Taweez

ta'wiz, tawiz (Urdu: ,[1] Bengali:), muska (Turkish) or tawdh(Arabic: )is

an amulet or locket usually containing verses from the Quran or other Islamic prayers and
symbols. The Tawiz is worn by some Muslims, amongst them many Sufis, to remove the wearer
of any evil or affliction put on them through black magic, keep them safe and also bring good
luck.[2] As such it is intended to be an amulet. The word ta'wiz is also used to refer to other types
of amulets. It may be a pendant, carvings on metal or even framed duas.
Most ta'wiz are made up of a small paper with Quranic verses or prayers written on it, typically
in ink or with saffron paste. This paper is repeatedly folded and sewn inside a tiny cloth or
leather pouch, usually black in colour. A black thread is used to wear it as a locket. Other ta'wiz
consist of metallic sheets or pieces with prayers or Quranic verses on them.
The practice of wearing a tawiz is common in Sufi healing
Reference: https://en.wikipedia.org/wiki/Ta%27wiz
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 (Spiritual Practicces), 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 nave 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.
Remember me in your prayers,
Reference: http://muslimwep.blogspot.in/2014/04/what-is-taweez.html

Taweez - Amulets in Light of Quran & Sunnah

Need of Explanation: This article is created in response to a video where salafi maulana (so
called) with his limited words taught to him and out of ignorance said the following.
1.
2.
3.

Tawid/ruqya containing words of Quran from sunnah is act of Shirk

He claims that whosoever uses tawid/ruqya is a mushrik.
He logically relates retention of taweed in state of impurity/unclean place to practically taking a
piece of paper from Quran or sacred book Allah azzawajal to toilet.
The first two statements deals with issue of faith/shirk and the third issue is related to respect
towards contents of Tawid.
The clarification becomes necessary as the first two statements of his will even include Prophet,
blessed companions and tabaein who use to seek cure from Ruqya ash Sharia and tawid e Quran,
also the permissibility and conditions of retaining taweez in state of ritual impurity & washroom
in
unavoidable
circumstances
is
clarified.
Definition & types of Amulet/Incantation:
The definition of an Amulet in general is something which is written/recited on paper/material
and hanged around the neck or sometimes taken with water to ward off evil effects. Whereas and
incantation (ruqya) is reading something and blowing off to obtain cure from worldly & spiritual
disease and/or to regain health.
Types of amulets (Tawid) & incantations (damm):

1.

2.

Based on Quran & Sunnah, the amulets/incantations are of two types

The first kind which may contains elements of Kufr and Shirk. For example use of magic spells,
love charms, strings, horse shoes, blue eyes (evil eye), sea shell, charming stones/beads (tilsimi
moti), charm pendants/knotted objects, charm/magical rings, writing/reciting something to get
help from idols/shaytan or hanging old shoe, lemons or tyre covers on cars/trucks etc which they
believe can bring good, benefit, luck or ward off evil and harm this is indeed an act of shirk
and these kind of amulets are prohibited in Ahadith & Islam. These fall under category of ruqya
ash shirkia
The second kind are those which are based on Quran and Sunnah, and are free from any
elements of shirk and kufr. These kind of amulets/incantations either be it in the form of blowing
off (damm), drinking with water, or wearing around the neck, all are permissible as evident from
practice of prophet and his companions and Ummah is encouraged to seek cure through names of
Allah, Quran & permissible duas which even might not contain verses of Quran. These fall under
category of ruqya ash sharia.
Prophet Muhammad (peace be upon him) used to recite dua 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
also wrote the dua on a piece of paper and placed it around the neck of a person if they could
not read it. Of course, the duas from the Quran and ahadith have the power to heal the sick.

Allah azzawajal says, Say: For those who have faith, it (Quran) is a guidance and HEALING;
but as for those who are faithless, there is a deafness in their ears and it is lost to their sight.
(41:44)
Allah Most High says in the Quran: We send down in Quran that which is a healing and a
mercy to the believers [Sura Banu Isra'il, verse 82]
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]
Qadi Shawkani writes, If the Qurans duas are recited and blown on the sick, they will be
cured. When the non-believers recite the Quran, their blasphemic disease will be cured [Tafsir
Fath al-Qadir, under Sura Bani Isra'il, verse 82]
Permissibility of Amulets/Incantations based on Quran & Sunnah:
Examples of seeking cure through incantation (Damm) reciting/chanting something from Quran
blowing on parts of body to obtain cure are as follows.
1.

Sayyiduna Aisha siddiqua (ra) narrates that prophet use to perform incantations and used to
below on his blessed body, 'A'isha reported that when Allah's Messenger (may peace be upon
him) fell ill, he recited over his body Mu'awwidhatan and blew over him (Incantation by verse of
Quran) and when his sickness was aggravated I used to recite over him and rub him with his
band with the hope that it was more blessed. [Sahih Muslim, Book of salutations and greetings26, Hadith 5440, similar narration is also mentioned in chapter of Tibb]

2.

