Are wearing Taweez allowed in Islam? Do you consider it Shirk to wear a Taweez in Islam? What is the reason for Taweez used in Islam? Does it have any significance to wearing Taweez in Islam? What is the significance for Black Magic in Islam? You may also have similar questions regarding Taweez (Amulet)
We provide you with detailed details on Taweez in the Quran as well as Hadiths. We also provide videos with Audio to help you understand the meaning better. Mufti Shahid Barkati
What exactly is Taweez?
The definition of Ta’weez is essentially “a Du’a that is written,” that comes taken from the Qur’an or Ahadith which is meant for those who are unable to read or who has not memorized the particular Du’a. The Du’a can be written down on an item of paper and carried on the neck.
The Ahle Sunnah believe, to wear a Taweez around the neck is acceptable when the du’a in it is derived in the Qur’an or Ahadith. Prophet Muhammad (may Allah be blessed and give him peace] would repeat du’a, and then blow on the person who was sick. The companions of Prophet Muhammad (may Allah be blessed and give him peace] did the same and they recorded the du’a on the paper and then placed it around the neck of the person , even if they were unable to understand the du’a. Of of course, the du’as found in The Qur’an and Ahadith are able to cure those who are sick. There are some who say that when you wear the Taweez you’re committing shirk. However, we can prove, with the assistance of Allah Almighty that it is acceptable to wear the Taweez.
Taweez’s proof from Quran
The Qur’an is a powerful source of healing
Allah Almighty declares in the Qur’an:
“…We transmit in Qur’an the message of healing and mercy for the believers …”
(Surah the Bani Israeel Verses 82).
Qadi Shawkani wrote that If the Qur’an’s du’as are recited and then blown onto those who are sick and they are healed, they will also be healed. If non-believers are able to recite the Qur’an and their blasphemic diseases will be treated. (Tafsir Fathul Qadir under Verse 82 Surah Bani Israeel).
The proof of wearing the Taweez
1.) Hafidhh ibn Kathir and Qadi Shawkani write:
Amr Ibn Shu’aib RadhiAllahu’anhu claims that ‘RasoolAllah’ (Sallallahu alaihi wa sallam) taught my father and Grandfather a Du’a that we read prior to going to bed, in order to shield our minds from anxiety and fear. We would instruct our children to read this Du’a prior to going to bed as well. For those who weren’t yet literate and could not write it, we would write it and then wrap it around their necks.
[Musnad Ahmad Ibn . Hanbal vol.2, Abu Dawud in Chapter of Medicine, Tafsir by Hafidhh Ibn Kathir of verse 97 from Surah Al-Mu’minoon as well as Qadi Shawkaani in Fath-ulQadeer, under the same verse[Musnad Ahmad Ibn Hanbal vol.2, Abu Dawu
It is permitted to read du’a and blow on the sick
2.) Imam Bukhari and Imam Muslim writes:
If a person was sick or suffering from trouble, they would visit the Prophet (may Allah be with him, and give him peace], who would put his hands on the site of discomfort and repeat the du’a, and then blow on him.
(Bukhari, Muslim chap on Tibb).
3) Imam Muslim writes:
The Prophet (may Allah be blessed and give him peace] fell ill his last illness, the angel Jibreel (May Allah be blessed and give him peace] appeared and sang du’a and blew a cigarette the Prophet (May Allah be blessed and give him peaceand grant Him peace]. (Muslim Chapter on Tibb)
4) Imam Muslim writes:
Aisha (Radiall Hu Anhua) stated that when the Prophet (may Allah be blessed and give him peace] fell ill the previous time, she read Surah Al-Falaq as well as Surah Al-Naas, and then blowing on the Prophet’s [May Allah be blessed and give him peace]’s hands. He then blow this onto his own body and face because his hands were blessed more than Aisha’s (Radiall Hu Anha).
(Muslim chap (Muslim chap Tibb)
Based on the narrations above, it is clear that blowing after reading du’as on those who are sick, is Sunnah as well. The more religious one is the greater healing powers he can have because the blessed are more so than those who are less religious.
