"Islamic Research Media"

The Eleven Hijabaat (Veils) of Sufism

“From among the multitude, Allah gracious appoints some selected persons as His friends to preach His commandments for the benefit of the world. Their one greatest qualification is that they renounce the wealth and pleasures of the world and dedicate their lives to the love, devotion and service of Allah and humanity. When others fear, they don’t. And when others feel the pinch of sorrows and pain, they don’t. When the world would have no such Walis then the Day-of-Qayamat would dawn upon it.”

–Hazrat Ali Hujwari Data Ganj Baksh of Lahore

 The basic concept of Sufism is quite simple: that humans were created by a Supreme Creator (Allah) Who sent to His humanity over the course of time a succession of Prophets  (Alaihis Salaam)  who revealed to this humanity the rules of life and conduct for living not only a harmonious life on this earth, but also for securing salvation in the next world.

In practical terms, the method of living out this life is reposited in the life example of the Holy Prophet Muhammad (s. Alaihis Salaam .) the final Prophet, who was sent to correct errors that had crept into the Divine Code revealed by prior Prophets  (Alaihis Salaam) , and also to complete the Divine Revelation to humanity. Thus, the mission of all previous Prophets  (Alaihis Salaam)  is accepted and respected, yet the Sufis follow the example of the final prophet, since it is conveyed by a book which is errorless, and deemed as Final by the Creator, the One who Sent it.

It would have been possible, easy even, for Allah to have left His Quran laying somewhere for everyone to find it. Yet, He, in His Wisdom, chose to have a human being first convey the Book, and then demonstrate and comment on each and every action ordained in the Qur’an. There is no comparable book or sequence of events associated with any other human in history.

The scope of life outlined in the Holy Quran is at once immensely practical and utterly sublime. Instead of each person making up their own mind, or interpreting according to their own whim or wish, we have a book of advices and codes which cannot possibly be arrived at by individual thought, choice or action.

In order to correctly implement the life outlined in the Holy Quran, it is the practice of Muslims to “imitate” the behaviors of the Holy Prophet (s. Alaihis Salaam .w.) . Yet, there are many verses and topics of the Quran which require deep thought and guidance for one to avoid being misled by one’s own interpretation and imagination.

Moreover, there are spiritual states alluded to in the Quran, which, in order to correctly understand or perform, Allah subhanu wa taala advises us to consult with various persons whom He identifies as “possessing Knowledge,” or “beloved friends,” and similar descriptions. In sum, He grants that some are better or clearer than others in their understanding of His intentions for humanity.

It is in the foregoing context that the Sufi Orders arose — not for the sake of evading or corrupting the Divine Commandments for humanity, but to methodically study and implement the Divine Codes to the highest degree possible in human beings.

According to the Chishti Sufi conception, there are eleven Hijabaat (veils) intervening between man and Allah, barriers to either fully implementing His Commands, or to fully experiencing the Light and Mercy which He has Promised.

The curriculum of the Chishti Order is designed to be carried out in a “teacher-student” context. While the course of study and practice ordinarily carries on for an extended period of up to 25 or 30 years, below we summarize the “veils” or barriers to true knowledge and understanding, which the instruction of the Shaikh aims to dissolve. In sum, Sufism is nothing but the heart and soul of Islam, expressed in a conceptual framework.

The Eleven Veils

(1) Maarifat (Knowledge of Allah)

The first Hijaab or veil is the veil of Allah’s Maarifat, the Divine Knowledge pertaining to the relation of Allah with man.

Certain critics say that Maarifat is attained by ilm (knowledge) and aql (wisdom), but Shaikh Ali Hujwari refutes this claim. He says: “If Maarifat were attainable by ilm and aql then every alim (learned scholar) and wiser person should have been an Aarif (Sufi faqeer) whose definition and life are absolutely different from the definition and life of the Ulema (learned scholars). But it is not the case.” He says “Maarifat is attained only by that aspirant who receives special favour or Hidayat of Allah because it is Allah alone Who opens, closes, widens or seals the door of an aspirant’s heart. Ilm and Aql (knowledge and wisdom) can be helpful in attaining Maarifat but they cannot be its cause which is created only by the favour of Allah.” “I have recognized Allah only through Himself and all else through His Light.”

