Taweez containing magic

Discussion in 'Tasawwuf / Adab / Akhlaq' started by Aqdas, May 1, 2017.

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  1. abu Hasan

    abu Hasan Administrator

    alahazrat's position is the standard position of all ulama. and that is the standard. and it is in his fatawa in unambiguous terms.
    you have to reconcile the statements of those who came after to THAT standard.

    as for taj al-shariah's endorsement or approval - one could simply say that he might not have seen this. since mufti abdur rahim bastawi was a well known aalim, he might have endorsed it based on his name.

    even in tajush shariah's statement he lays out the golden rule: that anything that is contradictory to shariah is impermissible.


    ----
    but if you want to discard alahazrat's fatwa and hold on to a generic statement of his grandson, then you are free to do so. besides, there is no proof that taju'sh shariah was aware of some of the indicated ta'wiz that alahazrat has ruled impermissible.

    wa's salam.
     
    Last edited: Jul 15, 2021
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  2. abu Hasan

    abu Hasan Administrator

    in fatawa afriqah, alahazrat says:


    Q: what is the ruling concerning the imam of masjid (pesh-imam) who makes amulets (ta'widh)?

    A: There is no harm in amulets (ta'widh) that are permissible - such as those in which Quranic verses are written, or the Glorious Names of Allah, or other prayers and litanies [adhkar, da'waat].

    In fact, it is desirable to do so, because RasulAllah sallAllahu alayi wa sallam has said in a similar situation: "Whoever can benefit his brother, then he should give him that benefit". Imam Ahmad and Muslim report from Jabir raDiyAllahu anhu.

    As for names of Prophets and Awliya'a - may the blessings of Allah be upon them: it is permissible to make an amulet with their names with the intention of blessings [tabarruk] and intercession [tawassul] - as their names are manifestations of the blessings from the Glorious Names of Allah.

    In Durr Mukhtar it is written:

    "The ruling in Mujtaba is that amulets that are written in a language other than Arabic are disliked [makruhah]"​

    In Radd al-Muhtar (commenting on the above):

    There is no harm [laa ba'as] in amulets if the Quran is written in them, or the Divine Names of Allah. What is disliked when it is not in the Arabic tongue is when its meaning is not known. And mayhap, magic or disbelief (siHr or kufr) is present in those words. As for those (amulets) in which the Quranic verses are written or prayers, there is no harm in it at all.

    and he also cites Mujtaba thus:

    In our age, it is deemed an practice and the ruling is that of permissibility; and reports [aathaar] have been mentioned in this regard".


    Imam Nawawi in his Sharh Muslim says:

    Those amulets (ruqaa) in which the speech of disbelievers is written, and the amulets which are undecipherable (either in an unknown language or the words are not known) are deplorable because of the possibility (iHtimal) that it might be disbelief (kufr) or close to it; such amulets are disliked (makruh).

    As for the amulets which contain verses of the Quran or well-known adhkar (prayers), there is no prohibition in it anyhow.

    in the same work, it is mentioned:

    There is an ijmaa (scholarly consensus) on the permissible of amulets containing verses of the Quran and adhkar invoking the Divine names of Allah.

    In Ashi'atul Lam'aat, the commentary on Mishkat:

    Ruqiyah (amulets) using the verses of the Qur'an and the Divine Names of Allah are permissible, according to all scholars (ba-ittifaq). Apart from these, if the amulets contain words whose meaning is not known or if the meanings contradict the religion and shariat, then they are NOT permissible.

    [Alahazrat says:]

    Of course, those amulets which are known to be irreligious and bad - for example, some amulets have the names of: shaytan, fir'awn, haaman, nimrod - or there are words whose meaning is unknown (maj'hul) such as the amulet written to ward off epidemics in which it is written:

    bismillah - susa, haasusa, masusa

    and some other amulets to ward of hardships in whcih it is written:

    aliqa maliqa taliqa anta ta'alam ma fi'l qulubi haqiqa


    THESE ARE IMPERMISSIBLE.

    however, if there are some words whose meaning is not known, but are attributed to prominent awliya or reliable scholars - who are experts in both external and esoteric knowledge, and when such an attribution is authentic (handed down by reliable narrators) - in such case, those words will be accepted only by relying upon the aforementioned esteemed personalities (else they will not be accepted).


    fatwafriqah p151.png

    fatwafriqah p152.png
     
  3. غلام رسول

    غلام رسول New Member

    بسم اللہ الرحمن الرحیم۔

    But you would think that if the use of this Ta’weez in مجموعۂ اعمال رضا was forbidden then the grandson of Ala Hazrat, حضور تاج الشریعہ, would not have given Ijazat to Mureeds and Khulafa to read the book and write the Ta’weezat contained therein without first making it clear that it is forbidden to write this specific Ta’weez, but they never made such a clarification. I do not believe that حضور تاج الشریعہ would give Ijazat for a book and its Ta’weezat without first confirming that everything contained within it was correct and according to the Fatwa of Ala Hazrat.

