Blog

بسم اللہ الرحمٰن الرحیم

بسم اللہ الرحمٰن الرحیم
Hazrat Sarkar Hindal wali Khwaja e Khwajgan Ghausul Aalmeen Imamul Wasileen Mahboobe Rabbani Badshah e Mutlaq Sarkar Ameer Kabeer Syed Qutubuddin Muhammad Al Madni Al kadwi r.a ka Irshad e gerami.

(1) Sarkar Ameer Kabeer r.a Farmate Hain Ki “Aye Jamaat e Momineen (kyunki Aap Bhi Apne Jad Hazrat Maula Ali Alaihissalam Ke Tarah Afzaliyat ke Hamil hain aur harkiso naakis ke samjh se qasir hain iss liye yaha’n tarjume mein aapki Jama’at k liye lafz e Momineen ka istemaal Kiya gaya hai) Mere martaba aur Maqam Ko khoob Achi tarah Apne Dil o dimagh mein basa lo aur ye jaan lo ki Mye kya Hoo’n kaun Hoo’n aur kis darje par Hoo’n

(2) Sarkar Ameer Kabeer r.a Farmate hain ki “Jis tarah se haq walo’n Ko faida pahuchane ke liye Jannat ka takht bichaya gaya hai usi tarah mera takht tamam Auliya Ko faida pahuchane ke liye bichaya gaya hai.

(3) Sarkar Ameer Kabeer r.a Farmate hain ki “Mye un logo’n ka nigehbaan hoo’n jo shadeed takleef ke waqt meri panah mein aa jaate hain aur apni takleef se nijaat paate hain Aur mye Ajizo’n aur shikasta dilo’n ke paas rahta hoo’n yani jis waqt woh meri janab mein ilteja karte hain woh apni muraad Ko pahuchte’n hain.

(4) Sarkar Ameer Kabeer r.a Farmate hain ki “Mye un logo’n ka madadgaar hoo’n jinhe koi haadsa ya Amr Azeem pesh aata hai Aur haajatmando’n Ko bhalai aur Khushi ka mushdah sunane wala hoo’n.

(5) Sarkar Ameer Kabeer r.a Farmate hain ki “Mye bilade shark wa gharb mein wali e Mutlaq hoo’n yaani meri walayat tamam roohe zamee’n par Manbast aur Muheet hai Aur mye ek Aalam par nahi tamam Aalamao’n par Rif’at aur Buzurgi rakhta hoo’n.

(6) Sarkar Ameer Kabeer r.a Farmate hain ki “Mye makhsoos raato’n mein Hooro’n se milne yani itesal e roohani ke liye jaata hoo’n yani wisaal mashooq e haqeeqi rakhta hoo’n.

(7) Sarkar Ameer Kabeer r.a Farmate hain ki “Maine Apne parwardigaar se Haqqul yaqeen Ko talab Kiya jo zuljalal wal ekraam ki chaadar kibriyai mein poshidah tha.
Note : Sahibe Kitab Maratul Asrar Hazrat Sheikh Abdul Rehman Chishti r.a farmate hai’n Sulook mein teen maqam hote hain (1)Ilmul Yaqeen (2)Aainul Yaqeen (3) Haqqul Yaqeen chunanche Hazrat Sufiyaneuzzam ne iss ki tarjumani kuch iss tarah ki hai. Ilmul yaqeen yeh hai ki aadmi ne aag na dekhi ho lekin usne suna ho ki aag jalati hai.Aainul Yaqeen yeh hai ki apne ankhoon se dekh le ki aag mein jo kuch dala jata hai woh use jala deti hai.Haqqul Yaqeen yeh hai ki aadmi apne aap ko daal kar dekh le ki aag iss tarah se jalati hai.

Iss tarah jin Hazrat ko maqaame Haqqul Yaqeen hasil hai Woh Allah Ta’ala ke mutalliq ilm aur mushadah se bhi aage guzur ke zaat e Haq mein iss tarah fana ho jate hai ke jis tarah loha aag mein jaakar aag ban jata hai.chunanche in ashaar se yeh sabit hai ki Hazrat Sarkar Ameer Kabir r.a Haqqul Yaqeen ke martabe par faiz hain.Allah hu Akbar!!!

(8) Sarkar Ameer Kabeer r.a Farmate hain ki “Aye Mere Allah tu he iss zindagi mein aur zindagi ke baad ka malike mutlaq hai lehaza izzat aur buzurgi de un logo’n ko jo mujhe aur meri aulado’n Ko izzat dete hain aur qahero ghazab naazil kar uss par aur apni rahmat se door rakh uss shaks Ko qayamat tak jo iss haal mein zindagi basar karta hai ki mujhse aur meri aulado’n se dushmani rakhta hai.