Prophet (peace be upon him) even permitted few sahaba, to perform ruqya from pre-islamic
practice if the recitation was free from any words of kufr/shirk
Jabir reported Allah's Messenger (peace be upon him) prohibited incantation. Then the people of
Amr b. Hazm came to Allah's Messenger (peace be upon him) and said: We know an incantation
which we use for curing the sting of the scorpion but you have prohibited it. They recited (the
words of incantation) before him, whereupon he said: I do not see any harm (in it), so he who
amongst you is competent to do good to his brother should do that. (Sahi Muslim, Kitab-asSalam (Book of Salutaions and Greetings-26), Hadith 5456)

3.

Narrated 'Aisha: The Prophet ordered me or somebody else to do ruqya (if there was danger)
from an evil eye. (Bukhari, Book of medicine 71, Hadith 634)

4.

Narrated Um Salama: that the Prophet saw in her house a girl whose face had a black spot. He
said. "She is under the effect of an evil eye; so treat her with a ruqya." (Bukhari, Book of
medicine 71, Hadith 635)

5.

Narrated 'Aisha: Allah's Apostle used to read in his ruqya, "In the Name of Allah" The earth of
our land and the saliva of some of us cure our patient with the permission of our Lord." with a
slight shower of saliva) while treating with a ruqya. (Bukhari, Book of medicine 71, Hadith 642)

6.

The Prophet (peace be upon him) said: There is no harm in incantations as long as they do not
include Shirk. (Sahih Muslim, no. 2200)

7.

"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]

8.

Prophet not only permitted Ruqya through Quran for treating a disbeliver but also allowed
companions to take flock of sheep in return, on even asked his share in it with a smile. (Sahih
Bukhari, book of hiring 36 hadith 476)

9.

Seeking protection from supplications/words from era of Prophet Ismail:

Prophet (peace be upon him) used to seek protection for Hasnain not only from Quran but also
from the supplications/words from era of Prophet Ismail, Narrated Ibn Abbas the prophet used to
seek protection (yu'awwidhu) for al Hasan and al Hussain and say: "your father [i.e ancestor
(used to seek protection with these words for Ismail and Ishaq: I seek rufuge in Allah's perfect
words from every devil and every venomous animal and from every evil eye." [Sahi Bukhari,
book of prophets-55, hadith 590]
Use of Written Amulets & Permissibility of Wearing

10. Amulet by Umme Aisha Siddiqa (ra): Yahya related to me from Malik from Yahya ibn Said
from Amra bint Abd ar-Rahman that Abu Bakr as-Siddiq visited A'isha while she had a
complaint and a jewish woman was writing a talisman (taweez) for her. Abu Bakr said, "Write it
for her from the Book of Allah." [Maliks Al-Muwatta, book-50 the evil eye Hadith hadith
011]
From above narrations use of written tawid is practiced even by Hazrath e Aisha siddiqa and Abu
bakr (ra), we beg a clarification how abu bakr siddique & umme Aisha ra could permit a amulet
which is shirk??
11. Sunan Abu Dawood & Tirmidi on wearing tawid around Neck: Amr ibn Shuayb reported
from his father, from his grandfather that Allahs 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. [Sunnan Abu Dawud, book of Medicine, hadith 3884] this is also
quoted in , Sunan tirmidhi Chapter 99, hadith 3539, Abu Dawood [rah], Nasai [rah] and Al
Hakim [rah] said the Isnad is SAHIH
12. Musnad Ahmad ibn Hanbal "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']
13. Imam Ibn Hajar Askhalani Says, As for those Tamaim (amulets) which contain formulas of
dhikr, then there is no prohibition against them, for these are used to gain blessings and
protection by the divine names and dhikr of Allah [Fath al Bari, 6/142, Dar al fikr, Beirut]
14. Musannaf ibn Abi Shayba The permissibility of hanging Tawizes is reported from many of the
Companions and early Muslims (Salaf), including: Said 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). [Al-Musannaf ibn Abi Shayba, 5.439].
15. Allama Alusi al-Hanafi says, "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]
16. Imam Bayhaqi in explanation of hadith of Abdullah bin Akim for not using talisman, states it
is prohibited to hang these things because during the time of ignorance (pre-islamic days) people
used to consider these things as the cause of removing hardship and a source of security and if
these things are hanged for the purpose of getting barakah [blessings] by the dhikr of Allah with
the belief that except Allah no one else can remove the difficulty, then there is no harm in it.
[sunan al kubra, 9/350, maktabah dar al baz, Makkah al mukarrama]
17. Hafiz Ibn Kathir says, "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" [Tafsir Ibn Kathir, under Sura alMu'minun, verse 97)
18. Salafi scholar Sheikh ibn taymiyya then transmitted this narration of ibn Abbas through
another route, and he said at the end of it, ' Ali (meaning ibn al-Hassan, the nephew of the
narrator of this narration) said: "one writes [the tawidh] on paper and ties it around the upper arm
of a woman." Ali said:indeed we tried this and did not see anything more remarkable than it.
When she delivered, it was quickly disposed of, by subsequently shredding it or burning it.
[Majmua, Al Fatawa, 19/37].
Drinking washed water of Amulets:
19. Umme Salama & Sahaba (May allah be pleased with them) believed that blessings and cure is
obtained even from water containing the Sacred Hair of Prophet (peace be upon him):
Narrated IsraiI: Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of
water to Umme salama." Isra'il approximated three fingers ('indicating the small size of the