    Aside from that, another descendant of Ala Hazrat
    مولانا توصیف رضا خان has also given ijazat to read the book مجموعۂ اعمال رضا، as in this video:



    Note that as well as giving the ijazat for the book, in the video مولانا توصیف رضا خان also gives the ijazat for the Nuqoosh and Ta’weezat contained therein
    (جملہ نقوش و تعویذات)، and again, I do not believe that the grandson of Ala Hazrat would give Ijazat for a book if it contained a Ta’weez that was contrary to the Fatwa of Ala Hazrat.

    So how do you reconcile these two facts, on one hand Ala Hazrat’s Fatwa states that such Ta’weezat are forbidden, and on the other hand the descendants of Ala Hazrat give Ijazat for a book containing such a Ta’weez and including that Ta’weez in the ijazat by saying
    جملہ نقوش و تعویذات (as in the video). It means that there is more to this مسئلہ than is at first apparent.
     
    Last edited: Jul 15, 2021
  4. abu Hasan

    abu Hasan Administrator

    it goes against alahazrat's fatawa.

    even though it is attributed to a well known aalim, there is no proof that these are alahazrat's approved amaliyat.
    especially such things which alahazrat has explicitly refuted in his fataawa. there are such examples even in the book named "majmuah a'amal e raza".


    the rule is clear: any ta'wiz that violates the shariah is impermissible. any ta'wiz with unrecognised names or the meaning of such names is not known is impermissible.

    making tables and 'representing' qur'anic aayat in numbers is to preserve the sanctity of the arabic letters and the aayat, and so they are not written and scattered around.

    Allah ta'ala knows best.
     
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  5. غلام رسول

    غلام رسول New Member

    بسم اللہ الرحمن الرحیم۔

    The next page clarifies that issue:
    [​IMG]
    Here it says that because the Ta’weez is to be hit with a slipper, the names should either be written in Hindi or their numerical values should be written. This is due to Ala Hazrat’s Fatwa regarding the respect for the Arabic letters.

    As for the logic behind rubbing the Ta’weez over the body, the اثرات from the body are transferred to the Ta’weez, and are then destroyed when it is burned.

    That is the purpose of three out of the four Ta’weezat posted in this thread by the member Aqdas. As for the the fourth with the picture of the Shaytan, if you look carefully it has the words حاضر شو written on it, that is because this Ta’weez is to be used in the حاضرات of Shayateen.
     
  6. Juwayni

    Juwayni Well-Known Member

    Thats problematic. Since when is it ok to put slippers on Arabic letters etc? Why would you rub names of kuffar on your body? Intentional disrespect?
     
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  7. غلام رسول

    غلام رسول New Member

    بسم اللہ الرحمن الرحیم۔

    First it should be noted that the Ta’weezat written by Amils containing the names of Shayateen are not meant to be worn, but rather rubbed all over the body and burned. This is used to cure سحر، آسیب، اثرات، and other illnesses.

    As for whether or not this is correct, here is a page from the first volume of مجموعۂ اعمال رضا، containing a Ta’weez with the names of Shayateen and kuffaar:

    [​IMG]
    In this case the Ta’weez is to be hit with a slipper.

    Bear in mind that حضور تاج الشریعہ would give Ijazat to mureeds to read مجوعۂ اعمال رضا and write the Ta’weezat contained therein, and of course حضور تاج الشریعہ would not have done so without first confirming that everything contained within the book was correct and in accordance with the Shari’ah. Therefore, it is not as simple as declaring all such Ta’weezat to be forbidden.
     
    Last edited: Jul 14, 2021
  8. Aqdas

    Aqdas Staff Member

    Fatawa Afriqah of Alahazrat. Download here.


    ftwafriqah -p152.png
     
    Last edited by a moderator: May 1, 2017
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  9. Aqdas

    Aqdas Staff Member

  10. Noori

    Noori Senior Moderator

    due to the respect of alphabets and words of Quran, not because these devils deserve any respect. the paper should also be respected, and in one of the tawizaat the words "khuda" and "rasul" are mentioned, and urinating on such a ta'wiz while one knows that it contains names of Allah azza wa jalla, even if it is persian, and the prophet alaihi afDalus salaat wat tasleem then it is kufr.

    one can dispose off these ta'wizaat in water, or wash them and then dispose in a place which is not a private property or a public place.

    but why one should receive such ta'wizaat if he/she is aware that they are not ruqyah shar'iyah?
     
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  11. Harris786

    Harris786 Veteran

    what should a patient do who has received such ta'wizaat?
     
  12. Noori

    Noori Senior Moderator

    astaghfirullaha al azim. it is obvious that you are talking about the following ta'wizaat not ruqyah shari'yah, though the names are of kuffar and shayateen but they are written with alphabets, and some of the names also appear in Quran, therefore, it is haram to do this disgusting act.

    These kinds of tawizaat should be forbidden, because Quran is enough for protection.
     
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  13. Aqdas

    Aqdas Staff Member

    What about asking the patient to urinate on the taweez and dry it, then burn it and inhale the smoke?
     
  14. Aqdas

    Aqdas Staff Member

    What's the ruling on taweez such as these?

    Using words like firawn, haman, etc.
     

    Attached Files:

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