(9) Sarkar Ameer Kabeer r.a Farmate hain ki “Aye mere Allah Agar tu Apne fazle khas se meri Aulado’n Ko Muazziz wa Mukarram bana de to wo har haal mein tamam logo’n se bartar wa mumtaaz aur deen duniya mein Ashraf wa Afzal rahenge.

(10) Sarkar Ameer Kabeer r.a Farmate hain ki “Aye mere Allah meri Aulado’n Ko ek Qaum Azeem aur logo’n ki kaseer Jama’at ka nigehbaan wa paasbaan aur Ajizo’n aur dardmando’n ki jaayepanah bana de.

(11) Sarkar Ameer Kabeer r.a Farmate hain ki “Aye mere Allah meri Aulado’n Ko dono jaha’n mein Buzurgi aur Azmat ata farma aur dono maqaam mein sardar wa Ashraf bana

(12) Sarkar Ameer Kabeer r.a Farmate hain ki “Aye mere Allah meri Aulado’n Ko buzurg rakh aur inko Azmat ata farma aisi Azmat jo buland wa bartar hai aur hamesha hifazat farma inki Aebdaar cheezo’n se misl jihalat irtekab waghaira se.

(13) Sarkar Ameer Kabeer r.a Farmate hain ki “Aye mere Allah Meri Aulade’n aur Qayamat tak aane waali nasle’n Noor ke zarraato qatraat hain inke hasabo nasab mein koi naqs wa khalal nahi bas inki raushni aur khusbuo’n Ko qayamat tak qayam rakh.

(14) Sarkar Ameer Kabeer r.a Farmate hain ki “Mye Sadaat e Bani Hasan Al Mujtaba Alaihissalam se Hoo’n Qutubuddin mera Naam hai Rausul Wasileen (yaani Ghaus Qutub Madaar) ka sir mere qadam ke neeche hai.
Note- Maqaam e Wasileen: Sahib e Nafhatul unsKitab Awaareful Ma’arif Teesre baab ki duswe fasl ke tarjume mein rewayat karte hai ki iss taefah ke tabqat ke maratib unke darjaat ke mutabiq teen aqsaam par hai’n.Pahli qism wasileen wa kamileen ka martaba hai aur yeh tabqa sabse u’ncha hai.Dusri qism salikane tareeq kamal ka martaba hai aur yeh tabqa darmiyana hai.Teesri qism ahele naqsaan ki hai aur yeh sabse neche tabqe par hai. Chunanche wasileen wa muqarribeen wa sabeqeen wa saliqeen e abrar as’haab e yameen muqeemane asrar as’haab shumal aur ahele wasool baad az ambiya alaihissalam hai .Iss tabqa e awwal ki bhi do qism hai.Pahli qism mashaikh sufiya ki hai jo Rasoolallah (صلى الله عليه و آله وسلم) ki kamal mutabe’at ki wajah se martaba e wasool (wisal billah) tak pahuch kar uske baad makhlooq ki hidayat pe Mamoor hue hai’n.inko kamilane muqammal kehte hai’n.Dusri qism un hazraat ki hai jo wasool ke baad khalq ki taraf ruju nahi karte hai’n.kyunki unhe ye khidmat tafweez nahi hoti.

(15) Sarkar Ameer Kabeer r.a Farmate hain ki “Mye Dariya e Sukro Ishq ki naher Hoo’n Aur Mye Juu e baar Sukro Ishq (Sukro Ishq ki Nadi) ka ek chashma Hoo’n.
Note : Naql hai ki Kisi shakhs ne Hazrat Ali (عليه السلام) se sawal kiya Ishq kya hai? Aap ne farmaya Ishq Khuda ke naam o mein se ek naam hai Subhan Allah.

Hazrat Khwaja Ajmeri Chishti r.a ne farmaya “ke Ishq e Illahi ka hasil ye hai ke Allah Ta’ala apne mohib ke dil mein apne deedar ka zauq paida kar deta hai aur use sardari ata karta hai iss se koi aisa fail sarzad nahi hota jis ke sabab Haq se doori hojaye.Kyunki jisne Haq ko Raazi karliya Haq uska dost hai aur Jannat uski deedar ki mushtaq.Phir farmaya Hazrat Khwaja Abu Saeed abul khair r.a farmate the’n ke Allah Ta’ala kisi bande ko apna dost banata hai Tu usko apni mohabbat ata kar deta hai aur woh banda iski raza ke liye apne ko hamatan waqf kar deta hai.Bil akhir Haq Ta’ala usko apni taraf kheench leta hai taaki woh FanaFillah ho jaye.Chunanche Hazrat Ameer Kabir is sher mein farmate hain ki main ishq ki naher hoon aur ishq ki Dariya ka chashma hoon. isse sabit hai ki aap ishq ke bhi Aala darje par hai’n. Subhan Allah.

