Amaliyaat has a deep and specific affinity with Dua (supplication) and Munajat (whispered prayers). The purpose of reciting Ayat, performing the Wird of Asma-e-Ilahi (Divine Names), or writing them and creating their Naqsh is to benefit from their blessings (Barakat) and spiritual grace (Faiz), just as we draw benefit from Faiz in Dua or Munajat.
Allah Ta’ala has declared: “ما خلقت ھذا باطل“ (“You have not created all this in vain”).
From this, it is absolutely clear that Allah has embedded both Faida (benefit) and Nuqsan (harm) within everything. However, whether a thing delivers benefit or harm depends entirely upon the Will of Allah. Whichever task Allah wishes to extract from a thing, it functions exactly in that manner. The actions of Zahr (poison) and Taryaq (antidote) operate strictly according to the Will and Masheeat (Divine Intent) of Allah. The function of Zahr is to kill, and the function of Taryaq is to cure. Yet, this characteristic is not their personal inherent power; it is dependent upon the Will of the Lord whether Zahr causes death or brings healing, and whether Taryaq brings healing or causes death. This is the core belief of a Saheeh-al-Aqeeda (sound in faith) Muslim. Nonetheless, Allah Ta’ala has placed specific Khawaas (properties) within everything, and most of the time, it is these very properties that manifest. Deviations from this are Shaz-o-Nadir (rare exceptions), and even if they occur, they must be understood as the wisdom (Maslahat) of Allah.
Precisely in this manner, Allah has embedded specific influences within planets (Sayyarat), cosmic mansions (Manazil), day and night, hours (Ghari), and passing moments—signifying that a particular Sa’at (astrological hour) is the hour of Ijabat (acceptance) for the fulfillment of Dua. At this specific time, Sajda (prostration) is permissible, while at another time, performing Sajda is impermissible and will not be accepted.
The cosmic charts of Sa’d-o-Nahs (auspicious and inauspicious times) prepared by the scholars of Ilm-e-Hayat (astronomy) cannot be deemed absolute; events may occur in accordance with them, or they may manifest completely against them. This is because the Fail-e-Haqeeqi (the Absolute Doer) is solely and exclusively the Divine Essence of the Lord. “ان اللہ یفعل مایرید“ (“Indeed, Allah does whatever He wills”). He has neither an advisor (Musheer) nor any partner or associate (Shareek). He is the Mukhtar-e-Kul (Absolute Sovereign). Alhamdulillah! This is our core Aqeeda (belief).
However, certain self-styled Aamil take undue advantage of people by leveraging the names of the Sa’d-o-Nahs influences of the planets. For instance, if a woman’s children do not survive, these Aamil tell her: “You are under the ill-effect of such-and-such planet’s Nahusat (ominousness), and your home has become the center of Nahusat,” or “You are under the shadow of a ghost or witch,” or “A Jin has possessed you; it is because of their Nahusat that your children do not survive.”
It is said that the people of ancient times were superlative masters of Ilm-e-Nujoom (astrology). This fact is verified by ancient history, and various historical monuments stand as living proof of it. Those people were thoroughly well-acquainted with the power of the Sayyarat and their influences; however, they lacked Hidayat (divine guidance) to view them merely as Makhlooq (creatures of Allah) and benefit from them accordingly. Instead, they mistakenly included these planets within the Essence and Attributes of Allah Ta’ala and began practicing Parastish (worship) toward them. Even today, certain nations worship the sun, moon, and stars, offering arguments in defense that the moon holds a unique connection with the ocean, and that the tides and storms in the sea occur due to the waxing and waning of the moon. They consider the moon as a major variable in the efficacy of Amaliat, and thus align their Aurad-o-Wazaif, A’maal-o-Ashghal, and Taweezat strictly according to the Urooj-o-Zawal (rise and fall) of the moon. Furthermore, some foolish individuals accept the influence of each planet as independently absolute, attributing every world event and accident to the influences of Nujoom. (Astaghfirullah!) This Aqeeda is completely Khilaf-e-Shara (against sacred law). While everyone acknowledges their partial, localized effects—and who can deny that?—the Lord Ta’ala did not create them without purpose. He placed Fawaid (benefits) and Nuqsan within them just as they exist in other objects, but these effects are not personal; they are bestowed by the Lord (Ata-e-Karda).
Many people frequently ask: “If we perform a specific Amal, or obtain a particular Taweez or Lauh, will our problems really be solved?” Such individuals must understand that man’s duty is only to make the Koshish (effort); the ultimate Entity that grants Qubooliat (acceptance) is the Supreme Essence of Allah Tabarak-wa-Ta’ala.
No Wird, Wazifa, Naqsh, or Lauh in this entire world can manifest its effect until and unless the Izn (permission) of Allah is included.
Strengthen your Imaan (faith) and Aqaid (beliefs). Fall into Sajda before the Bargah-e-Ilahi (Divine Presence) and beg for the success of your Amal. Insha-Allah, if Allah wills, success will surely manifest.