container in which there was some hair of the Prophet. 'Uthman added, "If any person suffered
from evil eye or some other disease, he would send a vessel (containing water) to Um salama. I
looked into the container (that held the hair of the Prophet) and saw a few red hairs in it," [Sahi
Bukhari, Book of Libas(dress) 72, Hadith 784]
Evidence from Hadith:
1) Permissibility of gaining blessings through relics of Prophet (peace be upon him)
2) Permissibility of distributing and drinking water during ziyara on Milad un Nabi as practiced
around the globe by Ahle Sunnah.
3) Reality of evil eye and its valid effect.
4) Getting cure for evil eye/disease by drinking with wahsed water of sacred hair of prophet
(peace be upon him).
5) Drinking washed water either from Quran or sacred hair of prophet (peace be upon him) is
not shirk or biddah (drinking water of sacred hair is permissible then how washed water of tawid
becomes shirk)
20. From book of Ibn Taymiyyah: It is permissible for an ill or troubled person, that certain verses
from the Quran 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. (Fatawa Ibn Taymiyya)
21. Ibn Qayyim al Jawziyyah(Student of Ibne Taymiyya) says: Some of our rightly guided
ancestors stated that there is no harm if some ayat (Verse) from the Quran 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 Quran 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 Quran 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]
22. "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, AtTawassul, Chapter on Blowing onto the Sick]
23. Shaykh Ibn Taymiyya on drinking water of washed amulets and tying on women's arm for labor
relief:
Shakh Ibn Taymiyya writes, It is permissible to write for the one afflicted [with the evil eye] and
others of the sick something from the book of Allah and his dhikr with permissible ink, and wash
[the ink off the paper] and give it to drink, as Ahmad and others have explicated. Abdullah ibn
Ahmad said: I read unto my father: Ya'la ibn Ubayd narrated to us: sufyan narrated to us: from
Muhammad ibn Abi Layla: from al-Hakkam: from said ibn jubayr from ibn Abbas (Allah be
pleased with him): he said: when labor becomes difficult for a women one should write: ' In
Allahs name, there is no god but Allah, the Clement and Honourable. Glory to Allah lord of the

worlds. on the day when they behold it, it will be as if they had but tarried for an evening or the
morning thereof (Al-Nai'at 79:46), on the day when they behold what they were promised, it will
be as if they had but tarried for an hour of a day, A clear message. shall any be destroyed save
evil-living folk? (Al Ahqaf 46:35)
My father said: ' Aswad ibn 'Amir narrated to us with his chain [of narration] the same thing and
he said: one writes [the tawidh] in a clean vessel and gives it to drink.' My father said: 'and Waki'
added in his narration: she is given to drink [from it] and it is sprinkled below her navel.
\Abdullah said: I saw my father writing [a tawidh] for woman on a cup or something clean.'
[Majmua Al Fatawa, 19/36, Dar al wafa, Egypt]
Even according to Ibn Taymiyaa we observe the following
a. There is no harm in writing amulets in a clean cup or bowl.
b. The amulet can be written with any halal and clean thing.
c. The amulet can be washed and its water can be given to the patient to drink as well as it can be
sprinkled on the patient.
24. Aisha reported that when any person fell ill with a disease or he had any ailment or he had any
injury, the Apostle of Allah (peace be upon him) placed his forefinger upon the ground and then
lifted it by reciting the name of Allah. (and said): The dust or our ground with saliva of any one
of us would serve as a means whereby our illness would be cured with the sanction of Allah
[Sahi Muslim, Bitab As salam (Book-26) hadith 5444], even the dust and saliva associated with
prophet and few pious personalities has effect of medicine and can provide cure with the sanction
of Allah. Then how a tawid written from verses of Quran and use of pure and halal substance like
water, saffron etc. becomes haram and shirk?
25. Imam al-Baghawi writes: Sayyida aisha (ra) did not see anything wrong in reciting the
wordings of tawidh over water and then using that water for the treatment of the patient [sharh al
sunnah, 12/166, Al Maktaba al Islami, Beirut]
26. Narrated Thabit ibn Qays ibn shamma. The apostle of Allah (Allah bless him and give him
peace) entered upon Thabit ibn Qays. The version of Ahmad (ibn Salih) has: when he was ill. He
(the prophet) said: remove the harm, O Lord of men, from Thabit ibn Qays ibn Shammas. He
then took some dust of Bathan, and put it in a bowel, and then mixed it with water and blew in it,
and poured it on him [Sunan Abu Dawud; he book of Medicine-28 (Tibb), Hadith 3876]
From this hadith we see that it is permissible to blow in water after reciting verses from the
Quran and the sprinkling that water on the patient or to give him to drink.
Clarification to objections:
Question 1: What is meaning of hadith Verily, incantations (chanting something and blow off to
get cure), amulets and Tiwalah are Shirk. [Abu Dawood, no. 3883]
Answer: There are two types of hadith concering this