(16) Sarkar Ameer Kabeer r.a Farmate hain ki “Mye Har Waqt ke Mushtaq Aashiqo’n ke Rab ke deedaar mein Mustaghrak rahta hoo’n Har Waqt khuda ka Deedar paane walo’n mein ye ek Paheli ki tarah hai ki Mye jab chahta hoon wasl e Habeeb se Musharraf hota hoon yaani mye Abul haal hoon ibnul haal ya maghlobul haal nahi hoon Subhan Allah.

(17) Sarkar Ameer Kabeer r.a Farmate Hain ki “Mye Har uss shaks ki Jaayepanah aur gurezgaah hoon jo Aahzaari karta hai aur apni ilteja mere paas laata hai Aur mye fariyaad karne walo’n ka fariyaad dars hoo’n .

(18) Sarkar Ameer Kabeer r.a Farmate Hain ki “Mye baargah e Kareem mein logo’n ka fariyaad dars hoo’n uss cheez se jis se woh meri madad karta hai.

(19) Sarkar Ameer Kabeer r.a Farmate Hain ki “Mye Haq ke lutf wa karam se Jami Ashya yaani tamam cheezo’n ka Malik hoo’n Aur ye lutf Aen ekramul Ameen hai ye Amanat haq wahi hai jiska zikr Allah ta’ala ne Quran Majeed mein farmaya hai
Aur muhaqqiqeen ne kaha hai Amanat se muraad yaha’n uski marefat aur muhabbat hai.

(20) Sarkar Ameer Kabeer r.a Farmate Hain ki “Aye mere mureedo’n jaao aur gham se faarighul baal ho jaao yaani gham se tumhe Nijaat ata hoti hai aur gham aur karb ki haalat mein meri panah pakadd bas tu shadeed pyasa hai aur mere paas saaf aur nithra paani hai.

(21) Sarkar Ameer Kabeer r.a Farmate Hain ki “jo maadarzaad (maa ke pait se) wali hain wo puri koshish ke sath mera hukm baja laate hain yaani madazaad wali Aapke aage sarekham tasleem rakhte hain aur jo badbakht hain yaani jo khuda ki iss nemat se mahroom hain wahi mere hukm Ko radd karta hai.

(22) Sarkar Ameer Kabeer r.a Farmate Hain ki “Bas har Zinda cheez poore Iradat aur Aqeedat ke sath mujhko yaad Karti hai hatta ki shahed ki makkhi jo bhinbhinati hain to mujhko yaad Karti hain.

(23) Sarkar Ameer Kabeer r.a Farmate Hain ki “jo shaks kisi waqt bhi meri yaad se ghafil ho jata hai to woh uss waqt makhluqaat ke darmiyan marde mal’oon aur rahmate haq se door rahne walo’n mein ho jaata hai.

(24) Sarkar Ameer Kabeer r.a Farmate Hain ki “Tamam Baadshahate’n ek muqarrar muddat ke baad fana aur neestonabood yaani tabah ho jayengi lekin mye Baadshah e Mutlaq hoo’n meri Baadshahat hamesha qayam rahne waali lazawaal hai Subhan Allah.

(25) Sarkar Ameer Kabeer r.a Farmate Hain ki “Mye Apne rab ke paas Subha Shaam rahta hoo’n yaani hamesha sohbat e haq aur wisaal mashooq e haqeeqi rakhta hoo’n. Aur tamam makhlukaat mere iss waqt par jo mustaqil wasl e Habeeb mein guzarta hai Hairatzada hai aur majnu aur deewani hokar fitnahzada ho gyi hai kyunki woh uss waqt ki kaifiyat aur lazzat ka idraak hi nahi kar sakti hai (makhfi na rahe ki ye qaul ya to Hazrat Sarkar Rasool e aqdas sallallahu alaihe wasallam ka hai ya to aapke farzand Hazrat Sarkar Ameer Kabeer Syed Qutubuddin Madni Al kadwi r.a ka hai)

(26) Sarkar Ameer Kabeer r.a Farmate Hain ki “Mera mere rab k sath Ajeeb raaz ka maamla hai jo kiramal kaatibeen (woh farishte jo logo’n ke roznaama qaulo fail Ko likhte hain) se bhi poshidah hain yaani unhe bhi mere raazo niyaz ki khabar nahi.