“What is Ma’arifat then?” asks Hazrat Ali Hujwari. He discusses the answer to this question in the light of the matured experiences of the great Sufis of the world:

Hazrat Abdullah-bin-Mubarik says : “Maarifat means that there should be no wonderment about anything of the world because this wonderment is created by Allah and is an act which is beyond all human conception, wisdom and powers. Because Allah Almighty has full control and command over everything of both the worlds then why should an Aarif (Sufi) entertain doubts or wonder about the powers and actions of Allah? They are as sure as daylight.”

According to Hazrat Zunnoon Misri, “the reality of Maarifat is that Allah, by the persistent effulgence of His divine light, divulges His secrets to the Aarif and illumines his heart and eyes by this Light to protect him against all the evils of the world without permitting even an iota of any doubts or reflection in the heart of the Aarif. After acquiring this stage in Maarifat a Sufi continues to see and enjoy all the manifestations of Divine Secrets.”

Hazrat Shibli says that Maarifat is the name of everlasting wonderment. There are two kinds of this wonderment. One is experienced during the state of sukr and the other one during the state of sehav”. (Both of these states are described in the Glossary of Sufi Terms). “If it prevails in the state of sehav, it amounts to kufr, (disbelief or faithlessness) but if it prevails in the state of sukr then it is Ma ‘Arifat because there can be no doubt whatever in the existence or presence of Allah in this state. And it is by this wonderment of Allah’s existence that a Sufi’s faith is strengthened and conclusively confirmed.”

Hazrat Bayazid Bastami says that “Maarifat is the source of conviction of a Sufi that everything of the universe is under the dominating control and power of Allah, that nobody else has any authority whatever upon His kingdom; that everything has its connection with Allah; that everything is at the mercy of His command and that everything derives its qualification from the store-house of Allah’s qualifications; that everything which is manifesting itself is manipulated by His Power and, lastly, that all the moving and stationary objects of the world, like the mountains, skies, earth, etc. are in their places because of His wish to keep this most wonderful drama of His creation going under the “Divine Scheme of  Things”–an everlasting Divine Order of the Universe.

(2) Tauheed (Unity of Allah)

The second Hijaab or veil is that of Tauheed (Oneness or Unity) of Allah. There are three kinds: (1) That Allah Himself is aware of His Oneness; (2) that He commands man to accept and recognize His oneness; and (3) that people know about the Oneness of Allah.

And when a Sufi attains the knowledge of Allah’s realization, he feels that Allah is One who recognizes no duality in His existence, that He is eternally ancient and, therefore, free of all changes incidental to every thing of the world. He Allah is not limited to the four walls of a house; He needs no home to live in. Allah has no soul for which a body is needed to get in. Allah has no body in any shape or form whatever for which He might need a soul. He is born of no parents and nothing changes His Oneness and divine attributes. Allah has lived ever since, and shall live for all time. He knows, hears, sees and speaks. He does what He wishes and He wishes what He knows. Allah’s Commandments are His wish for the good of mankind on earth and, religiously speaking, mankind has no choice but to submit to and obey Him faithfully. He is the cause of all profit and loss. He alone can judge best all the affairs of both the worlds.

Of all the fundamental principles, recognized by great religions of the world, Tauheed, i.e. Allah’s Oneness, is the main pillar over which their basic structures stand.

(3) Iman (Faith)

The third veil is of Iman (faith) which is the mainspring of every religion of the world, and not of Islam alone. What is the cause of Iman? Is it Ma’arifat or obedience? One group of Sufis maintains that the cause of Iman (faith) is Ma’arifat, because it is through Ma’arifat that man sees the wonderments and the astonishing manifestations of Allah which convince him of His existence, apart from all the other enormous amount of evidence illuminating between heaven and earth.

If there is only Ma’arifat and no obedience of man, Allah may not question him about his faith. But if there is neither obedience nor Ma’arifat, then man would be answerable to Allah for his faith, and he will never have salvation or peace in both the worlds.

As a matter of fact, Iman is a highly delicate spring in the machinery of deen (religion). Hazrat Ali Hujwari says, “there can be no Ma’arifat without Iman and obedience”. Ma’arifat is the name of shauq (fondness) and love, and the root of all fondness and love is obedience. The more that fondness and love flare up in one’s heart, the more is one’s obedience to and respect for Allah and His commandments.