Type 1: 'Imran b. Husain reported: Verily the Messenger of Allah (may peace be upon him) said:
Seventy thousand men of my Ummah would enter Paradise without rendering account. They (the
companions of the Holy Prophet) said: Who would be those, Messenger of Allah? He (the Holy
Prophet) said: They would be those who neither practice charm, not take omens, nor do they
cauterize, but they repose their trust in their Lord. (Muslim, Book of faith 01, Hadith 423)
It was narrated that Uqbah ibn Aamir said: I heard the Messenger of Allaah (peace and
blessings of Allaah be upon him) say: Whoever wears an amulet, may Allaah not fulfil his need,
and whoever wears a sea-shell, may Allaah not give him peace. (Narrated by Ahmad, 16951)
Type 2: On the other hand 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]. (refer to previous section for collection of Ahadith)
The above types of ahadith apparently seem to contradict each other but in reality there is no
contradiction as the one which contain quran are allowed and the those which contain elements
of shirk or polytheistic things written in it is shirk.
Imam al-Qurtubi says "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']
Ibn al Athir al Jazari states: in the hadith narratd b abudllah [ibn masud] it is stated that
Amulets/tamaim and ruqya is shirk. Al tamaim, plural of tamimah are seashells, pebbles and
stones which arabs in the pre-islamic times used to put in their children's neck to prevent evil
eye. Islami abolished it [al nihaya, 1/193]
Imam Ali al-Qari states: the hadith which talks about the prohibition of Amulets/tamimah
[seashells and stone] are the tamaim of pre islamic days. but those [tawidh] which contains the
names of Allah or His words they are not included in this prohibition infact it is recommeded to
use them and it is hoped that it brings blessings. The basis of this is in the sunnah [Mirqat al
mafatih, Ali al Qari, 8/255]
Allama Sa'idi in Sharh Sahih Muslim comparing the ahadith of ruqya as shirkiya and with ruqya
ash shariya says: "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]
The Ahadith mentioned in type 1 are self explanatory and it is evident that the prohibition is
made on incantations is related to those practices where magical spells, charms and help was

sorted from jinns and idols similar to the practice of pre-islamic era. These fall under category of
ruqya ash shirkia and impermissible.
The things which are done based on Quran and Sunnah is no way related to these prohibitions.
The amulets and ruqya complying with teaching of Quran and sunnah cannot be compared with
tamaim or those of pre-islamic practice. General ruling by simply saying shirk or kufr can not be
applied - to include sahaba and tabe tabaeen.
Quran states "But say not for any false thng that your tongues may put forth, - this is lawful, and
this is forbidden," so as to ascribe false things to Allah for those who ascribe false things to
Allah, will never prosper [Surah Al Nahl, verse 116]
Question 2:
How is to wear taweez which contains dua or verses of Quran in unclean places.
Quran is book of very high reverence and undoubtedly Ahle sunnah gives it more respect than
anyone else does. Quran in its book form cannot be kept in any unclean places neither it should
be touched or recited in state of impurity (apart from special condition to avoid Qada of prayer).
Even in normal cases Ahle Sunnah recommends that sacred book of Allah be placed in cover and
cared with high respect while handling and recitation.
However as in case of dua & durood (sometimes being part of Quran) which can be recited even
during ritual impurity, the tawid containing verses of Quran and names of Allah, in form of
specific means for cure can be retained in state of ritual impurity and unclean places provided it
is enveloped in leather/plastic cover and no part of it is visible or exposed to external space.
However it will better to remove it in such conditions but there is no harm if retained if he was
been advised to retain it all the time depending on necessity of sickness/cure. This permissibility
of tawid cannot be taken granted to carry the Sacred book of Allah or any part of its musannaf in
its original form neither permission for dua/durood gives anyone general permissibility to handle
or recite Quran in the same way. This type of ignorance of comparing Quran with medication
without knowing sharia ruling is sheer ignorance. Given below is ruling of Ulema e Haq along
with quote from books of revered imams of ahle hadith
Imam al Baghawi writes, said bin Al Musayyib was asked concerning putting of tawidh
containing verses of Quran around the neck of women and young children. He replied that it is
permissible if the tawidh is contained in leather wrap or some metallic box. [Sharh al Sunnah,
12/158, 9, al maktabah al Islami Beirut]
Imam Malik said: there is no harm if something written from Quran is hanged onto
menstruating women or children provided it is covered with iron or leather [Imam Nawawi, al
Majmu sharh al muhadhdhab, 2/88, Dar al Firk, Beirut]
Imam sayyid ibn aabidin shami writes: It is allowed for a menstruating women [and people in
the State of uncleanliness] to hang or tie tawidhat to their sides [arms] provided it is placed in
suitable cover. [Radd al Muhtar, Ibn Aabidin, 9/523, Dar al Kutub al ilmiyah, Beirut]

