raheem is 786, as a rule. These numerical values are according to the moon/lunar-based calculations. Similarly, the values of all the Quranic verses can be calculated.

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The method of writing a taweez

Assalam oalaikum,

For writing a taweez first of all you will have to calculate the numerical value of the Quranic verse. After finding the value, 13 should be deducted from it. The remaining value should be divided and the resulting value should be kept step-by step in the first column. However, after being divided if there is some remainder, such as 1 or any other value then there is a particular row in which that number can be adjusted. If the taweez has been written accurately then the total value will remain the same when the values of all the rows are added. If the value is different in the other sides then it means that there has been some mistake while making the calculations. The taweez that is engraved on metallic plates, made of gold, copper etc, are known as nakaash.

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The 4 steps of Maslas Taweez

As salamu allaiqum

As I have mentioned earlier the type of taweez depends on the purpose for which it is being written. Below there are different types of taweez. You may notice that the number 1 is common amongst them. The taweez is filled step- by-step from the number 1. It cannot be filled randomly. It is written in a systematic way one step at a time only then does it work.

This taweez is of Abi methodology

This taweez is of atishi methodology

This taweez is of badi methodology

This taweez is of khaki methodology

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The method of filling up the Maslas taweez

Assalam oalaikum,

I am giving an example of calculating and filling up the Atishe taweez Maslas so that all of you can understand the method. I have explained how the adad of Bismillah… adds up to 786 in my previous post. 12 has to be deducted from 786 and the result. i.e. 774 is divided by three. The result, 258 has been filled up step by step in the Maslan Atishe taweez.

This taweez is of atishi methodology

The adad of Bismillah have been added in a systematic way in the following table. You can also do it in the same way.

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The sign of a correctly-written taweez

Assalam oalaikum

I have discussed in my previous post how the adad of Bismillah…are filled up in the rows and columns of a taweez. Now I shall explain how to check whether a taweez is accurately filled up or not. If you add up the values given in the upper-most row, in the case of the Bismillah..taweez then it will add up to 786. Now add up the values given in the 2nd and 3rd rows. Their values should also be 786. Then add the values of the columns. They should also have the sum total of 786. Lastly, the value of the horizontal maslas or grid should also be 786 from both the sides. If the values of all the rows, columns and horizontal numbers sum up to 786 then it means that the taweez is accurate.

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How to write a taweez with kasar 1

Assalam oalaikum

By kasar I mean the remainder after dividing the value.In the taweez of Bismillah.. there was no remainder as such However, in this post I shall explain with an example how to deal with such a value that has a remainder after being divided. If you have to write a taweez for the value of 787 then after deducting 12 you will get 775. When divided by 3 this will give you 258 and the remainder will be one. This remainder 1 will be added to the box #7 so that the taweez becomes complete.

This is the taweez of Atishe methodology and in the 7th box I have added one to complete it. Such taweez which have a remainder are referred to as Nakis as their value does not remain the same from all the sides.

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How to write the taweez with 2 remainder value

Assalam oalaikum

If you are writing a taweez for the value of 788 then after deducting 12 you will get 776 and once you divide 776 with 3 you will get 258, with a remainder 2. This value of 2 will have to be added to the value of the box number 4 to complete the taweez.

This taweez is based on Atishe method and I have added 1 to the 4rth box to complete it

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The 4 columns of Marba taweez

As salamu allaiqum

This taweez is of a Marba khaki method.

This taweez is of a Marba badi method.

This taweez is of a Marba abi method.

This taweez is of a Marba atishi method.

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