It is wrong to say that obedience is necessary only up to the stage of acquiring Ma’arifat, and that after it is once attained, a Sufi is saved of all his strivings and other wordily duties. When a Sufi’s heart. by his constant devotion, becomes the abode of Allah’s love, his eyes become the abode of Allah’s manifestations and his life becomes the subject of Divine teachings. But even then the body must not give up His obedience and, in fact, it cannot.

(4) Tahaarat (Cleanliness)

The fourth Hijaab (veil) is that of Tahaarat (cleanliness). After Iman, Tahaarat is an imperative link of the Sufi’s life. It has two kinds: (1) Tahaarat-e-Zaahir or outwardly cleanliness concerning the purity of his body; and (2) Tahaarat-e-Baatin or inward cleanliness. Without Tahaarat-e-Zaahir, Salat or prayer and all other devotional rites are not permissible or acceptable under the law of Shariat. Tahaarat-e-Baatin means purity of heart and spirit without which no Ma’arifat can be attained.

(5) Tauba (Repentance)

A default in the conduct of a Sufi or Muslim is forgivable by offering Tauba (repentance) before Allah. It can ward off Allah’s wrath against man’s sins. There are three conditions of Tauba: (1) repentance for opposition and default in breaking the Divine Law; (2) repentance that this default or opposition should not have been occasioned after any previous repentance; and (3) that there should be no idea of returning towards any pre-Tauba faults and shortcomings after the repentance.

These conditions are possible only when one feels ashamed of his sins. For this shamefulness too, there are 3 conditions: (1) fear of punishment, (2) knowledge of the fact that sinful deeds are to be punished, and (3) repentance for previous lapses of disobedience, because Allah sees and knows everything which a man does.

(6) Salat (Namaz or Prayer)

The sixth Hijaab (veil) is that of Salat, the Islamic prayer. Hazrat All Hujwari describes various beneficial meanings of Salat in the light of Sufism. He says: “Salat not only puts the devotee on the path leading to Allah but also opens up all the secrets of this path to a keenly devoted mind.” For instance, wuzu (ablution) means outward cleanliness of the body, the first and foremost condition to prepare for Salat. Then comes tauba (repentance) which means inner cleanliness of the devotee. Then comes the standing posture facing towards Kaaba, which means the devotee’s implicit faith in and devotion to Allah. Then comes Qayaam which means struggle against Nafs. Then starts the Qirat (recitation of certain Qur’anic verses) which means zikr or remembrance of Allah. Then follows ruku (the first forward bending-pose) which denotes humility overpowering the Nafs. Then comes Tashhed-e-Uns which indicates assertion of the devotee’s complete faith in and love for Allah. And finally comes Salaam which means to turn away from all worldly attractions with the blessings of Allah. This is a brief analysis of the benefits or philosophy of Salat as interpreted by Sufis. See also “Postures of the Prophets” for further explanations of the benefits and features of Salat.

Concentration In Salaat

Real Salat is that during which the devotee himself is present in Aalam-e-Nasoot (in this world) but his soul sours high in Aalam-e-Arwah (the spiritual world). This is the most difficult kind of Salat which only prophets, awlia (saints) and great Sufis can perform. Common people need a lot of concentration practice to do it, and yet they may fail.

Hazrat Hatira Asum used to say: “When I offer my Salat, I see Paradise at my right and hell at my back.”

(7) Zakat (Charity)

The seventh Hijaab (veil) is that of Zakat, the religious tax under Shariat to help the poor and the needy which has a direct bearing upon a Muslim’s faith. Hazrat Ali Hujwari says: “A Sufi in this respect must not be a philanthropist, who makes distinction in granting charity. But he must be like a Jawad who makes no discrimination at all in charity. The rich make discrimination in offering Zakat from their good or bad earnings. But a Sufi must act like a Jawad who makes no such discrimination.”

On what grounds a Sufi who has renounced the world and has no assets, no trade or business to earn anything is eligible to pay Zakat? He has to live on Tawakkal (absolute trust and reliance upon Allah for every need). Zakat is not only leviable upon one’s wealth and frugality. It also is payable on other benefits of life also, such as the blessings of Allah enjoyed by man at every step of his life, particularly the enjoyment of his sound physical health and fitness. He can and must certainly offer his share of Zakat in gratitude to Allah. Did not Allah gracious keep him and his limbs fit to perform his Salat? There is no wealth better than health. Hence gratitude is the kind of Zakat which even the poorest can afford to pay in return of Allah’s blessings.