(27) Sarkar Ameer Kabeer r.a Farmate Hain ki “Mye ek Muddat daraz se Aalam e Lahoot mein parwaaz kar raha hoo’n Maqamaat e jabrooto malkoot ki to parwah bhi nahi karta aur iss zamane ka koi wali jo iss maqaam se koi hissa bhi nahi rakhta mere nazdeeq maa ke pait mein rahne waale uss bachche ki tarah hai jo ek zarra bhi aql nahi rakhta hai. Allah Hu Akbar. Subhan Allah.
Note :Makfi na rahe ke ahle batin ne Aalame Barzakh ke Chaar darjaat zahir kiye hai’n

(1) Aalame Nasoot :Pahla darja hai jahan auliya ekaram ka guzar hota hai.Iss darje ko sabse nichele darje mein shumar kiye gaya hai.

(2)Aalame Malkoot :Woh Aalam jo Farishto’n ki qayam gaah hai. Chunanche Sultanul Hind Hazrat Khwaja Ghareeb Nawaz Ajmeri Chishti r.a ki Seerat par Likhi jane waali Kitab “Seerat Khwaja Ghareeb Nawaz” mein isi mauzo par aap ka ek qaul naql hai ki “Ajay pal ne Hazrat Khwaja se arz kiya ki aap bhi apna koi Kamaal dikhaye’n Hazrat Khwaja Ghareeb Nawaz ne muraghba farmaya aur usi haalat mein aapki rooh Aalam e Malkoot tak parwaaz kar gayi. Ajay pal jogi ki rooh bhi istadraaj se pahle Aasman tak pahuch gayi kyunki uski taab parwaaz yahi’n tak thi iske aage jaane ka raasta na mila Phir usne Khwaja Ghareeb Nawaz se ilteja Kiya ki mujhe bhi apne hum raah le chale’n chunanche aapne usko apne sath le liya aur Arsh e Azeem ke neeche pahuche’n. Khwaja Ghareeb Nawaz ki muqaddas sohbat ki barqat se Ajay pal jogi ki rooh par pada huwa hijab uth gaya aur Farishte Sarkar Khwaja Ghareeb Nawaz r.a ki rooh ki jo tazeem aur takreem kar rahe the’n uska manzar bhi Ajay pal jogi ne apne Aankho’n se dekh liya

Isi Seerat ki Kitab mein aap ke wisal ka zikr karte hue Hazrat Khwaja Qutubuddin Bakhtiyar Kaki r.a farmate hain ki “ek shab mye musalle par leta huwa tha ki neend aagai maine Sarkar Khwaja Ghareeb Nawaz r.a ko Arsh par dekha maine sir aapke qadmo’n par rakh diya aur aapka haal dariyaft kiya to aapne irshad farmaya ki Allah Ta’ala ne mujhe baksh diya aur apne saaye rehmat mein jagah ata farmai aur Farishto’n ke darmiyan meri qayamgaah muqarrar farmai hai main yahi’n rahta hoo’n. lehaza is qaul se ye zahir hota hai ki aapki qayamgaah Aalame Malkoot hai.

(3) Aalame Jabroot : (Aalame Barzakh ka buland baala Maqam) Iske mutalliq Hazrat Khawaja Ghareeb Nawaz r.a farmate hai’n ke salikane ghair majzoob bajuz suhbat mursheed kaamil marfat Illahi hasil nahi kar sakte na baghair islah batin inki aalame jabroot tak rasai hoti hai.woh aalame nasoot wa malkoot mein bhatakte rahte hai’n.Yeh log shahwat pasand aur shohrat pasand hote hai’n.is qaul se sabit hai ke aalame jabroot mein khasam khaas ki he rasai hai.

(4) Aalame Lahoot ya Lahoot e lamaka’n ya Maqam e hoo : yeh aalame barzakh ka sabse buland aur bala maqam hai. Maloom ho ke maqam e Lahoot ke bayan mein baaz Muhaqqeqeen sufiya (Sufiya ki woh jamaat jo Haqiqat se ashna karate hain) ne is tarha farmaya hai ke jab wo huma e la yazaal ashiyana e lamaka’n mein is tarah sar dar muraqbah tha ke use khud apni khabar na thi is maqaam ko Aarifo ne Mahoot ka naam diya. Aur jab wajood ki lazzaat par aaya to is maqaam ko Nasoot ka naam diya. Aur jab apni hamdo sana par aaya to is maqaam ko Malkoot ka naam diya.Aur jab usne sar uthaya aur nazar khud par padi to woh apne wajood ke ejza ka yak ba yak mushahidah karne laga to is maqaam ko Jabroot ka naam diya. Aur jab use khud se maloom hua ki main khud ba khud aaya hoon to is maqaam ko Lahoot ka naam diya. To is se maloom hota hai ki maqaam e Lahoot aisa maqaam e aali hai ki aksar aur khaas ke alawa kisi ka guzar nhi.

