- Wearing Taweez or Amulets
We shall discuss the topic under the following headings:
1.The Noble Quran.
2.Sahih Ahadith.
3.The amal of Salaf e Saliheen.
4.Tafaseer.
5.Proofs from Scholars of Those who claim Wearing Taweez is Shirk.
#1#FROM THE NOBLE QURAN
ALLAH says in the Noble Quran
1.“We sent down in the Quran that which is a CURE and mercy for the faithful”. (17:82)
2.“Say: For those who have faith, it (Quran) is a guidance and HEALING; but as for those who are faithless, there is a deafness in their ears and it is lost to their sight”. (41:44)
#2# FROM SAHEEH AHADITH
Hadith 1. 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]
Hadith 2.
. 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
Hadith 3.
"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]
Hadith 4.
"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]
Hadith 5.
" '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]
"Imam an-Nawawi in Sharh Muslim states:
'There are two types of ahadith concerning this [For eg.. “He who wears an amulet commits Shirk.” (Ahmad, 4/156) And he (peace be upon him) said: “Verily, incantations, amulets and Tiwalah are Shirk.” (Abu Dawood, no. 3883)]
It 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 as the one which contain quran are allowed and the those which contain polytheistic things written in it is shirk. (see hadith no 7,8 below)
Allama Sa'idi in Sharh Sahih Muslim says :
"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]
Hadith no 6.
"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']
Hadith 7.
Jabir said: “I had an uncle who used to treat people with incantations for the scorpion’s sting. When the Prophet (peace be upon him) forbade incantations, he came to him and asked him: ‘O Messenger of Allah, You have forbidden incantations, and I treat those who are stung by scorpions with incantations.’ He (peace be upon him) said: ‘He who can help his brother, let him do so.’ (Sahih Muslim, no. 2199)
Hadith 8.
The Prophet (peace be upon him) said: “There is no harm in incantations as long as they do not include Shirk. (Sahih Muslim, no. 2200)
#3#FROM THE AMAL OF SALAF E SALIHEEN...
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). [Al-Musannaf ibn Abi Shayba, 5.439].
#4# FROM TAFASEER ....
1.Imam al-Qurtubi says
"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']
2.Allama Alusi al-Hanafi says
"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]
3. Hafiz Ibn Kathir says
"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" [Tafsir Ibn Kathir, under Sura al-Mu'minun, verse 97)
4. Qadi Shawkani says
He too narrates the same hadith (.But for those children who were not yet literate, we would write it and then put it around their necks) under the ayah 97 of Surah Al uminun in Fath al-Qadir.
#5#What the Imams Of Ahle Hadith or Salafis say...
I. Ibn Taymiyya writes:
1."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]
2. “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. (Fatawa Ibn Taymiyya)
3.Sayyiduna Ali (Allah be pleased with him) says: 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).
II. Ibn Qayyim al Jawziyyah(Student of Ibne Taymiyya) 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]
CONCLUSION :
There are overwhelming proofs from Quran , Sahih Ahadith ,Amal of Sahaba and that of Salafe Saliheen to know that Wearing Of Amulets is not only allowed but is Sunnah of the Salaf.
To call it Shirk would be an exaggeration and the Person accusing others of shirk should be aware that he himself could become a kafir in the light of hadith
1.Prophet Muhammad (Salalaho alehe wasalam) said : If a person says to his brother, O KAFIR (disbeliever) ! Then surely one of them is such. (i.e; Kafir) (Sahih Bukhari Volume 8 Book 73 Number 125)
2.Prophet Muhammad (Salalaho alehe wasalam) said : Any person who calls his brother: O Unbeliever! (then the truth of this label) would return to one of them. If it is true, (then it is) as he asserted, (but if it is not true), then it returns to him (and thus the person who made the accusation is an Unbeliever). [Sahih Muslim Book 001, Number 0117:]
mashallah very helpful
ReplyDeleteMashallah very helpful my brother is askin proof of wearing taweez an asking where its says in quran that it is allowed to wear taweez
ReplyDeleteAlso please refer islamqa.com detailed answer for above explanation. They ate up half part of information and showing only which suits them
Deleteamir ib shoaid : we would write it and then put it around their necks" [Musnad Ahmad ibn Hanbal vol.2,Abu Dawud, in 'Chapter of Medicine
ReplyDeletehere "we" means Amir and his grand father used to to put it around the neck of illiterate children. but prophet only taught them dua , he did not tell them to go ahead and make a taweez of dua and hand it on necks of illiterate children.