Sayem (Fasting)

The eight Hijaab (veil) is that of Sayaam (fasting). Sayaam means control of the passions and desires of Nafs under the pain of hunger and thirst for at least thirty days in a year as a means of regular training and practice for a disciplined life. Hunger not only controls the Nafs and its desires. but it also creates humility in one’s behavior. Although hunger emaciates the body physically, yet it generates a devotee’s spiritual force which kindles divine light in the heart and develops will-power.

Hazrat Abul Abbas Qassab used to say: “When I eat I find the substance of evil and sin in me, and when I draw hand from eating, I find this act to be the reality of all devotion.” Hazrat Abdullah Tastari used to take his food only once in a fortnight, while throughout the thirty days of Ramadan (fasting month) he took no other meals except Iftaar (light refreshments taken to break the fast). Hazrat Ibrahim Adham also did the same during the Ramadan month in spite of the fact that he had to go out daily under the burning sun to cut and gather corn in the fields to earn his living. But the real splendor of this example lies in that whatever wages he earned by such a hard toil, he cheerfully distributed the same among the poor and the needy.

(9) Hajj (Pilgrimage To Kaaba)

The ninth Hijaab (veil) is that of Hajj. Hazrat The Hajj for a Sufi is the occasion for offering his tauba (repentance) to Allah.”

During the Hajj there are various rituals: (1) wearing of ihram (the solitary white cloth) means giving up all bad habits; (2) staying in Arafaat means absorption of divine love; (3) going to Muzdalifa means giving up of the passions of Nafs; (4) Tawaaf, or making rounds of the Kaaba, means seeing the divinity of Allah; (5) coming back to Mina means forgetting all desires of one’s heart; (6) running in Sara and Marwa means purifying the heart and soul; (7) Qurbani or sacrifice means sacrificing all the desires and passions of Nafs; and ( throwing of pebbles at the devil means throwing away of the bad companions and associates.

Hazrat Ali Hujwari adds: “If a Sufi fails to observe and learn the foregoing lessons from his pilgrimage to Kaaba, his going for Hajj will make no difference to him and will indeed be an aimless and vain show.”

(10) Mushaheda (Coming Face to Face with Divine Light)

The tenth Hijaab (veil) is that of mushaheda, that is, coming face to face with the Divine Light. Hazrat Ali Hujwari thinks that “Hajj is the only place of mushaheda for a Sufi.” Hazrat Abul Abbas says: “Mushaheda means a Sufi’s unswerving faith surcharged with overwhelming love for Allah; the devotee sees nothing else except the Light of Allah all around.” Hazrat Shaikh Shibli says: “In everything I saw, I found the Light of Allah in myriad colors and forms,”

(11) Aadaab-E-Saalik (Scrupulous Etiquette Of The Sufi)

The etiquette (behavior) of a Sufi is a very complex topic. The following points give some sense of the extraordinary life attitudes engendered in the Sufi:

(1) A Sufi must staunchly adhere to the commandments of Allah and traditions .of the Prophet.

(2) A Sufi must necessarily maintain cordial relations with the public indiscriminately.

(3) A Sufi must seek the company of other great Sufis as far as possible.

(4) A Sufi must welcome all who come to him with love and due regard.

(5) If a Sufi undertakes a journey. it should be strictly for the sake of Allah; i.e. for Hajj, seeking of knowledge, etc.

(6) A Sufi must eat very little like a patient and his food should have been procured by honest means; he must try to avoid invitations from the worldly people.

(7) A Sufi must never go to the courts of kings and must refuse to accept any kind of rewards or gratifications for his maintenance.

(8)A Sufi must walk in all humility without the slightest tinge of pride or vanity.

(9) A Sufi must sleep as little as possible in order to save time for his devotional duties.

(10) A Sufi must observe silence because silence is better than speech, but if he must speak then talking in favour of Allah and Truth is always better than silence.

(11) Bachelorship for a Sufi is against Sunnah, but if he wishes to be aloof of the world, then it is his ornament.


Sufism is a vast and most intricate divine subject to deal with in English, specially in a limited space. It is a special spiritual branch of Islam, as we have seen. It is indeed a Divine Knowledge which is bestowed by Allah upon a selected few for the benefit of humanity. Within the history of Islam, Sufism has carved out and built up a most brilliant history, a force for rejuvenating and strengthening Islam, against its enemies–the forces of the devil and his unbridled materialism.