(28) Aakhir mein Sarkar Ameer Kabeer r.a Farmate Hain ki “Meri darkhwast tamam Makhlukaat ke Parwardigaar se hai ki Mere Farzando’n Aur Mureedo’n par Duniya aur Aakherat ki tamam Nekiyo’n aur Nemato’n Ko mukammal farmaye Ameen ya rabbul Aalmeen.

Permissibility of using Taweez , taveez ,amulets from Quran and sahih hadiths

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]
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 an-Nas 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?’
Answer
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 (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,[COLOR=”Red”] and used to write them and hang them upon those who had not reached the age of reason[ /COLOR]

(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.
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 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).

Imam Ibn Taymiyya’s student Imam 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.

I would like to add these proofs

عَنْ عَبْدِ اللَّهِ ، قَالَ: قَالَ رَسُولُ اللَّهِ: «عَلَيْكُمْ بِالشِّفَاءَيْنِ: الْعَسَلِ وَالْقُرْآنِ

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:

أخرجه ابن ماجه والحاكم مرفوعاً، وأخرجه ابن أبي شيبة والحاكم موقوفاً، ورجاله رجال الصحيح

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 Qur’an 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 Qur’an 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 Qur’an 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:

حدّثنا أبو بكر قال حدثنا عقبة بن خالد عن شعبة عن أبي عصمة قال: سألت سعيد بن المسيب عن التعويذ فقال: لا بأس إذا كان في أديم.

حدّثنا أبو بكر قال حدثنا يحيى بن آدم قال حدثنا حسن عن ليث عن عطاء قال : لا بأس أن يعلق القرءان

Translation: It is narrated that Sa’eed bin Musayb (one of the top ranking Tabi’i) was asked about wearing Amulets, he said: There is “No harm in doing so”

Imam al Ata (rah) the Tabi’i 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

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا فَزِعَ أَحَدُكُمْ فِي النَّوْمِ فَلْيَقُلْ أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ غَضَبِهِ وَعِقَابِهِ وَشَرِّ عِبَادِهِ وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ فَإِنَّهَا لَنْ تَضُرَّهُ وَكَانَ عَبْدُ اللَّهِ بْنُ عُمَرَ يُلَقِّنُهَا مَنْ بَلَغَ مِنْ وَلَدِهِ وَمَنْ لَمْ يَبْلُغْ مِنْهُمْ كَتَبَهَا فِي صَكٍّ ثُمَّ عَلَّقَهَا فِي عُنُقِهِ
,
Amr ibn Shu’ayb reported from his father, from his grandfather that Allah’s 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]