now no where in the quotations mentioned from the quran and hadis proves that it is allowed to make taweez of quranic aayats and use it to qure. but what they actually means is you have to read it with full ehteram and than it works for you.
one more thing no where in the above mentioned hadis and aayats it is proved that prophet himself made taweez of duas and ayats and hung it around the neck of himself or others for cure..
taweez is shirk , bida and open gates for kufr.
I
DeleteAm agreed with you
Sallam brother you need to be careful with saying shirk bida and kufr if that's. The case why do you go doctors when you are ill you seek help from doctors which some are non Muslim. Second.Prophet Muhammad (Salalaho alehe wasalam) our prophet messenger of ALLAH swt close to ALLAH SWT they didn't not need to hang nor to write taweez because they are the messenger of ALLAH swt anything they touched was blessed so please do not aswel use the word shirk bida and kufr without knowledge thank you
ReplyDeleteBrother umar you seem ignorant here.indeed Prophet muhammad s.a.w. was so blessed. But my question to you than why our prophet was effected by sihr. Beacause Allah want to show us if you go through these things don't be hopeless or don't commit sin beacuse the cure is also from the quran to recite the verses. First of all prophets are a rolemodel to thier people . That's why we keep beard . offer namaz as prophet muhammad offerd or told us to. And many things . never in his life he granted the quranci tawwez rather he simply rejected all of them . beachse Allah knows about future ( who could else ?) He knows that shaitaan will let them do this .so is the reason our prophet simply prohibited every taweez. Because he was not specified talking about tawwez . he simply prohibited every type of tawwez . and we know this from many more hadith. Or he never said to any of his companions to do. People at that time to feel sick . they simply recite and blow on themselves. Now as per your exapmle of doctor. Suppose u go to a doctor and you have headache . and doctor tells you take this medicine and put it around your neck or put it in your pocket you will be cured. How foolish he will sound. Rather he will say eat this medicine unless you get cured.simply .when you go by the quran. quran teaches us to take quran for cure. And this verse specified by the life of Prophet. He use to recite verse of quran and blow on himself and on others. And he told us to do this. For example recite ayat al kursi at night and blow it on yourself. Why doesn't he told us to write it on paper and put it on your neck. You will get cured by reciting it with full belief. Don't be misguided by goons thier making money from this .and fooling people with there foolish references which is clearly out of the context. Our sahaba also used to recite it not write it. And Allah knows best.
Delete.
.
"Hadith 7.
ReplyDeleteJabir said: “I had an uncle who used to treat people with incantations for the scorpion’s sting. When the Prophet (peace be upon him) forbade incantations, he came to him and asked him: ‘O Messenger of Allah, You have forbidden incantations, and I treat those who are stung by scorpions with incantations.’ He (peace be upon him) said: ‘He who can help his brother, let him do so.’ (Sahih Muslim, no. 2199)
Hadith 8.
The Prophet (peace be upon him) said: “There is no harm in incantations as long as they do not include Shirk. (Sahih Muslim, no. 2200)"
AOA. I am really sorry to say that both given References are Wrong. i have confirmed them by my own self . In Hadith 8 neither he mentioned that who narrate this hadith . Please brother write the valid and confirmed hadith.