Ibn Qudaamah said: If a person wants to enter the toilet and he has with him something in
which Allaah is mentioned, it is mustahabb to put it aside if he keeps the thing in which Allaah
is mentioned with him and is careful not to let it fall, or he turns the stone of the ring towards the
inside of his palm, there is nothing wrong with that. Ahmad said: If a ring has the name of Allaah
on it and he turns it towards the inside of his palm, and enters the toilet (that is permissible).
Ikrimah said: He should turn it like this towards the inside of his palm, and fold his fist over it.
This was also the view of Ishaaq, and the same concession was granted by Ibn al-Musayyib, alHasan and Ibn Sireen. Ahmad said concerning a man who enters the toilet carrying coins: I hope
that there is nothing wrong with it. [Al-Mughni, 1/109] [ibn kathir says in respect of Ibn Qudam
as shaykh ul Islam, Ibn Taymiyyah says no one possessing more understanding of the religion
entered Shaam apart from Al-Awzaa'ee and ibn Qudaamah]
Shaykh Ibn Uthaymeen a highly revered Salafi Scholar: was asked: what is the ruling on
entering the washroom with papers on which there is the name of Allaah? He replied: It is
permissible to enter the washroom with papers on which is the name of Allaah, so long as they
are in a pocket and are not out in the open, rather they are hidden and covered. [Fataawa alTahaarah, p. 109]
Ibn Taymiyyah writes, when labor becomes difficult for a women one should write: ' verse of
Quran Surah al Naziat 79:46, in a clean vessel and gives her to drink and sprinkle below her
navel for ease of birth [gist of Majmua Al Fatawa, 19/36, Dar al wafa, Egypt] in other place the
shaikh says "one writes [the tawidh] on paper and ties it around the upper arm of a woman."
When she delivered, it was quickly disposed of, by subsequently shredding it or burning it. [Gist
of Majmua, Al Fatawa, 19/37].
Ibn Taymiyya says to tie tawid on upper arm for difficult labor, recommends that water from
written verse of Quran to be sprinkled below naval, is it not disrespect of Quran or does it give
permissibility to place Quran on arm or below naval in its original form of book? The answer is
simply no, as explained by scholars from era of tabaeen these fall under category of
treatment/dua/medicine and in no way compared with Quran or any part of it in original form,
neither permissibility for casue of treatment grant permissibility to place Quran in such case and
states of impurity.
When asked about carrying mobile phones in pocket with islamic wall paper or name of Allah or
verses of Quran are saved in mobile or piece of paper containing durood, the ruling is, as long as
the mobile/piece of paper is covered and not visible, not playing recitation there is no objection
however if possible such things should not be carried out in unclean places. On the other hand if
one wantedly takes it to disrespect they becomes a sinner & depending upon contents may go
beyond fold of Islam.
Note: Irrespective of whether hardcopy or soft copy, arabic or english or saved in binary code,
every letter/code stored is part of Quran, so same ruling is applicable to both hard and soft copy.
If the questioner had knowledge instead of denying tawid proven from practice of sahaba leading
to path of disbelieve, he could have asked ruling in interest of respect towards Holy Quran,

however, I assume the above article clarifies the question and also helped to clarify
misunderstanding in regards to Amulets

Reference: http://islamicbeliefsandteachings.blogspot.com/2014/11/taweez-amulets-in-light-ofquran-sunnah.html

Taweez in islam - Taweez ( AMULETS)

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 anNas 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 (tawiz) 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 Shuayb, 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 Allahs 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 Tawizes
is reported from many of the Companions and early Muslims (Salaf), including: Said 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 (tawiz) 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 Tawiz 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 Masud (Allah be pleased with
him), that hanging Tawizes is shirk, this is understood to mean those Tawizes that
resemble the ones used in the days of ignorance (jahiliyya), or if used thinking that it is the
tawiz itself that cures or protects, not Allah, or if it contains impermissible invocations or
ones 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 Quran 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 Taymiyyas student Imam Ibn al-Qayyim also
narrates the permissibility of using Tawizes from a number of salafs including the great
Imam Ahmad ibn Hanbal (Allah have mercy on him). Thereafter Ibn al-Qayyim himself
quotes various Tawizes (Zad al-Maad, 3/180).
In view of the foregoing, it becomes clear that generally using of Tawizes 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 Tawizes to be Shirk and Kufr. Others, on the other hand, think
Tawizes to be everything. Both these types of understandings are incorrect.
Using of Tawizes 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 Tawizes are used sometimes, then it is permissible.
If there is a fear that a person will begin to think the Tawiz to be effective in it self, then he
should not be given the Tawiz. This will be the decision of the person who is giving the
Tawiz, 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 Tawizes. For such people, it is better not to give them Tawizes,
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 Tawiz 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 (tawizes) 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
: :
:

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:

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 Quran 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 Quran 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 Quran 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:
: :
.

 :
Translation: It is narrated that Saeed bin Musayb (one of the top ranking Tabii) was
asked about wearing Amulets, he said: There is "No harm in doing so"
Imam al Ata (rah) the Tabii 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

,
Amr ibn Shuayb reported from his father, from his grandfather that Allahs 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]

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

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

remember me in your prayer

How to Make a Taweez

Whether you want to explore the tenets of Islam or you just want some additional spiritual
support, you can get a great start by learning how to make a taweez. Simply put, a taweez is a
prayer, blessing, or Quran verse written or drawn on a small piece of paper. What you write on
the taweez depends on your intentions. If the idea of creating your own taweez appeals to you,
gather the necessary materials and check out these easy-to-follow instructions. You can make
your own taweez in no time.

