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i just wanted to know that is wearing a taweez shirk or not ? actually i used to wear a taweez before 3 years back my mom told me to wear it for my protection.. Then after 2 years somebody told me its shirk to wear a taweez .. i threw that taweez in a running river.. Everyone at home told me you did wrong.. And then Just after 3 - 5 months i got too ill and i was operated .. My mom and my elder sister told me that it only happened because you didn't wear that taweez .. But i didn't listen to them.. 1 year after my surgery i got the same problem and that too was very serious .. mean time my mom gave me another taweez and told me its just for your good health .. and till now i am wearing that taweez .. I just wanted to know that is wearing a taweez shrik if its just for your good health .. please help me ..

asked 154 sheenam's gravatar image
edited Dec 04 '13 at 18:32

wa 3Alaykum Asalaamu Allah is who provides for you and protects you. Salaam

(Dec 04 '13 at 23:36) sadie ♦ sadie's gravatar image

Tawees is not allowed, to wear any tawees or black thread is shirk, pray to god n believe in him every problem wil b solved .

answered 15 ayesha123's gravatar image

Thanku so much.. Allah bless u and ua family..

answered 154 sheenam's gravatar image

w/salam brother I know Allah is only the protector. but my question is still unanswered .. please clear my doubts ..

answered 154 sheenam's gravatar image


Taweezes: allowed or not?


Tawwuz simply means to seek protection with Allah. Halal protection can be sought in 2 ways – verbally, by saying surahs like surah falaq and surah naas, or in written form, where the text is written on paper, and then wrapped up in a cloth and hung around the neck of the person, or tied to the arm. Haram forms of taweez are those that contain words of shirk. These can also be written or verbal. Mufti Taqi allows the writing of taweezes with 3 conditions: • It should be possible to understand the contents of the taweez • The taweez should not involve calling on others besides Allah – (it should only contain verses of the quran, Allah’s names and attributes) • The person with the taweez should acknowledge that it is not the taweez that helps him, but Allah. (takmilatu fathul mulhim 4:316)


Salafis believe that all forms of taweez are shirk. Thus, in Makkah, they yank the taweezes off the necks of people who are doing tawaaf. The main proof that salafis use to show that all forms of taweez are shirk is a hadith from the wife of Ibn Masood (ra), in which she quotes him as saying that the Prophet (saw) said taweez are not allowed. However, the full version of this hadith tells us that the taweez this hadith refers to was from a jewish woman and probably of a non-arabic source, and so the contents of the taweez were unknown. There was a risk that words of kufr were in the taweez, so ibn masood (ra) refused to allow it and told his wife to say a verbal taweez of the words ‘اذحب الباس رب الناس ...”. (takmila fathul mulhim 4:318) Thus, this hadith can only be used to prove that shirk-based taweezes are haraam, and cannot be used as proof that non-shirk taweezes are also haraam. ORTHODOX VIEWS ON THE TAWEEZ The orthodox sunni view, as espoused by Mufti taqi uthmani, is that this is perfectly acceptable. Verbal ta-awwuz is an established practice of the Prophet (saw), as stated in the hadith of Aisha (ra), that when any of the prophet (saw)’s family members fell ill, the Prophet (saw) would pray the muawadhat and blow over them. (Muslim: Hadith no. 5670). The permissibility of written taweezes, which are then hung around the necks of young children and ill people, or dropped into water which is then drunk, is established from the practice of the Companions (Sahabi) and Followers (tabieen).

Proof 1: we learn from a hadith in Musannaf ibn abi shabah that Ibn Umar (ra) used to teach his children a tawwuz dua to protect them from nightmares. However, some of his children were too young to remember the dua, so he wrote the tawwuz dua on a paper and hung it round their necks (Musannaf ibn abi shayba 8:39)

Proof 2: in another hadith from ibn abi shayba, the tabiee saeed ibn Musayyab was asked about the wearing of a taweez. He replied, “if it is contained in a piece of leather, then that is fine.”

Proof 3: the tabiee ataa ibn abi rabaa was asked about whether a menstruating woman should remove her taweez. In reply, ataa, a prominent tabiee, did not condemn the taweez. Instead, he said if the pregnant woman was wearing a taweez wrapped in leather, she should take it off, but if it was contained in a tube of silver, she could keep it on. (takmilah 4:317)

Proof 4: the famous Quran commentator, Mujahid, used to write taweezes for people and hang it round their necks (ibid)

Proof 5-9: there are reports that have come to us that Abu Jafar, Muhammad ibn Sireen, Ubaydullah ibn Abdullah ibn Umar and dahhak all used to allow the writing and wearing of taweezes (ibid).


Imam Shawkani, speaking of the hadith in which 3 forms of taweez are described as shirk – (ruqaa, which is used for general protection, tamaaim, which is used for protection against the evil eye, and tawla, which is used to make the husband love his wife), has the following to say: “(the three forms of taweez) have been described as shirk because people believed the taweez itself provided the protection, (and lost sight of the fact that the ultimate protector is Allah). (nayl al awtar 8:177). Imam shawkani later goes on to mention its permissibility, and even quotes individuals to considered it mustahabb. Similarly, ibn taymiyyah (rh), says in his fatawa (19:64), that it is allowed to write verses of the quran for someone who has been afflicted with an illness or is poorly, and to wash them with the water (that has a quran verse in it) or to make them drink it. He quotes a report in Imam Ahmed’s hadith collection from ibn Abbas (ra) that ibn Abbas advised that when a woman starts having contractions, certain verses should be written on a paper, or they should already have been inscribed on a bowl, water placed in the bowl, and then given to the female to drink. Some water should also be sprinkled on the woman below the naval. At the end, ibn Tamiyah (rh) quotes the hadith narrator as saying: “the words can be written on a piece of paper and tied to the woman’s upper arm. We do this, and have not found anything to be more effective than it. After the woman has given birth, it should quickly be untied, and put in a cloth or burned.” Ibn Taymiyyah approves of the practice and does not condemn it. When these giants of Islam allow taweezes, it is rather odd that modern day salafis continue to condemn the practice. (takmilah 4:317)


Verbal and written taweezes are allowed, provided the 3 conditions stated have been met. They are established from the sunnah of the Prophet and that practice of the sahaba and the tabieen.

answered 1842 mufti%20saab's gravatar image
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Asked: Dec 04 '13 at 08:32

Seen: 1,945 times

Last updated: Dec 05 '13 at 12:17

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