Taweez containing magic

Yes sihr too is done by tying knots, its one of the ways. Read the asbabe nuzool of Surah Falaq and you will read abt the Jewish lady tying knots... this verse is directly related to it:

{ وَمِن شَرِّ ٱلنَّفَّـٰثَـٰتِ فِی ٱلۡعُقَدِ }
[113:4]

The thing is the bare bones material amal in itself is contingent to the aqidah, niyyah, incantations, beliefs etc of the doer.

We do sajdah to Allah.
The idolaters prostrate to tawaghit.

You get it.

 

Other brothers can clarify but there are some tawiz's that involve tying knots. They're called in Urdu گنڈا

https://www.rekhtadictionary.com/meaning-of-gandaa?lang=ur



Two that I know of -

One was what my nani marhooma made for me as a kid... long story short you read Surah Rahman and at every 'fa bi ayyi aalaai rabbikumaa tukadhdhibaan' you blow and tie a knot. The kid wears it in the neck. Apparently its used to protect kids from nazar.

Another one I distinctly remember during the early days of DI's html website (circa 2002), Shaykh Ilyas hafizahullah and the Ruhani Ilaj brothers prescribed reading surah Falaq and blowing and tying a knot on every ayah, and then burning it on a coal, for treating nazar. (Please note i'm just mentioning summarily, these are not the detailed procedures of the concerned ruhani ilaj's)

So yeah I wouldn't jump the gun till I know who the prescriber is, who's wearing it, and what does the actual tawiz entails and so on.

 

Came across someone in my family who has a taweez from decades ago, noticed they had multiple knots in the attached string. Wouldn't ordinarily have considered telling them to check the inside of the taweez but the knots made me think- isn't that how sihr is done? Can't ever put it past people to give someone a taweez and pretend it's for protection but really it's sihr...

 

Imam Jalaluddin Suyuti's rahimahullah Ar-Rahmah fit Tib wal Hikmah
https://archive.org/details/maktbah.net_20201101/mode/2up

Imam Ibn Al-Hajj's rahimahullah Shumus Al-Anwar wa Kunuz Al-Asrar
https://archive.org/details/in.ernet.dli.2015.360967/page/n1/mode/1up

 

Post 27 is correct as far as I can tell, I have not checked the Abjad value of each Ism of Asma al-Husna to see if they have been calculated correctly.


The Ta’wiz described in points 1-3 of post 28 has not been mentioned by our Mashaikh in that exact format, but the contents are correct in principle. It could be written and dissolved in water to drink with the intention of Shifa.


The Naqsh in point 4 is incorrect, it does not follow the Qawaid of writing Nuqoosh.

 

@غلام رسول try seeing posts 27 & 28 on this thread - https://sunniport.com/index.php?threads/experimenting-with-chatgpt.15494/page-2#post-83643

 

On the first tawiz you sent, the names of ashab e kahf are part of the tawiz.

 

Thanks for this info brother. i always thought the entire contents on the tawiz paper are a part of the tawiz itself (minus the headings mentioned in books), like the special symbols you see on the tawiz in post # 40 - the top line above the naqsh. long time back i had a friend ask a sheikh, and he said some shuyukh do use special symbols in tawiz's.

anyways, this is a field (tawiz and amaliyat) beyond me. i just happened to get involved in this thread as i accidentally ran into something related to it, while looking for something else.

 

The Turkish words underneath are not part of the Naqsh itself, they are to explain the benefits of the Naqsh.

The Naqsh is Musallas, written according to the Khaki chaal. Each letter represents its equivalent number according to Abjad e Qamari.

If the letters are replaced with their corresponding numerical value, the Naqsh is written like this:

 

Jazak Allahu khayra... I thought they sounded familiar... I read them a few times before but forgot.

Also interestingly the tawizs seem to contain Turkish words also, like this one -


the bottom line just below the naqsh says 'akşam sabah vakti ____ ____ bi idhnillah defa olur' [evening, morning time ______ _____ will ward off bi idhnillah]

Can't surely match the all the words in the text to modern turkish words but still very fascinating.

 

https://openn.library.upenn.edu/Data/0032/html/ms_or_421.html

I think saw one of the names used in tawiz's mentioned on this thread - in this Ottoman era manuscript. See the tawiz nuskha's towards the end, like this one...



I don't make any implicit or explicit endorsements or attestations.

I merely ran into this book when i was inspired by a post on this other thread - https://sunniport.com/index.php?thr...still-relevant-in-our-times.15911/#post-83084

and was trying a hand at googling Islamic books written in Ottoman era in Ottoman Turkish.

 

Have you watched movie called harry potter or read novel harry potter
They use same type of chanting like this shaykh below in the video does which he calls kara..
How can i reach the shaykh

 

Can Shaykh @ abu Hasan check from 4:34 - 8:02 and guide us?

 

From what I have understood, the only reason the supposedly 'unknown words' are accepted by pious people is because they know the meaning of these words, they are not unknown and obscure to them.
I find this excerpt rather relevant:


The only thing that somewhat bugs me is, why do pious people not reveal the meanings of said words instead of treating them as 'unknown'. It is definitely safer to abstain unless a proper meaning is given.

 

Mawlana @abu Hasan is this the same as
Aliqan maliqan taliqan anta ta'lamu ma fi'l quloobi wabi haqqi as stated in the Hisaar?
does the tanween possibly change the words as Sayyid Alazhazrat mentioned aliqa and the hisaar has Aliqan.

Jazak Allah

 

Thats not what I said I disagreed with, what I disagreed with is the "acceptability of the unknown words by pious people" (and my interest is purely interest out of the different ways of seeing reason, priorities, risk and such, its not to even claim my preference is certainly right and the other one certainly wrong)

You already clarified that you didnt intend that, and thats perfectly fine. Im not interested in twisting your opinion i asked you if the ijma citation was on this issue and you said no and it became clear you meant that a "talisman (tamimah, ruqyah) with qur'anic verses and Divine Names are permissible"

 

cancel my apology.

imam nawawi has indeed mentioned ijmaa and i have myself cited alahazrat below (thanks to unbeknown for pointing that out); but when i checked (after TO questioned) i missed the word 'ijmaa' and hastily assumed that it was my own rephrasing.

and hence my [unwarranted] retraction.

 

you disagree iwth the ruling that: "all ta'wiz/riqaa/ruqaa that contain qur'an verses or Divine names are permissible; unknown names and words are prohibitively disliked"?

because this was the point that was marked as ijmaa'.

please do not try to twist my words. you are forcibly trying to make out as if i said the above (i.e. ijmaa) about specific words (aliqa maliqa..etc) under discussion.
----

we have no proof so far, that HE included it in the shajarah.

again, signing on one page does not mean that he had reviewed the rest of the book. it is natural to assume that he might have reviewed and approved, the possibility is also there that it was included by others and might have gone unnoticed. Allah knows best.

if at all mufti a'azam e hind INCLUDED this (and it is proven without a shadow of doubt) another possibility is that mufti azam e hind might have come across some reliable source that alahazrat might not have seen and hence included it (provided it is established he did).