Gathering Supplies
For the taweez itself, you need some paper, something to write with, and your imagination.
You can create a taweez on any type of paper you want, including decorative scrapbooking
paper or cardstock. The tool you use to write your taweez is up to you, as well. You can use a
simple ballpoint pen, calligraphy markers, or colored pencils. Authentic taweez incorporate ink
or saffron paste, so consider these two options for a more authentic looking result. If you want
to use a verse from the Quran, you may also wish to have your Quranon hand so you can copy
the verse verbatim when the time comes.

Deciding What to Write

Another task you must accomplish before you begin making your taweez is to determine what
your taweez should say. You can select a meaningful verse from the Quran, a prayer or
devotional that you like, or a prayer you have written yourself. If you prefer a pictorial taweez
rather than a written one, you can draw pictures that depict the meaning of your prayer or
represent the Quran verse. Some people divide the paper into multiple squares, and include
multiple prayers, verses, or pictures, one in each square. Which prayers or verses you include
in your taweez depends on the purpose of your taweez. For example, if you are creating a
taweez for good health, your prayers or verses should reflect this. A taweez for good fortune
should have different prayers or verses.

Making the Taweez

When you have the necessary supplies and know what you want to write, you can begin
making your taweez. If you plan to divide your paper up into multiple squares, do this before
you begin writing or drawing. Take your time during the crafting stage, and make sure your
taweez is perfect. You should make a draft of your taweez before you write or draw on the
taweez paper. Have several pieces of your taweez paper on hand so that, if you make a mistake
or want to start over, you can.

Decide How to Carry the Taweez

The final step in making your own taweez is to decide how you want to carry your taweez with
you. Although you may want to keep certain taweez in your home, car, or at work, if they
include prayers or verses meant for these locations, most people wear their taweez on their
bodies to keep their prayers or Quran verses with them at all times. You can carry your taweez
in a number of ways. One way is to make or purchase a small taweez pouch. You could opt for
a leather pouch, which should last quite some time, or you could construct your pouch
from felt, fabric, or other materials you already have on hand.
Another option for carrying your taweez is to purchase a taweez amulet, locket or pendant.
These are often made of copper, though you can find them in other materials as well. To insert
the taweez, fold it up or roll it tightly, and then slide it inside the amulet. Each amulet or
pendant has one or two loops through which you can thread a chain, cord, or ribbon so you can
wear your amulet around your neck, on your wrist, or somewhere else.

Reference: http://www.ebay.com/gds/How-to-Make-a-Taweez-/10000000205601051/g.html

Index 1 Amaylaat
HADHIRAATS FIRST LESSON
Haderaats ( unseen beings in parallel dimensions) can be seen byspiritual practices in
many ways. Some of them will be explained here. I will try to show 2 major kinds
of Amaliyats (Practices (spiritual)).We can divide Amaliyats in two major categories.
1.
Noorani (The safest and Islamic ways)
2.
Sifli (Other religions e.g Hinduism and occults)
Noorani Amaliyat :
These are those practices which one can perform without any hesitation but IJAZAT
Permission is necessary for these from those who give us these methods. Another thing

which is must in Islamic ways regarding wadaifs or amaliyat is that there are some needs ,
first to fulfill and then the person could get start with that ritual. Each and every Amal has
got some specific Zakat. Normally the word zakat used in Islamic terms refer
to charity but this kind of zakat in amaliyat is a given order which is must to do before
starting that certain amal ( procedure). E.g there is an amal of Ya- Fataaho Yaa-Lateefo .
Now these two attributes or names of Almighty Allah is having a Moakil or Muwakilaat.
Which easily means the attached unseen beings i-e Rijaal-al Ghaib or Moakils or Attached
powers of those words. Now for example you want to perform a practice of these two words
(which are often recited by Muslims all around the globe for the sake of income and good
wealth). And I suggest you to perform the reciting or chanting of these 2 Names in certain
manner that you must have to be in ablution, or e.g I stated you that whenever you want to
pay a zakat of this amal (practice) you will have to be in ablution as well as you will have to
recite these two words or names for 4000 times as a zakat of that amal. So this performing
4000 times before the actual chanting whether in one sitting or in continuous sittings which
may ordered by amal in different time frames or at night whatever the amal and its
necessities are. After completing this Zakat of AMAL now you are ready for that
practice.
There are many things I will try to shortly explain their basics. E.g many amals need pure
hearts and pious nature plus minds to do that , many amals need certain standards of
purification, many needs special places where one could perform those, many amals need
complete silence or even some high ranked rituals needs you to chant those in grave-yards.
Also many amals could may have necessity of Bakhoor (Perfumes of different kinds +
herbal medicines and Ayurvedic{whole body healing system]), many needs age limits e.g in
ordinary Hadirat there are conditions that the amal should be performed on child of
minor age (This is because minor children are considered pure and in Islamic amals they are
not needed to be abused like wise in satanic rituals where children are molested). Child could
see those entities on his finger nails or the shown cup of water or something else (depends
on the condition and category of amal).
Personally I have experienced that in my childhood and I can never forget those things
which I had seen and I think this is the reason that I am so much involved and learned in
these thing rather than other day life experiences. I also personally know few people whom
I saw in my childhood who were performing these amals and helping people to solve their
problems e.g once in our home someone commit a robbery while we were at our village for
some family gathering, when we return back the door was open and our neighbors tells us
that someone rob our home at night. One of my aunt who knows a lady which was very old
lady and was very popular for the gift of sighting of that things which ordinary people

