Heavenly Jewels

distinguish Halaal from Haraam gives it, then for him to write a Taweez, taking or wearing such amulets is not permissible. Women should take special heed of this as they generally end up by unscrupulous individuals forTaweez. Rllle- It is not allowed for men to sew the Taweez in silk cloth and use it by tying it around the neck or arm. Similarly, engraving it in gold or silver and using it is not permissible. (Bahare-Shariat) However, ifthe Taweez is engraved in gold and si lver and then sewn in a cloth and used, then there is no reason for prohibition in this casc. Rule- The prohibition in some Ahadeeth towards amulets are those that have impermissible writings and were ofthe period ofignorance. Rllle- Writing Ayats, Duas from the Ahadeeth or correct supplications narrated from the pious on a dish, then pouring water over it and giving a sick person to drink it with the intention of gaining Shifaa, is permissible. Women with Haiz or Nifaas can wear a Taweez around their necks and so can men, but generally, men tie Taweez around their arms. This is on condition that the Taweez is covered with a cloth. (Durre-Mukhtaar, Raddul-Muhtaar) Rllle- If the Taweez is covered with a covering then, although wearing it and going in the toilet is not Malaooh, it is better to not wear it into the toilet. Wearing a ring that is engraved with a b lessed name into the toilet is Makrooh and to remove it at the time of Istinja is very necessary. (Fataawa Razvia) Rllle- Taking and giving a compensation for writing a Taweez or Naqsh is pennissible. Similarly, to take a wage for treating a sick person with Ayats of the Holy Quraan, is also allowed. During the time of the Holy Prophet �, a Sahabi .:t. was treated with Surah Fatiha and appointed a wage for the person who did so. When this matter was brought before Rassoollalah �, he did not censor doing so. Therefore this is an explicit proofthat doing so is allowed. The wage givenhere is not for reciting the Holy Quraan, but for treating the sick. (Raddul-Muhtaar) 281