The reference no. is wrong but the hadith is correct
DeleteReference of Hadith 8
Sahih Muslim: 5732
Reference of Hadith 7
Sahih Muslim: 5727
Please see the Hadith by Amar bin Shuaib is Daif:
ReplyDeleteHome » Jami` at-Tirmidhi » Chapters on Supplication » Hadith
كتاب الدعوات عن رسول الله صلى الله عليه وسلم
48
Chapters on Supplication
(93)
Chapter:
(94)
باب
Amr bin Shu’aib narrated from his father, from his grandfather, that the Messenger of Allah said:
“When one of you becomes frightened during sleep, then let him say: ‘I seek refuge in Allah’s Perfect Words from His anger, His punishment, and the evil of His creatures, from the whisperings of the Shayatin, and that they should come (A’udhu Bikalimatillahit-Tammati Min Ghadabihi Wa Iqabihi Wa Sharri Ibadih, Wa Min Hamzatish-Shayatini Wa An Yahdurun).’ For verily, they shall not harm him.’”He said: “So Abdullah bin Amr used to teach it to those of his children who attained maturity, and those of them who did not, he would write it on a sheet and then hang it around his neck.”
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَيَّاشٍ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " إِذَا فَزِعَ أَحَدُكُمْ فِي النَّوْمِ فَلْيَقُلْ أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّةِ مِنْ غَضَبِهِ وَعِقَابِهِ وَشَرِّ عِبَادِهِ وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ . فَإِنَّهَا لَنْ تَضُرَّهُ " . قَالَ وَكَانَ عَبْدُ اللَّهِ بْنُ عَمْرٍو يُلَقِّنُهَا مَنْ بَلَغَ مِنْ وَلَدِهِ وَمَنْ لَمْ يَبْلُغْ مِنْهُمْ كَتَبَهَا فِي صَكٍّ ثُمَّ عَلَّقَهَا فِي عُنُقِهِ . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ .
Grade : Da’if (Darussalam)
Reference : Jami` at-Tirmidhi 3528
In-book reference : Book 48, Hadith 159
English translation : Vol. 6, Book 45, Hadith 3528
Very nicely composed , Thank you brother , God bless you .
ReplyDeleteI know only one hadees from tirmizi on this , but you have given enough references on this topic .
But the so called neo-salafis and ahle hadees will not agree on this even after there revered scholar Ibne Tayniyyah stated that it is allowed to use taweez.
They have this problem of not accepting the truth and making unnecessary fuss about shirk and bidah
Gog give some hidaya to the so called modern ahl e hadees people
Regards
Zakawath
in all of the Haditsh mentioned by you, WEARING of Taweez is not proven. but i have many Hadiths which proves Wearing of Taweez is Shirk. yeah, you can blow, rub hand after reciting Quranic verses. but Quran is the book not Medicine.
ReplyDeletenowhere in Quran is written that wear Taweez, have u ever read Quran ? How could you said "Wearing of Taweez is proven form Hadiths" as nowhere in Hadiths it is mentioned ?
ReplyDeletein Islam we have been ordered to take guidance only from Prophet's Hadiths and Quran not from other persons. you are giving examples of other person who used to wear Taweez. Prophet never did it and Quran doesn't say to do it.
ReplyDeleteIt was narrated from ‘Uqbah ibn ‘Aamir al-Juhani that
ReplyDeleteA group came to the Messenger of Allaah (SAWW) [to swear their allegiance (bay’ah) to him]. He accepted the bay’ah of nine of them but not of one of them. They said, “O Messenger of Allaah, you accepted the bay’ah of nine but not of this one.” He said, “He is wearing an amulet.” The man put his hand (in his shirt) and took it off, then he (the Prophet (peace and blessings of Allaah be upon him)) accepted his bay’ah. He said, ‘Whoever wears an amulet has committed shirk.”
(Narrated by Ahmad, 16969)
Delete- The man who was wearing the tamimah was giving bayah which means he was new in
Islam? so prove it to me he was wearing taweez with some sort of dua from the quran?
- And the words in Hadith are "l^sJSai" "he broke it (into pieces) " .
- Can a Tawidh (with quranic verses written on paper,and enclosed in a cover) , be
broken (into pieces) ?
- And further, if it was a tawidh containing Quranic verses, How could have
Prophet(peace be upon him) let him show such a disrespect to it (disrecpect by
breaking it) ?