5.) Hafidhh Ibn Taymiyyah writes:
It is permitted to say du’as andblow on the sick in Islam however the words must come from the Qur’an or Ahadith. If the words aren’t then it is not permissible.
[Al-Tawasul chapter on Blowing on the sick by Hafidh Ibn Taymiyyah[Al-Tawasul chapter on Blowing onto the Sick by Haf
FAQs about wearing Taweez
Q) A few people ask, “How is it allowed to blow dua’s on sick people, when certain Hadith declare that this is not permitted?”
Allama Sa’idi has written his answer to this question in rich detail . He’s also incorporated his opinion on the shoulders of other outstanding scholars and we’ll present the information here.
Allama Gulam Rasool Sa’idi writes:
The Imam Nawawi Rahmatullah’s Sharh Muslim says: “There are two kinds of Ahadith regarding blowing. (Reciting Du’a, and then blowing on a person.) One type is described in Bukhari saying: ‘There will be those who be able to enter Paradise without question and who have never been blowing on’. The Imam Muslim Rahmatullah is also composed a hadith to support those who don’t ask to be blown on. Imam Bukhari Rahmatullah , in his section about Tibb (Medicine) is said to have composed Du’as that the Prophet of our time [May Allah bless His peace and grant him peace] recited while performing the ‘Damm’ (Reciting the Du’a, and then blowing on a person). Imam Muslim Rahmatullah mentions in the chapter on the Virtues of the Prophet [May Allah bless His name and grant him peace] that when the Prophet of our time [May Allah bless His name and grant him peace] fell ill and was suffering from illness, the Angel Jibreel appeared to him and began blowing. The Ahadith mentioned above appear to contradict one however in reality there isn’t any contradiction.
The first type of Hadith is a reference to the prohibition of reading something that isn’t from The Qur’an and Sunnah (i.e., something that includes diagrams, pictures and words that are not found in the Qur’anand then blowing on the person. The other types of Ahadith that allow Damm are referring to Kalimaat (words or passages) that were learned by Prophet Muhammad (may Allah bless him and give Him peaceand peace]. Similar to previously mentioned, there are two kinds of Ahadith regarding Ta’weez. There are numerous narrations which prohibit the use of Ta’weez, but also some that allow their use. The Imam Qurtubi Rahmatullah wrote in detail on both kinds of Ahadith regarding Ta’weez. ones that are prohibited are those from the age of ignorance, and those that are Satanic and have some component that is Shirk’. (Mantar, Voodoo and Magic and so on.) The Ta’weezthat are allowed, are those that are that are written using Du’as, and are derived from Qur’an and Ahadith only. These are the narrations which prove that it is permissible for someone to wear a Ta’weez on the neck of a person.
Allama Alusi Hanafi in his Tafsir from the Qur’an states that according the Imam Malik Rahmatullah ‘It is permitted to wrap around the neck the Ta’weez that is written in Allah’s name. Allah? Imam Baqir further stated that it is permissible to wear an afghan around the neck of children. (Rooh-ul-Ma’ani chapter 15″ in verse 97 of Surah Mu’minoon].
Allama Shami Hanafi Rahmatullah writes:
It is permissible to make a Ta’weez and then put it on the neck. The author further states that it is best if a person recites the Du’a as taught by Prophet Muhammad (Sallallahu’alaihi wa sallam.) However, if someone is unable to understand or has too little experience to be able to recite, the Du’a, then it is permissible to wear it on the neck
[Rud-ul-Mukhtar chapter Qirat, Sharah Sahih Muslim chapter on Tib by Allama Sa’idi].
In conclusion, it is stated that the verses that are in opposition to those of the Qur’an, Shari’ah, or the Sunnah are not permitted to be read, and are also not permitted to be worn around the neck. However, for the Du’as and other verses of The Qur’an and Sunnah it is permissible to be written down and placed on one’s neck tiny child, an unliterate or an ill person.