أَبُو دَاوُدَ وَالنَّسَائِيُّ وَالْحَاكِمُ وَقَالَ صَحِيحُ الْإِسْنَادِ

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

And
قال ‏ ‏أبو عيسى ‏ ‏هذا ‏ ‏حديث حسن غريب ‏

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

Bhag jage Kara Bhoomi k

Bhag jage Kara Bhoomi k
بھاگ جگے کرا بھومی کے
pade Charan dhool qutab wali k
پڑے چرن دھول قطب ولی کے
Badi rang rangili Chunar tori Laage
بڑی رنگ رنگیلی چنر توری لاگے
jo Rangi tu haatho more mahabali k
جو رنگی تو ہاتھوں مورے مہابلی کے
Tujh par biraje hain aise bhagyawan
تجھ پر براجیں ہیں آیسے بھاگیوان
Bhagya sawre tore Jan Maati k
بھاگیہ سوریں تورے جن ماڈی کے
Kirpa hi kirpa hai Kara tore dharti par
کرپا ہی کرپا ہے کرا توری دھرتی پر
Bhoomi mein thaade tore swami hind k
بھومی میں تھاڑے توری سوامی ہند کے
Unki joat Jagat ujiyae
انکی جوت جگت اجیاے
Unka Prem hriday nar naari k
انکا پریم حردی نر ناری کے
Jis kanth mein unki jay jaykaar
جس کنڈھ میں انکی جے جےکار
Us khanth mein Vani mahaprabhu k
اس کنڈھ میں وانی مہاپربھو کے
Meera’n Qutubuddin tum jagatguru ho
میراں قطب الدین تم جگت گرو ہو
Tumhi Maharaja iss dharti praja k
تمہی مہاراجہ اس دھرتی پرچہ کے
Tumre Charan mein Sharan har wali ki
تمرے جرن میں شرن ہر ولی کی
Tumhi lajpal har ek wali k
تمہی لجپال ہر ایک ولی کے
Tum ghar Suraj chand bhaye
تم گھر سورج چاند بھیں
Joat se jhal jhal Srishti bhayi
جوت سے جھل جھل سریشڈی بھیی
Har poot tumra Anmol ratan
ہر پوت تمرا انمول رتن
Shobha bhaye har sant mukut k
شوبھا بھیں ہر سنت مکڈ کے
Raje Maharaje tumre dar k bhikari
راجے مہاراجے تمرے در کے بھکاری
Sarv Jan tumre bhakt pujari
سرو جن تمرے بھکت پجاری
Tumse paya har ne vardan
تم سے پایا ہر نے وردان
Maye bhi bhikshu tore daya drishti k
میں بھی بھکشو تورے دیا درشڈی کے
Bhag jage Kara Bhoomi k
بھاگ جگے کرا بھومی کے
Pade Charan dhool qutab wali k
پڑے چرن دھول قطب ولی کے۔

Story Bal`am bin Ba`ura

Balam Baoor and his Eternal Damnation

Balam Baoor had achieved a high stage of perfection. But in order to please the ruler he started opposing the prophet of his time. Consequently he became involved in a life of sin from which it was not possible to extricate himself. He was doomed to Hell, to the seventh stage of the fire that is the worst of the stages of Hell. He is compared to a dog in the holy Quran, 
“And if We had pleased, We would certainly have exalted him thereby; but he clung to the earth and followed his low desire, so his parable is as the parable of the dog; if you attack him he lolls out his tongue; this is the parable of the people who reject our communications; therefore relate the narrative that they may reflect.” 
(Surah Araf 7:176)

A Warning

Believing people are those who have realised Allah. The believing people should be particularly cautious not to confuse the apparent causes as the basis of all phenomena. Inspite of realising the supreme authority of Allah and His creations, a public misconception in this regard can damn them to perdition. They should know that they could be damned to perdition if they depend upon the apparent causes and consider them to be the basis of all phenomena because the centre of all phenomena is Allah. He is capable of making all the causes ineffective.

==========================================================================

Quran Tafsir Ibn Kathir–Story Bal`am bin Ba`ura–Surah Al-A’raf : Verse No 175 of 206 

`Abdur-Razzaq recorded that `Abdullah bin Mas`ud said that Allah’s statement,

﴿وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِى ءاتَيْنَـهُ ءَايَـتِنَا فَانْسَلَخَ مِنْهَا﴾

(And recite to them the story of him to whom We gave Our Ayat, but he threw them away) “Is about Bal`am bin Ba`ura’ a man from the Children of Israel.” Shu`bah and several other narrators narrated this statement from Mansur who got it from Ibn Mas`ud. Sa`id bin Abi `Arubah narrated that Qatadah said that Ibn `Abbas said, “He is Sayfi, son of Ar-Rahib.” Qatadah commented that Ka`b said, “He was a man from Al-Balqla’ (a province of Jordan) who knew Allah’s Greatest Name. He used to live in Bayt Al-Maqdis with the tyrants.” Al-`Awfi reported that Ibn `Abbas said, “He is Bal`am bin Ba`ura’, a man from Yemen whom Allah had given the knowledge of His Ayat, but he abandoned them.” Malik bin Dinar said, “He was one of the scholars of the Children of Israel whose supplication was acceptable. They used to seek his lead in suplication in times of difficulty. Allah’s Prophet Musa sent him to the King of Madyan to call him to Allah. That king appeased him and gave him land and gifts, and he reverted from the religion of Musa and followed the king’s religion.” `Imran bin `Uyaynah narrated that `Husayn said that `Imran bin Al-Harith said that Ibn `Abbas said, “He is Bal`am son of Ba`ura’.” Similar was said by Mujahid and `Ikrimah. Therefore, it is well-known that this honorable Ayah was revealed about a man from the Children of Israel in ancient times, according to Ibn Mas`ud and several others among the Salaf. `Ali bin Abi Talhah reported that Ibn `Abbas said, “He is a man from the city of the tyrants (Jerusalem) whose name was Bal`am and who knew Allah’s Greatest Name.” `Ali bin Abi Talhah also reported that Ibn `Abbas that he said, “When Musa and those with him went to the city of the tyrants (Jerusalem), the cousins of Bal`am and his people came to him and said, `Musa is a strong man, and he has many soldiers. If he gains the upper hand over us, we will be destroyed. Therefore, supplicate to Allah that He prevents Musa and those with him from prevailing over us.’ Bal`am said, `If I supplicate to Allah that He turns back Musa and those with him, I will lose in this life and the Hereafter.’ They kept luring him until he supplicated against Musa and his people, and Allah took away what he bestowed on him (of knowledge). Hence Allah’s statement,