Syed se Bugz

Daure hāzir me loogo se dast bosi aur wazifa lene ka aasan tarīn tarīqa

Sadate Izzam ki tanqīs karen unki burayi aur unme nuks talash Karen aur logo se dast bosi, Majālis aur mota nazrana ata hoga.!!!

Allah ke janib se Mawaddate Panjatan Pak alayhimusalam Musalmano par Fardh hai :

قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ

[ Surah Shura, Aayat – 23 ].

Rasūlullah ka farmane Aalishan :

Mai tumme do wazani chīzen choren ja raha hu unhe Masbuti se thāme rakhna ek Allah ki kitab aur dusri meri Ahle bayt. Mai tumhe apni Ahle bayt ke muta`liq Allah ki yaad dilata hu, Mai tumhe apni Ahle bayt ke muta`liq Allah ki yaad dilata hu, Mai tumhe apni Ahle bayt ke muta`liq Allah ki yaad dilata hu.

ثُمَّ قَالَ قَامَ رَسُولُ اللَّهِ صلى الله عليه

وسلم يَوْمًا فِينَا خَطِيبًا بِمَاءٍ يُدْعَى خُمًّا بَيْنَ مَكَّةَ وَالْمَدِينَةِ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ وَوَعَظَ وَذَكَّرَ ثُمَّ قَالَ ‏”‏ أَمَّا بَعْدُ أَلاَ أَيُّهَا النَّاسُ فَإِنَّمَا أَنَا بَشَرٌ يُوشِكُ أَنْ يَأْتِيَ رَسُولُ رَبِّي فَأُجِيبَ وَأَنَا تَارِكٌ فِيكُمْ ثَقَلَيْنِ أَوَّلُهُمَا كِتَابُ اللَّهِ فِيهِ الْهُدَى وَالنُّورُ فَخُذُوا بِكِتَابِ اللَّهِ وَاسْتَمْسِكُوا بِهِ ‏”‏ ‏.‏ فَحَثَّ عَلَى كِتَابِ اللَّهِ وَرَغَّبَ فِيهِ ثُمَّ قَالَ ‏”‏ وَأَهْلُ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي

[ Sahīh Muslim – 2408 ].

Sayyiduna Ali ( Karram Allahu Wajahul Karīm ) ne Farmaya :

قال علي : والذي فلق الحبة وبرئ النسمة لعهد النبي الامبي لا يحبني الا مؤمن ولا يبغضني الا منافق

Kasam hai Us Zaat ki Jisne Daane ko Faada aur Usse Anaaj Ugaye aur Jisne Jaandaro Ko Paida kiya Hazūr Nabi Karīm ka Mujhse Ehed hai ke Mujhse sirf Mu`min hi Muhabbat karega aur sirf Munafiq hi mujhse Bugz rakhega.

[ Sahīh Muslim, Kitab ul Imān, Hadīth Number 78 ]

[ Kitab us Sunnah Hadīth Number 1325 ]

[ Musnad ul Bazzar Jild 2 Hadīth Number 560 ]

[ Musnad Abu Ya’la Jild 1 Safah 250-251 ]

[Sahīh Ibnu Hibban Jild 15 Hadīth Number 6924 ]

[ Sunan at-Tirmidhi Hadīth 3736, Sahīh Shaykh Albāni ].

[ Sunan Ibnu Māja Hadīth 114, Sahīh – Shaykh Albāni ]. [ Tarīkh Madina Dimashq Jild 42 Safah 284, 287, 288 ] [ Khasa`is Amīr ul Mu`minīn, Imam Nasai, Hadīth Number 97, 98, 99 ]

[ Musannaf Ibn abi Shaybah, Hadīth 32600 ].

Hadhrat Abu Sa`ed al- Khudri ( Radi Allahu anh’ ) se Riwayat hai ke Hum Ansar log, Munafiqīn ko Unki Hadhrat Ali ( Karram Allahu wajahul karīm) ke sāth Bugz ki Wajah se Pehchante they. [ Fadhail us-Sahaba Jild 2 Hadīth Number 979, Salafi Muhaqqiq shaykh Wasīullah ne kaha ke Iski Sanad Sahīh hai”.

