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    Results 1 to 12 of 12
    1. #1
      CE
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      from my understanding there is nothing is the Quran tht tells us we should wear Taweez (for good luck). So why do they exist? are we committing sin by wearing Taweez?

      For the people who do wear Taweez; should they be wearing it with grids and numbers in them (as shown is the pic below?) I'm assuming this is the same as black magic? would be grateful for someone to clarify this



    2. #2
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      as far as I know and my knowledge is limited,there is no such thing as taweez in Islam,and anything like this is black magic
      people do use taweez,so would probably say i,m wrong,
      in islam the best thing is to read qul and ayat ul kursi for hifasat
      live life,that's what we're here for....

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      That picture looks dodgy as hell. I'm sorry but I haven't been taught about anything in Islam that looks like THAT. I would best keep my distance from these things.

    4. #4
      CE
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      The picture is just an example of the grids and numbers. Some Taweez will have Aytul-kursi (or other verses from the Quran) but then have a small agrid with numbers at the bottom. Looks wrong but not completely sure

      Is it ok to have verses of the Quran in a Taweez (or is it the same as having a Quran in the house and not reading it)?

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      my natural fitrah would be to deny taweez but i know alim-e-deen allow it and i accept that.
      however, the numberology used in some of these taweez is said to be haram.

      best to stick quran verses, written by yourself or a trusted molvi

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      Quote Originally Posted by Colourful eyes View Post
      The picture is just an example of the grids and numbers. Some Taweez will have Aytul-kursi (or other verses from the Quran) but then have a small agrid with numbers at the bottom. Looks wrong but not completely sure

      Is it ok to have verses of the Quran in a Taweez (or is it the same as having a Quran in the house and not reading it)?
      If someone wants to wear Ayat-ul-Kursi around their neck then that's their choice. As long as they remember that wearing these verses in a taweez or whatever does not protect them or have any 'positive' effect on them. Remember that Allah Himself is closer to you than your jugular vein, so wearing Quranic verses kind of pales in comparison. If it brings peace to someone's mind then so be it. I also feel that a lot of times wearing taweez with Quranic verses you end up disrespecting the Quran unintentionally, for example when you go to the toilet with your taweez on.

    7. #7
      KKF
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      wearing Ta'veez is shirk...period! and those who write for money are the bigger mushrik.
      My heart bleeds
      my mind doesn't rest
      thinking of the Peshawar kid martyrs


    8. #8
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      ^^ Do u even know the meaning of shirk

      CE ..InshaAllah in time i will reply to your question... but to begin with .. the concept of Taweez is NOT haram ..it is permissable and I will prove it to you.. I dont care wat the above comments are saying or what they think.
      "My dear heart never think you are better than others. Listen to their sorrows with compassion. If you want peace, don't harbour bad thoughts do not gossip and don't teach what you do not know." [Maulana Rumi]

    9. #9
      CE
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      thnx Fbi awaiting ur reply


      -The title is not meant to be "Taweez is Islam" but "Taweez in Islam" can Mods please change it.

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      The defenition of a Ta’weez is simply ‘a written Du'a,’ which is 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 Ahle Sunnah believe, to wear a Taweez 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 blew onto the sick person. The companions of the Prophet [May Allah bless him and grant Him peace] also did this and the companions wrote the du’a on a piece of paper and placed it around the neck of that person if they could not read it. Of course, the du’as from the Qur’an and Ahadith have the power to heal the sick. Some people say, if you wear the Taweez you are commiting shirk, but we will prove, with the help of Allah Almighty, that it is permissible to wear a Taweez.

      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

      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]

      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.

      ~*~ Koi sawaal kare tau kya kahun ussay ... Bicharne wale sabab tau bata judai ka ... ~*~

    11. #11
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      Q.
      What is the ruling on wearing an amulet (ta’weez)? People have the belief that wearing a string around the neck will protect them, when surely only Allah protects. Please tell me the ruling on wearing this, for many people say that it is shirk.

      A.

      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.

      The great Hanafi Jurist, Imam Ibn Abidin (Allah have mercy on him) states:

      “Using of Ta’wizes will not be permissible if they are written in a non-Arabic language in that its meaning is not known. They may consist of black magic, disbelief or impermissible invocations. However, if they consist of Qur’anic verses or prescribed supplications (duas), then there is nothing wrong with using them (Radd al-Muhtar).

      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.

      And Allah Knows Best

      ~*~ Koi sawaal kare tau kya kahun ussay ... Bicharne wale sabab tau bata judai ka ... ~*~

    12. #12
      CE
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      Thank u for ur very detailed post.

      would be grateful if someone could clarify the grid and numbers for me