﴿فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَـنُ﴾

(but he threw them away; so Shaytan followed him up).”’ Allah said next,

﴿وَلَوْ شِئْنَا لَرَفَعْنَـهُ بِهَا وَلَـكِنَّهُ أَخْلَدَ إِلَى الاٌّرْضِ وَاتَّبَعَ هَوَاهُ﴾

(And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desires.) Allah said,

﴿وَلَوْ شِئْنَا لَرَفَعْنَـهُ بِهَا﴾

(And had We willed, We would surely have elevated him therewith) from the filth of this earthly life through the Ayat that We gave him knowledge of,

﴿وَلَـكِنَّهُ أَخْلَدَ إِلَى الاٌّرْضِ﴾

(but he clung to the earth), he became interested in the adornment of this life and its delights. He indulged in the lusts of life and its joys and was deceived by it, just as life deceived others like him, without sound comprehension or a good mind. Muhammad bin Ishaq bin Yasar narrated from Salim, from Abu An-Nadr that when Musa entered the land of Bani Canaan in the area of Ash-Sham (Greater Syria), the people of Bal`am came to him, saying, “This is Musa, son of `Imran with the Children of Israel. He wants to drive us out from our land, kill us and replace us with the Children of Israel. We are your people and have no other dwelling area. You are a person whose supplication is acceptable (to Allah), so go out and supplicate to Allah against them.” He said, “Woe to you! Here is Allah’s Prophet (Musa) with whom the angels and believers are! How can I supplicate against them when I know from Allah what I know” They said, “We have no other dwelling area.” So they kept luring and begging him until he was tempted by the trial and went on his donkey towards Mount Husban, which was behind the Israelite military barracks. When he proceeded on the Mount for a while, the donkey sat down and refused to proceed. He got off the donkey and struck it until it stood up again and he rode it. The donkey did the same after a little while, and he struck it again until it stood up… So he proceeded and tried to supplicate against Musa and his people. However, Allah made his tongue mention his people with evil and the Children of Israel with good instead of his people, who protested, “O Bal`am! What are you doing You are supplicating for them and against us!” He said, “It is against my will. This is a matter that Allah has decided.” He then said to them, as his tongue was made to loll out of his mouth, “Now I have lost this life and the Hereafter.” This Ayah was revealed about the story of Bal`am son of Ba`ura’

﴿وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِى ءاتَيْنَـهُ ءَايَـتِنَا فَانْسَلَخَ مِنْهَا﴾

(And recite to them the story of him to whom We gave Our Ayat, but he threw them away.), until,

﴿لَعَلَّهُمْ يَتَفَكَّرُونَ﴾

(perhaps they may reflect.) Allah said next,

﴿فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث﴾

(So his parable is the parable of a dog: if you drive him away, he pants, or if you leave him alone, he (still) pants.) Scholars of Tafsir have conflicting opinions regarding the meaning of this Ayah. Some scholars said that it refers to the end of Bal`am’s tongue which flickered out of his mouth, as in the story narrated from Ibn Ishaq, from Salim, from Abu An-Nadr. Therefore, his example is the example of the dog, its tongue pants regardless of whether it is driven away or not. It was also said that the meaning here is a parable of this man — and his like — concerning their misguidance, persisting the wrong path and not being able to benefit from faith or comprehend what they are being called to. So his example is that of a dog which pants whether it was driven away or left alone. The person described here does not benefit from the advice or the call to faith, just as if the advice and call never occurred. Allah said in another Ayah, k

﴿سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ﴾

(It is the same to them (disbelievers) whether you warn them or do not warn them, they will not believe.)﴿2:6﴾ and,

﴿اسْتَغْفِرْ لَهُمْ أَوْ لاَ تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ اللَّهُ لَهُمْ﴾

(Whether you ask forgiveness for them (hypocrites) or ask not forgiveness for them — (and even) if you ask seventy times for their forgiveness — Allah will not forgive them.) ﴿9:80﴾ and similar Ayat. It was also said that the meaning here, is that the heart of the disbeliever, the hypocrite and the wicked is weak and devoid of guidance. Therefore, it keeps faltering. Similar was narrated from Al-Hasan Al-Basri.

