Taweez – small folded papers, inscribed metals, sealed pouches, or even tubular cases containing Quranic verses, divine names, symbolic diagrams, or numerological elements are everyday protective items in many Muslim communities. Worn around the neck, placed in homes, vehicles, or even buried for effect, they promise safeguarding from the evil eye, jinn interference, illness, misfortune, or relational woes. Yet beneath this widespread folk practice lies a rich, often eccentric layer of esoteric literature filled with bizarre recipes, mystical instructions, and intriguing anecdotes.
These traditions draw heavily from medieval Islamic occult texts, where taweez transcend simple amulets to become engineered spiritual devices. Central to this is Ahmad al-Buni’s 13th-century grimoire Shams al-Ma’arif wa Lata’if al-‘Awarif (The Sun of Knowledge), a work blending Sufi mysticism, Quranic applications, astrology, letter science (ilm al-huruf), and talismanic construction. While orthodox scholars debate its permissibility citing hadiths prohibiting tamaim (amulets) as potential shirk, the book’s influence persists in folk Islam, Sufi circles, and regional practices.
Curious elements abound: talismans etched on deer skin during specific planetary hours, magic squares combining numbers and letters for angelic communion, or charms repurposing pre-Islamic animal horns with Quranic content. Stories warn of the book’s “dangerous” power – improper handling allegedly invites jinn or calamity, while anecdotes describe taweez for everything from crop growth to attracting true love.
The Controversial Core: Al-Buni and the Recipes in Shams al-Ma’arif
Ahmad al-Buni (d. circa 1225 CE), a Sufi mystic from Algeria who lived in Ayyubid Egypt, is credited with authoring (or inspiring) Shams al-Ma’arif, often called one of the most revered and feared grimoires in the Arabic corpus. Though debates exist over authorship (some view it as a later compilation with additions), the text remains a cornerstone of Islamic esotericism.
The book functions as an encyclopedia of occult knowledge, covering the 99 Names of Allah (Asma al-Husna), each with assigned powers: reciting “Al-Alim” (The All-Knowing) a set number of times grants insight into hidden sciences, while “Al-Qawwiy” (The Strong) offers divine fortification. It delves into ilm al-huruf (letter mysticism), where Arabic letters hold numerical values via the Abjad system, unlocking cosmic correspondences.
At its heart are detailed talismanic recipes using magic squares (wafq) – grids of numbers/letters believed to channel spiritual forces. These combine Quranic verses, planetary timings (e.g., when Mercury or Jupiter is exalted), incense consecrations, and geometric shapes.
Examples from translations and excerpts include:
- A talisman for “fame and being loved by all“: Engrave specific divine names in a bordered magic square during auspicious hours, recite invocations, and carry it – promising universal affection and renown.
- Protection against enemies or jinn: Incorporate the Seal of Solomon (hexagram), Ayat al-Kursi, and planetary alignments; some versions specify writing on deer parchment or metal, with rituals involving fumigation.
- Wealth or crop attraction: Squares tied to lunar mansions, zodiac influences, and seasonal angels, sometimes etched with symbols for abundance.
- The famed Ring of Solomon: Instructions for constructing a signet blending divine names, planetary hours, and astrological elements for commanding spirits or wisdom.
Al-Buni’s work draws from Hellenistic, Chaldean, and earlier Islamic sources, assigning mystical properties to these constructs. Commentators like 15th-century Abd al-Rahman al-Bistami expanded on amulet consecrations, turning basic squares into elaborate rituals.
The book’s reputation stems from its “how-to” guides: talismans for love, healing, or gnosis, but also warnings that misuse invites spiritual peril. Modern partial English translations (e.g., Amina Inloes’s 2021 The Sun of Knowledge) highlight tried-and-true talismans, lunar magics, and jinn summonings, while censored editions soften controversial elements.
Regional Oddities: From Animal Horns to Love Taweez in Folk Traditions
Folk adaptations of taweez recipes show creative, sometimes startling hybrids:
In West Africa (e.g., Senegal, Mali, Nigeria), pre-Islamic animist traditions transformed dramatically. Animal horns, once containing spirits or charms, became Islamic taweez containers. Practitioners wash goat or cow horns under starlight or dew, fill them with folded Quranic papers (Ayat al-Kursi, Mu’awwidhatayn), seal them, and wear or hang for protection against weapons, evil, or illness. This echoes ancient practices but redirects power to tawhid.
In Morocco (Maghreb), Amazigh (Berber) influences blend with Arabic esotericism. Love taweez are common, often requested by women facing marriage pressures. Recipes incorporate geometric patterns, personal items (hair strands, cloth scraps), and Quranic verses written in specific inks or during lunar phases. Practitioners (fqih/fqiya) craft them for “bringing back a beloved” or securing affection, reflecting social dynamics around partnerships. Some include Amazigh symbols alongside divine names, creating visually striking hybrids.
South Asia (Pakistan, India, Bangladesh) sees mass production by pirs (spiritual guides like pir Burdu from Furzan). Unusual variants include black-stringed boxes with encoded symbols, talismanic shirts (jama’ah) inscribed with full surahs for battlefield or daily protection, and taweez for memory enhancement, focus, or even “control” in relationships. Influenced by al-Buni, these often mix Abjad numerology with folk elements.
Talismanic clothing extends the concept: medieval warriors wore Quranic-inscribed “armor,” a tradition surviving in some regions.
These variations highlight Islam’s adaptive approach – purifying local customs while preserving protective intent, though critics argue they risk shirk.
Bizarre Anecdotes and Forbidden Twists from Literature and Lore
Islamic sources preserve eccentric tales:
- Early Egyptian papyri (9th century) show Quranic verses in reverse order to “seal” forces.
- Narratives of the Seven Sleepers (Surah al-Kahf) or Qitmeer (their dog) in taweez for unbreakable protection, handwritten by Sufi masters.
- Companion stories (e.g., debated hadiths of Abdullah ibn Amr hanging dua for children) fuel ongoing permissibility debates.
- Modern lore: Mysterious taweez appearing in homes, or commercial versions (e.g., online “wealth attraction” with mystic pearls) blending tradition and entrepreneurship.
Shams al-Ma’arif itself inspires warnings: improper recitation or square construction allegedly draws jinn; some traditions call it “cursed” without proper spiritual preparation.
The Allure and Caution of These Curious Traditions
The unusual stories behind taweez – from al-Buni’s planetary-timed squares to repurposed horns and love charms, illuminate a vibrant esoteric heritage. These recipes, preserved in grimoires and folk practices, showcase Islam’s complex dialogue with pre-existing traditions: adaptation, purification, and occasional controversy.
These curiosities enrich our view of Islamic spiritual diversity – from Sufi gnosis to regional folkways, but serve as a reminder: esoteric knowledge demands caution, wisdom, and unwavering monotheism.