Question There is a developing trait wherein any issue arising in someone’s life, people are resorting to Taweez. For example, a child regularly misbehaves or is ill, people are resorting to Taweez, believing that someone has done something to the child. A further example is where couples don’t have children or to save oneself from nazar, they are told by family get Taweez. 1. I recognise that Taweez per se is permissible but is it correct to utilise for every perceived or genuine problem with the potential that people subconsciously develop the conviction that Taweez is the remedy for all issues? 2. What is the prophetic manner of dealing with the examples identified in paragraphs 2 & 3?
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
As you acknowledged, it is permissible to wear a Tawaaz (Amulet). However, for the permissibility of a Taweez, the following conditions must be fulfilled:
- It is in one of the understood languages.
- It is derived from Quran or Ahaadith
- It is not considered that the Taweez itself is effective, but that Allah Ta’ala puts the effect in the Taweez.
Moreover we would advise one to recite the following Azkaar (supplications) which have been mentioned in the Ahaadith instead of utilising Taweez. These Azkaar and Ad’iya are more effective.
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اَللَّهُمَّ أَجِرْنِىْ مِنَ النَّارْ (1)
O Allah! Protect me from the hellfire.
Sayyidunā Hārith Ibn Muslim رضى الله عنه reports from his father that Rasulullah صلى الله عليه و سلم once confided in him saying, “On completion of your Maghrib Salāh, recite (the above-mentioned duā) seven times before speaking to anyone. If you read this (duā) and pass away that very night, most definitely you will be emancipated from the hellfire.” (Sunan Abi Dāwud #5039)
One will receive the very same reward for reciting this dua on completion of the Fajr Salāh.
رَضِيْناَ بِاللَّهِ رَبًّا وَبِاْلإِسْلاَمِ دِيْنًا وَبِمُحَمَّدٍr نَبِيًّا وَّ رَسُوْلاً(2)
I am pleased with Allah as my Lord, Islam as my religion and
Muhammad صلى الله عليه و سلم as my Prophet.
Sayyidunā Thawbān رضى الله عنه states that Rasulullah صلى الله عليه و سلم said, “Whoever recites (the above-mentioned duā) thrice in the morning and evening, Allah will undertake the responsibility to abundantly reward him in such a way that would please and satisfy him on the day of Qiyamah.”
(Sunan Abi Dāwud #5033; Mustadrak Hakim #1904; Mirqatul Mafatih v.5 p.311, Beirut)
أَعُوْذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ (3)
I seek protection with the complete words of Allah from the evil of whatever He created.
Sayyidah Khawlah Bint Hakīm رضى الله عنها states, “I heard Rasulullah صلى الله عليه و سلم say, ‘Whoever alights at a certain destination and reads (the above-mentioned duā), nothing will harm him until he travels from that place.’”(Sahīh Muslim #2635)
بِسْمِ اللَّهِ الَّذِىْ لاَ يَضُرُّ مَعَ اسْمِهِ شَىْءٌ فِى اْلأَرْضِ وَلاَ فِى السَّمَاءِ وَهُوَ السَّمِيْعُ الْعَلِيْمُ(4)
In Allah’s name through which nothing in the earth or heavens can harm. And He is the all-Hearing, all-Knowing.
Sayyiduna Abān Ibn Uthmān رضى الله عنه narrates, “I heard my father, (Uthmān ibn Affān رضى الله عنه), saying that Rasulullah صلى الله عليه و سلم said, “Whoever recites (the above-mentioned duā) thrice in the morning and evening, will not be harmed by anything.” However, Sayyidunā Abān Ibn Uthmān رضى الله عنه (the narrator of the Hadith) was once afflicted by a stroke. A certain man began staring at him in surprise. Sayyidunā Abān رضى الله عنه asked him, “Why are you looking at me in astonishment? Listen well! The Hadith is true, just as I narrated it to you. But I did not read it on that day (when afflicted by the stroke) resulting in Allah decreeing it (the stroke).” (Sunan Tirmidhi #3388)
اَللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ . لاَ تَأْخُذُهُ سِنَةٌ وََّلاَ نَوْمٌ . لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ . مَنْ ذَا الَّذِيْ يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ . يَعْلَمُ مَا بَيْنَ أَيْدِيْهِمْ وَمَا خَلْفَهُمْ . وَلاَ يُحِيْطُوْنَ بِشَيْءٍ مِنْ عِلْمِهِ إِلاَّ بِمَا شَاءَ . وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالاَرْضَ . وَلاَ يَئُوْدُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيْمُ
Allah (is such that) besides Him there is no Deity. He is Ever Living, The maintainer of everything. Neither sleep overcomes Him nor drowsiness. All that is in the skies and all within the earth belong to him. Who is there that can intercede before Him without His permission? (None can do this). He knows what is before them (He knows what lies ahead for His creation) and what is behind them while they possess none of His knowledge except if He wills (except what He teaches them). His throne (His knowledge and His power) encompasses the heavens and the earth (and whatever is within them) and He never tires of caring for them. He is High (above His creation), the Supreme..
In a lengthy narration, while discussing his encounter with a strange man (discovered to be Shaytān), Sayyidunā Abu Hurairah رضى الله عنه states that he was informed by Shaytān to recite Ayatul Kursi. [“…When you go to sleep, recite Ayatul Kursi until you complete the Ayah. If you do so, you will be in the protection of Allah and no Shaytān will come close to you until the morning.” Rasulullah صلى الله عليه و سلم responded to these words by saying, “Listen well! He (Shaytān) has spoken the truth despite being a great liar.”] (Sahīh Bukhari #2311)
(6) سُبْحَانَ اللَّهِ وَبِحَمْدِهِ عَدَدَ خَلْقِهِ وَرِضَا نَفْسِهِ وَزِنَةَ عَرْشِهِ وَمِدَادَ كَلِمَاتِهِ
Purity and praises are for Allah according to the number of His creation, to the extent of His pleasure, equivalent to the weight of His throne and in proportion to the ink of His words (knowledge and wisdom).