﴿فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ﴾

(So relate the stories, perhaps they may reflect) Allah said next to His Prophet Muhammad ,

﴿فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ﴾

(So relate the stories, perhaps they may) the Children of Israel, who have knowledge ot the story of Bal`am and what happened to him when Allah allowed him to stray and expelled him from His mercy. Allah favored him by teaching him His Greatest Name, by which, if He is asked, He will grant, and if He is called upon, He answers. But Bal`am used it in disobedience to Allah and invoked Him against His own party of the people of faith, followers of His servant and Messenger during that time, Musa, the son of `Imran, peace be upon him, whom Allah spoke to directly,

﴿لَعَلَّهُمْ يَتَفَكَّرُونَ﴾

(perhaps they may reflect.) and avoid Bal`am’s behavior, for Allah has given the Jews knowledge and made them superior to the bedouins surrounding them. He gave them the description of Muhammad which would allow them to recognize him, as they recognize their own children. They, among people, have the most right to follow, aid and support Muhammad , in obedience to their Prophets who informed them of him and commanded them to follow him. Therefore, whoever among them defies the knowledge in their Books or hides it from the servants, Allah will place disgrace on him in this life, followed by humiliation in the Hereafter. Allah said,

﴿سَآءَ مَثَلاً الْقَوْمُ الَّذِينَ كَذَّبُواْ بِـَايَـتِنَا﴾

(Evil is the parable of the people who rejected Our Ayat.) Allah says, evil is the example of the people who deny Our Ayat in that they are equated with dogs that have no interest but to collect food and satisfy lusts.’ Therefore, whoever goes out of the area of knowledge and guidance, and seeks satisfaction for his lusts and vain desires, is just like a dog; what an evil example. The Sahih recorded that the Messenger of Allah said,

«لَيْسَ لَنَا مَثَلُ السَّوْءِ، الْعَائِدُ فِي هِبَتِهِ كَالْكَلْبِ يَعُودُ فِي قَيْئِه»

(The evil example is not suitable for us: he who goes back on his gift is just like the dog that eats its vomit.) Allah’s statement,

﴿وَأَنفُسَهُمْ كَانُواْ يَظْلِمُونَ﴾

(and they used to wrong themselves.) means, Allah did not wrong them, but they wronged themselves by rejecting guidance, not obeying the Lord, being content with this life that will soon end, all the while seeking to fulfill desires and obey lusts.

﴿مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِى وَمَن يُضْلِلْ فَأُوْلَـئِكَ هُمُ الْخَـسِرُونَ ﴾

(178. Whomsoever Allah guides, he is the guided one, and whomsoever He sends astray, — then those! They are the losers.) Allah says, whomever He leads aright, then none can lead him to misguidance, and whomever He leads astray, will have acquired failure, loss and sure misguidance. Verily, whatever Allah wills occurs; and whatever He does not will, does not occur. A Hadith narrated from `Abdullah bin Mas`ud reads,

«إِنَّ الْحَمْدَ للهِ نَحْمَدُهُ وَنَسْتَعِينُهُ وَنَسْتَهْدِيهِ وَنَسْتَغْفِرُهُ وَنَعُوذُ بِاللهِ مِنْ شُرُورِ أَنْفُسِنَا وَمِنْ سَيِّئَاتِ أَعْمَالِنَا، مَنْ يَهْدِ اللهُ فَلَا مُضِلَّ لَهُ وَمَنْ يُضْلِلِ اللهُ فَلَا هَادِيَ لَهُ، وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُه»

(All praise is due to Allah, Whom we praise and seek help, guidance and forgiveness from. We seek refuge with Allah from the evils within ourselves and from the burden of our evil deeds. He whom Allah guides, will never be misled; and he whom He misguides, will never have one who will guide him. I bear witness that there is no deity worthy of worship except Allah without partners and that Muhammad is His servant and Messenger.) The complete Hadith was collected by Imam Ahmad and the collectors of Sunan and others.

﴿وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ الْجِنِّ وَالإِنْسِ لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لاَّ يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لاَّ يَسْمَعُونَ بِهَآ أُوْلَـئِكَ كَالأَنْعَـمِ بَلْ هُمْ أَضَلُّ أُوْلَـئِكَ هُمُ الْغَـفِلُونَ ﴾

(179. And surely, We have created many of the Jinn and mankind for Hell. They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.)