So the tamimah which that man was wearing was without doubt a pearl,mollusc or
bone.
Bro u adopted a correct way 2 deal with these deviants...
DeleteTotally agree wid ua explanation ������
Brothers this hadith says they came to plead allegiance to the prophet pbuh. So obviously they were not muslim. Hence the taweez they where wearing has ni quran in it so it was haraam. Brothers please try read with a more detailed eye please.
DeleteDear brother, as you have said that group was non-muslims (may b Mushriks), so if they were already Mushriks aor Kafirs then Why would Prophet S.A.W said AMULET IS SHIRK? (Because as per your theory if they were already Mushriks and they were not Muslims) so how come Prophet S.A.W was calling it a SHIRK and said its a SHIRK thing to wear Amulet? Think on it pls. Thanks
DeleteIf you guys ever get chance to open taweez just look. I have seen many of them writing quran upside down with names of shaytaan or jinn or numbers. Our people scared to investigate.
ReplyDeleteThat's why it is not recommended to be on safer side not to involve in these things and that's why prophet and sahaba and most of the scholars said it is not permissible.
Praise be to Allah.
ReplyDeleteFirstly:
The hadeeth referred to was narrated by Abu Dawood (3893), at-Tirmidhi (3528), Ahmad in al-Musnad (6696) and others via Muhammad ibn Ishaaq from ‘Amr ibn Shu‘ayb, from his father, from his grandfather, that the Messenger of Allah (blessings and peace of Allah be upon him) said: “If one of you wakes up in alarm, let him say: A‘oodhu bi kalimaat-illaah il-taammaati min ghadabihi wa ‘iqaabihi wa sharri ‘ibaadihi wa min hamazaat al-shayaateeni wa an yahduroon (I seek refuge in the perfect words of Allah from His wrath and His punishment and from the evil of His slaves and from the evil promptings of the devils and from their presence)’, for then they will never be able to harm him.” ‘Abdullah ibn ‘Amr used to teach these words to those of his children who reached puberty, and for those who had not reached puberty he would write them down then hang it around their necks.
There are some reservations about this isnaad of this hadeeth, because it is one of the reports narrated by Muhammad ibn Ishaaq, who is mudallis (i.e., he used vague words in order to give a false impression) and he narrated by saying ‘an (“from”, instead of “I heard” and so on).
At-Tirmidhi said: This is a hasan ghareeb hadeeth.
Ash-Shawkaani said in Fath al-Qadeer (3588): Its isnaad includes Muhammad ibn Ishaaq, concerning whom the scholarly opinions are well known.
Al-Albaani said: It is hasan apart from the words “‘Abdullah ibn ‘Amr used to teach these words…” Saheeh at-Tirmidhi (3528). See also as-Silsilah as-Saheehah (1/529); at-Ta‘leeq ‘ala Musnad Ahmad, ar-Risaalah edition (11/296); an-Nahj as-Sadeed by ad-Dawsari, no. 111.
Based on that, what is narrated about ‘Abdullah ibn ‘Amr (may Allah be pleased with him) hanging this supplication around the necks of his children is not correct, because the isnaad of this addition to the hadeeth is not saheeh.
Secondly:
With regard to the use of amulets and ta’weez [also spelled ta’wiz, taveez, etc], if it contains words from the Qur’an or du‘aa’ (supplication), then there is a difference of scholarly opinion concerning that, as to whether it is disallowed or permitted.
Undoubtedly disallowing that is a means of preventing objectionable beliefs, especially nowadays. If it was regarded as makrooh (disliked) by most of the earlier generations, even though their time was further removed from innovations, misguidance and polytheistic beliefs, and was closer to the light of revelation and faith, then in times such as our own, when ignorance and innovation are widespread, disallowing it is more appropriate.
Reading Hadees Shareef provides many benefits such as learning about the life of the Prophet (pbuh) and the general moral prescriptions of Islam.