Sayyidah Juwairiyah رضى الله عنها reported that on one occasion, Nabi صلى الله عليه و سلم went away from her in the early morning to perform the Fajr Salāh while she was in her prayer area. Nabi صلى الله عليه و سلم returned, after it became considerably bright, to find her in the same condition as he had left her. He then enquired, “Have you remained in the same state as I had left you?” “Yes” was the reply. To this Nabi صلى الله عليه و سلم commented, “I had recited four phrases thrice, if they have to be weighed, they will outweigh whatever you have supplicated since the morning (due to its excellence and virtue).”
(Sahīh Muslim #2654)
اَللَّهُمَّ مَا أَصْبَحَ (اَمْسَى) بِىْ مِنْ نِّعْمَةٍ اَوْ بِأَحَدٍ مٍنْ خَلْقِكَ فَمِنْكَ وَحْدَكَ (7)
لاَ شَرِيْكَ لَكَ فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ
O Allah, Whatever bounties I, or any of Your creation have experienced during the morning / the evening, it is from You alone. You have no partner and all praises belong to You.
Sayyidunā Abdullah Ibn Ghannām رضى الله عنه states that Rasulullah صلى الله عليه و سلم said, “Whoever recites (the above-mentioned Duā) in the morning and evening, has discharged his obligation of gratitude (to Allah) for that day.” (Shu’abul Imān #4368)
NOTE: The word أَصْبَحَ should be recited in the morning, and be replaced with اَمْسَى when recited in the evening.
اَللَّهُمَّ إِنَّا نَجْعَلُكَ فِىْ نُحُوْرِهِمْ وَنَعُوْذُ بِكَ مِنْ شُرُوْرِهِمْ (8)
O Allah, we place You in their direction (to ward them away from us) and we seek Your protection from their evil.
Sayyidunā Abu Burdāh Ibn Abdullah رضى الله عنه reports from his father that, whenever Nabi صلى الله عليه و سلم would apprehend (fear) any nation, he would recite, “O Allah, we place You in their direction (to ward them away from us) and we seek Your protection from their evil.” (Sunan Abu Dāwud #1532)
(10) اَللَّهُمَّ أنْتَ رَبِّي لاَ إلَهَ إلاَّ أنْتَ خَلَقْتَنِيْ وَأَنَا عَبْدُكَ وأَناَ عَلَى عَهْدِكَ وَوَعْدِك
مَا اسْتَطَعْتُ أَعُوْذُ بِكَ مِنْ شَرِّ ماَ صَنَعْتُ أَبُوْءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوْءُ لَكَ بِذَنْبِيْ فَاغْفِرْ لِيْ فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوْبَ إِلاَّ أَنْتَ
O Allah, You are my Lord, There is no deity besides You. You have created me and I am your slave. I am (trying to be) steadfast on the pledge and promise I have taken with you to the best of my ability. I seek protection in you from the evil of my actions. I acknowledge Your bounties upon me and I admit my sins. Forgive me, for no one forgives sins besides You.
Sayyidunā Shaddād Ibn Aus عنه رضى اللهnarrates that Rasulullah صلى الله عليه و سلمsaid, “Sayyidul istighfar (i.e. the most splendid form of seeking forgiveness from Allah Ta’ala) is to say…(the above-mentioned Duā). Whoever recites it during the day with conviction and dies on that day, will be (recorded) from among the inhabitants of Jannah. And whoever recites it with conviction at night and dies on that night, will be (recorded) from among the inhabitants of Jannah.” (Sahīh Bukhari #6306)
There are many other Duas which can be read in specific situations, you may refer to Hisnul Haseen, https://archive.org/details/Al-hisnulHasin
NOTE: One should take note that there are two basic requirements to achieve the complete and desired effect of these and similarly, all other Duas. The first being, to recite them with complete conviction (yaqeen) and confidence that whatever promises Allah and Nabi (Sallallahu Alahi Wa Sallam) have declared is undoubtedly true since the effect of ones supplications is in accordance to the level of one’s conviction on them. The second is, to give up all sins. Hazrat Moulana Hakeem Muhammad Akhtar Sahib دامت بركاته has stated in this regard that, just as it is necessary for a person to abstain from poison while taking medicine, likewise the full benefit of (these) duas will only be realized if a person abstains from sin. If perchance one does commit sin, one should immediately resort to tawbah and istighfaar. Therefore, abstention from sin is absolutely necessary.
And Allah Ta’āla Knows Best
Mufti Arshad Ali
 أجمع العلماء على جواز الرقي عند اجتماع ثلاثة شروط أن يكون بكلام الله تعالى أو بأسمائه وصفاته وباللسان العربي أو بما يعرف معناه من غيره وأن يعتقد أن الرقية لا تؤثر بذاتها بل بذات الله تعالى. (فتح الباري شرح صحيح البخاري , دار الفكر , بيروت , ج 10,ص195)
وأما ما كان من الآيات القرآنية والأسماء والصفات الربانية والدعوات المأثورة النبوية فلا بأس بل يستحب سواء كان تعويذا أو رقية أو نشرة. ( مرقاة المفاتيح شرح مشكاة المصابيح, مكتبه رشيديه , كتاب الطب والرقى , ج 8, ص321)