[ Hilyatul Awliyah Jild 6 Safah 295 ]

[ Tarīkh Madina Dimashq Jild 42 Safah 285-286 ]. Hadhrath Jabir ( Radi Allahu anh’) se riwayat hai ke hume ansār me chupe huwe Munafiqo ka pata na tha siwaye un logo ke Jo Maulae Qaynat ( Radi Allahu anh’) se bugz rakhtey they. [ Fadhail us-Sahaba, Hadīth 1086, Salafi Muhaqqiq Shaykh Wasīullah ne Kaha ke iski Sanad Hasan (Fair) hai ].

[ Tarīkh Madina Dimashq Jild 42 Safah 286, 287 ]

Rasūlullah ne farmayaJo Meri Itrat aur Ansar aur Arab ka Haq na pehchane wo Teen haal se khāli nahi Ya to Munafiq hai ya Harami hai ya Haizi baccha. [ Fatawa Ridhwiya Jild 23 Safah 253 ]

Rasūlullah ne Farmaya Jise Pasand ho ke uske umr me Barakat ho khuda use apni neymato se bahra mand karde to use lazim hai ke mere baad mere Ahle bayt se acha sulūk kare. Jo aisa na kare uski umr ki barakat uth jaye aur qayāmat me mere saamne Apna

trong>ﷺ ne Farmaya

Beshaq Allah ki teen (3) hurmate hain, Jo Unki hifazat karega Allah uske Dīno Duniya mehfūz rakhe, aur Jo unki Hifa e Allah
uski dīn ki hifāzat Farma Naa Dena ki, Ek Islam ki hurmat, dusri meri Hurmat, teesri meri Qarabat ki hurmat. [ Fatawa Ridhwiya Jild 23 Safah 254-255 ]

Sādate Kiram ki Ta`zīm Wajib aur Unki tauhīn Haram hai. Sadat aur Ulema ki te
hwiya Jild 22 Safah 420 ]

Aalime deen wo hai Jo Ahle Bayte Athār se Mohabbat kare aur unki ta`zīm kare aur Jisne bhi Sadat ki n ki usne
kafir hai.

Rasūlullah ne Farmaya Jo Meri Aulad aur ansar aur Arab ka haq na pehchane wo teen illato se khāli nahi ya to munafiq hai ya Harami hai Ya Haizi baccha.

Dusre Alfaz yun hai Ya M<
r< a e āki hālat me uska Hamal liya.. [ Fatawa Ridhwiya Jild 22 Safah 420 ]

Mohabbate Aale at’hār ke Bāre me mutawatir Hadīthe Balke Qur`ane Azīm ki ayate Karīma hai
قل لا أسألكم عليه أجر&ampt

دة في القربى

Farma dijiye Aye Mehbūbe kibriya Mai tumse Uspar koi Ajr Nahi Mangta magar ye Ke Apne Aqraba ki Mohabbat tumse māngta hu.

Unki mohabbat Musalman ka hai
se meh ami Waliyaudhubillahi
wa R

Haan Sacche Muhibbane Ahle bayte kiram ke liye Roze Qayamat Neymate barakate Rāhate hain.
Rasūlullah ne Farmaya Hum ahle Bayt ki mohabbat lāzim pakdo ke Jo
se ha
e saath mil ja
ega Qasam hai u
ske Haath me Meri jaan hai Ke Kisi bande ko Uska Amal a’ d J k ra n h e. tawa Rid a Ji 2 Safah 422 ] Jo Ahle baytse muhabbat narakhe mardūd o mal`un khārji hai. [ Bahārari`aildh 262

Afsos Aye Munkirat ke murtaqib is badtarīn fel se bhi agar apka damane atqa ma`asiyat se daagdar a ke
b kar dhasega..!!

Permissibility of Taweez ,hanging Ruqya ,AMULETS by Quran & Hadith.

Now a days alots of Salafis fallowers questioning to innocent Ahle Sunnah Wal Jamaah (Sufi Sunni Follower) is Taweez ( AMULETS) allowed in Islam?

Please read the complete article .