ReplyDeleteI check that all hadees they are all not sahi
ReplyDeleteThis comment has been removed by the author.
ReplyDeleteShaykh Sulaymaan ibn ‘Abd al-Wahhaab said:
ReplyDelete“Know that the scholars among the Sahaabah and Taabi’een and those who came after them differed as to whether it is permissible to hang up amulets which only contain words from the Qur’aan or names and attributes of Allaah.
One group said that this is permissible. This was the view of ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas and others. This is the apparent meaning of the report narrated from ‘Aa’ishah and it was the view of Abu Ja’far al-Baaqir and Ahmad, according to one report. They interpreted the hadeeth as referring to amulets which involve shirk; with regard to those which contain words from the Qur’aan or the names and attributes of Allaah, then they are like ruqyah which uses the same words.
I say, this appears to be the view of Ibn al-Qayyim.
Another group said that this is not permissible. This was the view of Ibn Mas’ood and Ibn ‘Abbaas, and is the apparent meaning of the view of Hudhayfah, ‘Uqbah ibn ‘Aamir and Ibn ‘Akeem (may Allaah be pleased with him). This was also the view of a group of the Taabi’een, including the companions of Ibn Mas’ood and Ahmad, according to one report which was chosen by most of his companions. It was also the view of the later scholars, who quoted this and similar ahaadeeth as evidence. The apparent meaning is that it is general in application and does not differentiate between amulets which contain Qur’aan and amulets which contain other things, unlike ruqyah where there is a differentiation. This is supported by the fact that the Sahaabah who narrated the hadeeth understood it to be general in meaning, as was quoted above from Ibn Mas’ood.
Abu Dawood narrated that ‘Eesa ibn Hamzah said: “I entered upon ‘Abd-Allaah ibn ‘Akeem and his face was red due to high fever. I said, ‘Why don’t you hang up an amulet?’ He said, ‘We seek refuge with Allaah from that. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever hangs up anything will be entrusted to its care…”’”
This scholarly difference was concerning hanging up amulets which contain Qur’aan or names and attributes of Allaah, so what do you think about the things which were innovated later on, doing spells (ruqyah) using the names of shayaateen (devils) and others and hanging them up, and even being attached to those shayaateen, seeking refuge in them, slaughtering animals for them, asking them to ward off harm and bring benefits – actions which are pure shirk? This is prevalent among many of the people, except for those whom Allaah keeps safe and sound. Think about what the Prophet (peace and blessings of Allaah be upon him) said and what was the practice of the Sahaabah and Taabi’een, and what the scholars after them mentioned on this topic and others. Then look at what happened in the later generations. It will become clear to you what the religion of the Messenger (peace and blessings of Allaah be upon him) is, and how it has now become alienated in all ways. And Allaah is the One Whose help we seek.
(Tayseer al-‘Azeez al-Hameed, p. 136-138)
Shaykh Haafiz Hakami said:
ReplyDeleteIf they – i.e., amulets – contain clearly-written Qur’aanic verses or saheeh ahaadeeth, there was some dispute among the salaf – the Sahaabah, the Taabi’een and those who followed them – as to whether they are permissible.
Some of them – i.e., some of the Salaf – said that this was permissible. This was narrated from ‘Aaishah (may Allaah be pleased with her), Abu Ja’far Muhammad ibn ‘Ali, and others among the salaf.
Some of them said that this was not allowed; they regarded it is makrooh and not permitted. They include ‘Abd-Allaah ibn ‘Akeem, ‘Abd-Allaah ibn ‘Amr, ‘Uqbah ibn ‘Aamir, and ‘Abd-Allaah ibn Mas’ood and his companions such as al-Aswad and ‘Alqamah, and those who came after them such as Ibraaheem al-Nakha’i and others – may Allaah have mercy on them.