cannot see. She was a very religious pious personality , so in short my aunt went to her
house for assistance because police was as usual not able to find out who did this. She ask
my aunt to bring someone minor , my luck I was at that time outside the door and playing
with dolls. My aunt ask me to come into the house, so I went there. Lady first questioned
me Little girl! Do you believe in One and Almighty ALLAH? I replied Yes Maam . Then
she again asked me to reciteShahada in front of her (Shahada is to pronouncing the oneness
of Almighty Allah and the acceptance of the Prophet hood of Muhammad (Peace and
mercy upon him). So I did that, then she ordered me to perform ablution. My age was 9 or
8 years at that time or may be 1 or 2 years more. So I perform ablution and then she recites
something and chant some words on me with the blow of breath and ask me to concentrate
on first nail of my fingers . So I did that and after few minutes of concentration my mind
was in air I was feeling asleep and then suddenly I saw my house picture like a film on my
nail where I saw that someone was trying to break into the house and he succeeded then he
wrap all worthy things into a big cover of bed sheet and run away. I heard Ladys voice
that what are you seeing? Where is he going watch carefully and then again my mind was
in air like condition and I personally by my own eyes saw that person going to bazar which
was near our house and selling that to a shop keeper (who was later found guilty for selling
and buying theft things). The words were coming out of my mouth like an automatic
machine, and I remember I was saying that he is standing in front of a Shopkeeper whose
name is ______ . So my aunt send my uncle and father to that area and they got that
shopkeeper who after having some kicks accepts that he used to buy and sell things from
thieves and he also mention that thief who was caught by police later on our report.
So I wrote this lengthy personal experience to explain what are Haadirats and what kind
of help you can get from them with the permission of Almighty Allah. Those Haadiraats
were effecting on my nail and myself and was making me able to see what I never saw
before. So in short these all things are related to Noorani Amaliyats and Amils who perform
them are bound to obey commands and commandments of Almighty Allah with full
sincerity and respectful manners.
Sifli Amaliyat :
Amaliyat or spiritual practices in other religions came in this category. For example if
someone is performing a pagan ritual orsatanic ritual or even he/she is a muslim and still
performing such ritual which is horrible for community and which is not accepted by
Islam. Those all things will be mentioned in this category. I will Insha-Allah show here both
kinds of Amals.

FIRST : NOORANI AMAL (Note: I am just showing amal here, its permission and other
things are not subject to me and neither I am taking any sort of responsibilities. Well if
someone is interested they can send me email I will try to help them )
NOORANI AMAL
Specifications: This amal is for the Hadiraat of the Asma ul Husna YA- Badooho and
for the Ism-e-Azam (Attributes of ALLAH) YAA- Lateefo.
This can be started on the Urooj (Ascent)(Startings) of That Thursday which came after 9
moons passed. OR can be started ascent days of Monday (Still that Monday which came
after 9 moons).
Conditions and Requirements:
This is only for Muslims of pious and good character morally and ethically . Privacy is very
important, Ablution is must. Mirror will be needed for that , when reciting these 2 Asma ul
Hasana ie (Ya badooh and Ya Lateef) the mirror must be in front of your eyes, and your eye
must be watching left cornea in the mirror continuously without shutting and opening
eyelashes (as less as possible)(for the reason of concentration). This ritual should be
carryout at least for 41 days without stopping this amal and without changing the place.
Insha-Allah (MOAKIL)(UNSEEN SPIRIT) of these two words will be captured.
(In some other article I will show you how to make Talismanic kind of ink which can
attract unseen entities also I will try to get recipe of making that ink and perfume) These
things can helps you out in many matters.
(Remember This is Self Reciting Ritual and if you succeeded then you will not need minor
used to be intersection or medium with unseens).
(This was a starting example of Noorani Amaliyaat now here is the more powerfull example
of a little high ranked Amaaals).
Haadiraat for ALLAHu-Sammad
How To:
Take a mirror (Square) in shape made a black circle in the middle . Exactly at 12
oclock at night start this practice. Recite 1000 times ALLAHoSAMMAD daily, before
starting and after finishing 11, 11 times Darood e IBRAHIMI (which is recited by every
Muslim in prayers). This AMAL is for 21 regular days. Keep your eyes on that black circle
in front of you. Tark e Jamali (which I explained in my earlier article) is must for this
specific Amal. After few days you will have to see different horrible and un identified
beings but nothing to worry about. After completion of this at 21th day one will witness the
King or Major of that Makhlooq (Beings) , then you are open to ask him questions related

to your matter. And surely he will gave you righteous answers because this is not satanic or
neither sifli Amal. And the Moakil of these words ASMA AL HASANA are pious and great.
(Note: I am not showing here all full details, this is only for giving you starting information,
I am hiding details because if you cannot fulfill the requirements , this may leads you
towards RIJAT (Madness, bad reaction etc, so do not try this without having details I am
giving you here is just simply a kind of tips).
This amal also need a Naqsh (Symbol) to be seen all the time and here I am giving that
Naqsh for your interest.
3

16

BLACK FULLY IN
COLOR
15
2

5
4

14

NOTE: here in upper table you are watching the Naqsh , sorry these digits are mean to be
written in Arabic form while in my word office its not available so sorry for that. In middle
there is the black field. Filled with black ink.
Zakat for this amal is : Write 20 Naqsh Daily. And 20 nights recite the
giving Azmiyat (Kind of dua for reciting) on each written Naqsh Daily (night).