We also have Fatwa of Salafi / Wahabi Sheikh Ibn Taymiah on this issue , for WAHABI ideological followers.
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-Sunnah, believe that to wear a ta’wiz around the neck is permissible if the du’a’ contained in it is written from the Quran or Hadith. 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 Quran, their blaspheme disease will be cured” [Tafsir Fath al-Qadir, under Sura Bani Isra’il, verse 82]
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 Quran, Shari’a, or the Sunnah are forbidden to read and also forbidden to put around the neck.But as for the du’as and verses from the Quran and Sunna it is permitted to be written and put around the neck of a small child, illiterate or a sick person.
Ibn Taymiyya writes in his Fatawa: (ta’wizes).
In the name of Allah, Most Compassionate, Most Merciful,

Hanging or wearing of amulets (ta’wiz) 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 Shu’ayb, 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 Allah’s 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 Ta’wizes is reported from many of the Companions and early Muslims (Salaf), including: Sa’id 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 (ta’wiz) 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 Ta’wiz 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 Mas’ud (Allah be pleased with him), that hanging Ta’wizes is shirk, this is understood to mean those Ta’wizes that resemble the one’s used in the days of ignorance (jahiliyya), or if used thinking that it is the ta’wiz itself that cures or protects, not Allah, or if it contains impermissible invocations or one’s whose meaning is not known.
Ibn Taymiya writes in his Fatawa:

“It is permissible for an ill or troubled person, that certain verses from the Qur’an 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). Ibn Taymiyya’s student Ibn al-Qayyim also narrates the permissibility of using Ta’wizes from a number of salafs including the great Imam Ahmad ibn Hanbal (Allah have mercy on him). Thereafter Ibn al-Qayyim himself quotes various Ta’wizes (Zad al-Ma’ad, 3/180).

In view of the foregoing, it becomes clear that generally using of Ta’wizes 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 Ta’wizes to be Shirk and Kufr. Others, on the other hand, think Ta’wizes to be everything. Both these types of understandings are incorrect.
Using of Ta’wizes 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 Ta’wizes are used sometimes, then it is permissible.
If there is a fear that a person will begin to think the Ta’wiz to be effective in it self, then he should not be given the Ta’wiz. This will be the decision of the person who is giving the Ta’wiz, 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 Ta’wizes. For such people, it is better not to give them Ta’wizes, rather to direct them to the straight path.
In conclusion, generally it is permissible to use amulets (ta’wizes) in compliance with the conditions mentioned above. However, if there is something that is impermissible, then it will not be allowed.


Now let us look at the evidence from Quran, Hadith and respectable scholars.

Allah says: “And We reveal of the Qur’an what is a healing and a mercy for the believers, and the wrong-doers are not increased except in loss” (17:82)

It has been said that he who does not seek cure through the Qur’an, Allah does not cure him. The scholars interpret that verse in two ways however:

The first is that cure is for the hearts, by the removal of ignorance and doubt which hinder the understanding of miracles and matters pointing to Allah Almighty;

The second, that cure is for outward diseases, through the use of healing verses [ruqya] and seeking refuge

Qurtubi then lists instructions for making a kind of ruqya called nushra: various verses are recited over a clean container which is then filled with water; the water is then used for wudu‘ by someone who already has a valid wudu‘, and who also soaks his Head and limbs with it but does not use it for ghusl or istinja‘; it may be drunk; he then prays two rak`as at the conclusion of which he asks for healing, and so for three days. Qurtubi cites Ibn `Abd al-Barr’s statement whereby the Prophet’s condemnation of nushra concerns whatever contradicts the Qur’an and Sunna, not what conforms to it.

Qurtubi continues: “The Prophet said: Cure for my Community is in but three verses of Allah’s Book, a mouthful of honey, or cupping. He also said: Ruqya is allowed as long as there is no idolatry [shirk]; and if you can help your brother, help him.

Malik ibn Anas said: To hang writings of Allah’s Names upon oneself is permitted for healing and blessing but not for
protection against the evil eye [see Abu Hayyan, Tafsir al bahr al-muhit 6:74]. `Abd Allah ibn `Amr used to hang a protective invocation taught by the Prophet around the necks of his young children. (Abu Dawud and Tirmidhi – hasan)

`A’isha said: “Whatever is worn after the descent of calamity is not an amulet (laysa min al-tama’im).”…

As for seeking cure (istishfa‘) with the Qur’an whether worn on oneself or not then it is no shirk at all: the Prophet said: “Whoever hangs something (upon oneself), he is left to it for protection.” Therefore who hangs Qur’an is certainly taken under Allah’s protection, and He will not leave him to other than Him. Wearing a ruqya is accepted by: Ibn al-Musayyib, ad-Dahhak, Ja`far as-Sadiq, and Ibn Sirin.”