Ya Buddooho Tab-doo-Hatt Min-albudd-dohe fil budd-oohe ba-duuhika yaa buddoooh.
In morning 25% and 1 Kg of flour (made tablets like medicine, round) 20 in quantity and
wrapped into this given naqsh throw into the river. In 20 days you will be AMIL of this
Ammal. And then whenever you wish to get answers. Make the black area on paper of
written naqsh a little perfume (itar non alcoholic) and ask any child to see into that black
area and then YOU (The AMIL) recite 20 times this Ya baduuho (till end) and blow words
on the child and ask questions when he is ready.
SIFLEE AMALIYAT:
Sifli amals are purely those amals which are satanic in nature or which are used by non
Muslims merely and specially used in Hindu scriptures and vedas. As a monotheist and as a
Muslim one cannot perform these. Remember I am explaining here these only for
educational purposes. If any Muslim perform any kind of sifli amaliyat he/she would be
casted out from Religion and will be not considered as Muslim. So these amaliyats also can
gave human their some answers and wishes or wealth but it will not gave you soul
satisfying and may cause many harms to not only physical body but also spirit.

Mantra :
This mantra is named after Sita Devi (goddesses sita of Indians)
On the ascent of Tuesday (9 moon-ic) . 12 oclock at night with kerosene lamp (like aladins
type or made up of mud usually found in villages of indo-pak). Your face must have to be in
the east direction. And the lamp must have mustard oil in it. Another needed thing is a cup
or bowl of mud having sea water in it and having only 2 marigold flowers or red roses in it.
7 kinds of different sweets in front of you and you would have to put 1 drop of blood into
that water and start this mantra and read it for 1008 times, you may also need Gogal
(sorry at a moment I am not having proper word for gogal ask any indian may be they can
help you), Gogal should be showered each and every time into the fire. Your eyes must
have to be on the lamps fire. As soon as the count reached to 1008 times pour that water on
your head so that your head and other parts of the body gets wet suddenly. Try to reach
that water to every part of the body. Pickup the rose and eat it. The sweets (mithai) can be
given to 7 virgins(minor girls) for eating only.
When you body gets wet then stood up and go for change of dress but do not dry yourself
with towel. Otherwise the Amal will be lost in vain. Then come to that place where the lamp
is fired and sleep there but the lamp must have to be lighted. When you will sleep the
Mamkani goddess) will came into your dreams.
These kind of Hadiraat (mamkani devi) are Aaabi (Nature of water liquid). So if you
succeeded then whenever you pour some water into that Kooza ( bowl ) or bowl made of
mud and perform those words will bring devi (that spirit) to you and will gave true news.
The Azmiyat (Words are) as follows
OM namoo kandolti Sundar-watti suva-haa (1008) times
So:
These were the Amals of different kinds and their respective attached things which can
bring oneself into the world of unseens and can take part in that. Remember these kind of
all amaliyats can be used by anyone but those who have believe in these. Belief is the
utmost major fundamental of spiritualism.
Noorani Amaliyat on the other hand are the best safe and not easy but very tough way.
While the satanic are not so much tough and surely satanic will helps you out in your
matters but that help will also take your soul and you will be the piece of hell fire
afterwards. So the tough but right way will be always followed by the right people.
Thanks for reading stay in touch I will try my best to show some more truly amazing things
which at least I didnt saw on net. These things are hidden and keep hidden in deep hearts
for thousands of years. But here it is time now to open every thing for those who take
interest in that.

UPDATED : 9/23/2013:
I Found these ahadith which is clearly showing that each and every verse has its own
powers. here i am just presenting these hadith(s) with full reference:
Regarding Moakilat in hadirats: I found this Hadith very interesting
If you dont know about Hadirat or Moakils go and
searchmakashfa.wordpress.com for hadirat you will find information there.
Hadith is:
:
:
:

Narrated by Hassan Basari (rd) (mursilan rivaya) that Rasool Allah alehisalam said :
Baatin (internal-hidden- soiritually) and one * Zaahir (disclosed Each verse had oneopen) .. and for every word there is one nihayat (i dont know what is proper word or
)meaning for nihayat but in urdu its meaning is exceed or can be used in the term of power
and for taking each Nehayat there is a way.
(Brackets are mine words).
References:
/
Also narrated by Abdullah b. Masud (rd) by slight variation:
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https://makashfa.wordpress.com/category/library-scans/

Index 2 - Free Aamils School English

http://freeaamilschoolenglish.blogspot.com/2012/05/laws-of-amalyaat.html