We ask, “How did he miss the explanation of Imaam Nawawi in his in al-Majmu’ sharh al-muhadhdhab?:
One may adduce as evidence for their permissibility [amulets (ta`wiz) containing protective or healing words (ruqya, hijab)] the hadith of `Amr ibn Shu`ayb, from his father, from his grandfather [`Amr ibn al-`As], that the Messenger of Allah (Allah bless him and give him peace) used to teach them for fearful situations the words: a`udhu bi kalimatillah al-tammat min ghadabihi wa sharri `ibadihi wa min hamazat al-shayatina wa an yahdurun = I seek refuge in Allah’s perfect words from His wrath, from the evil of His servants, from the whispered insinuations of devils, and lest they come to me. `Abd Allah ibn `Amr [in Tirmidhi and Abu Dawud: `Abd Allah ibn `Umar] 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.

The hadith is related in Abu Dawud, … Nawawi included it in his Adhkar…. (#264).
Awf ibn Malik said: We would use ruqya in Jahiliyya, so we said: “O Messenger of Allah, what do you say about this?” He replied: “Show me your protective words (a`ridu `alayya ruqakum), there is no harm in ruqyaas long as it contains no shirk.” [Muslim and Abu Dawud ]

Among the Companions it is established that `Abd Allah ibn `Amr used to make his small children wear ta`wizand he certainly would not have done it if it consisted in shirk or led to it. This is confirmed by the Tabi`in who accepted the unconditional wearing of ta`wiz by both adults and children such as Sa`id ibn al-Musayyib, al-Dahhak, Ja`far al-Sadiq, and Ibn Sirin, and among those of later times Malik ibn Anas, as related by Qurtubi. Neither the latter nor Imam Nawawi objected to it, nor did the narrators of `Abd Allah ibn `Amr’s report such as Tirmidhi, Nasa’i, Ahmad, and Abu Dawud.

Yahya related to me from Malik that Humayd ibn Qays al-Makki (Allah be well pleased with him) said, “A man came to the Messenger of Allah, may Allah bless him and grant him peace, with the two sons of Jafar ibn Abi Talib. He said to their nursemaid, ‘Why do I see them so thin?’ Their nursemaid said, ‘Messenger of Allah, the evil eye goes quickly to them. Nothing stops us from asking someone to make talismans (using ayats of Qur’an) for them, except that we do not know what of that would agree with you.’ The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Make talismans for them. Had anything been able to precede the decree, the evil eye would precede it.’ ”  (Muwatta – Imam Malik)

Yahya related to me from Malik from Yahya ibn Said from Sulayman ibn Yasar that `Urwa ibn az-Zubayr (Allah be well
pleased with him) told him that the Messenger of Allah (may Allah bless him and grant him peace) entered the house of Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace. There was a child weeping in the house, and they told him that it was from the evil eye. `Urwa said, “The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Why do you not find someone to make a talisman to protect it from the evil eye?’ ”  (Muwatta – Imam Malik)

When Egypt was conquered by the Muslims, there was a custom to throw a girl in the Nile River on the 11th night of one of the non-Arabic months in order that the Nile would continue to flow. It was believed that without throwing a girl into it, the Nile would not flow. Amr Ibn al-`As wrote to the Caliph `Umar concerning this custom. `Umar sent a message to the Nile saying:  “If you were flowing before by your own power, we do not want you to run; and if Allah is the one who makes you flow, we ask the Almighty to make you flow.” Amr Ibn al-`As threw the letter of `Umar into the Nile one day before the Christian commemoration of the crucifixion. The following morning they woke up to find the river flowing stronger and had gone up 48 feet in one night.  (Ibn Hajar, in Al-Sawa’iq). A large Taweez, written with black ink on cloth, is on display in the Museum attached to the Badshahi Mosque in Lahore. It is written by non other than Ameer al-Momineen Sayyidina `Ali (may Allah be pleased with him).

The great Hanafi Jurist, Ibn Abidin states:
“Using of Ta’wizes will be impermissible if they are written in a non-Arabic language in that its meaning is not known. They may consist of black magic, disbelief or impermissible invocations. However, if they consist of Qur’anic verses or prescribed supplications (du`as), then there is nothing wrong with using them (Radd al-Muhtar).

A renowned Salafi / Wahabi schoolar Imam Ibn Taymiyya writes in his Fatawa:
“It is permissible for an ill or troubled person, that certain verses from the Qur’an 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.