Undoubtedly not allowing that is a safer precaution to prevent means that lead to wrong beliefs, especially in our own times. If most of the Sahaabah and Taabi’een regarded it as makrooh in those noble times when the faith in their hearts was greater than a mountain, then regarding it as makrooh in these times of trials and tribulations is more appropriate and is more on the safe side. So how about when this concession has led people to things which are purely haraam and they have made it a means to those things? For example, they make amulets for seeking refuge, on which they write an aayah or soorah or the phrase “Bismillaah ir-Rahmaan ir-Raheem (In the name of Allaah, the most Gracious, the Most Merciful), then underneath it they put some devilish mumbo-jumbo, the meaning of which no one knows except one who has read their books. Or they divert the hearts of the common folk from putting their trust in Allaah and make them dependent on the things that they have written, and most of them frighten the people, before anything even happens to them. One of them will come to the person whom he wants to trick out of his money, knowing that the person is relying on him and trusts him, and he says: “Such and such is going to happen to your family or your wealth or to you,” Or he says, “You have a qareen (constant companion) from among the jinn,” or the like, and he describes things to him and and tells him things about himself that the Shaytaan whispers to him, to make him think that he has true insight and that he cares about him and wants to bring him some benefit. When the heart of the ignorant fool is filled with fear of what has been described to him, he turns away from his Lord and turns to this charlatan with all his heart and soul; he puts his trust in him and relies on him instead of Allaah, and says to him, “What is the way out from the things that you have described? What is the means of warding them off?” It is as if he (the charlatan) has control over benefit and harm, at which point his hopes are raised and he becomes more greedy, wondering how much he will be able to take. So he tells him, “If you give me such and such, I will write an amulet for that which will be this long and this wide” – he describes it and speaks to him in a nice manner. Then he hangs up this amulet to protect him from such and such diseases. Do you think, after all that we have mentioned, that this belief is a form of minor shirk? No way; it means that one is taking as one’s god someone other than Allaah, putting one's trust in someone other than Him, turning to someone other than Him, relying on the deeds of created beings and trying to divert people from their religion. Can the Shaytaan do any of these tricks except with the help of his devilish brethren among mankind?
“Say: ‘Who can guard and protect you in the night or in the day from the (punishment of the) Most Gracious (Allaah)?’ Nay, but they turn away from the remembrance of their Lord”
[al-Anbiyaa’ 21:42 – interpretation of the meaning]
Then along with the devilish mumbo-jumbo, he writes on the amulet something from the Qur’aan, and hangs it up when he is not taahir (in a state of purity), when he is in a state of minor or major impurity, and he never shows any respect towards it or keeps it away from other things. By Allaah, none of the enemies of Allaah have treated His Book with as much contempt as these heretics who claim to be Muslims. By Allaah, the Qur’aan was revealed to be recited and followed, for its commandments to be obeyed and its prohibitions heeded, for its information to be believed and its limits to be adhered to, for its parables and stories to serve as lessons, and for it to be believed in.
Delete“… the whole of it (clear and unclear Verses) are from our Lord…”
[Aal ‘Imraan 3:7 – interpretation of the meaning]
But these people have ignored all of that and cast it behind their backs; they have merely memorized a few words in order to earn their living from them, like any other means of earning a living that enables them to do haraam things, not things which are permitted. If a king or a governor wrote a letter to his subordinate, telling him to so such and such and not to do such and such, commanding the people in your city to do such and such and forbidding them to do such and such, etc., and he took that letter and did not read it or think about its instructions, and he did not convey that to those to whom he was commanded to convey it, but instead he took it and hung it around his neck or his arm, and did not pay any attention at all to what was in it, the king would punish him severely for that. So how about that which was revealed from the Compeller of the heavens and the earth, Who has the highest description in the heavens and on earth, to Whom is all praise in the beginning and at the end, to Whom all things return, so worship Him and put your trust in Him, He is sufficient for me, there is no god but He, in Him I put my trust and He is the Lord of the Mighty Throne. And if they (amulets) contain anything but the two revelations (i.e., Qur’aan and saheeh Sunnah) then this is shirk without a doubt, and is more akin to the azlaam (arrows used during the jaahiliyyah for seeking luck or help in decision making) in being far-removed from the characteristics of Islam.
If they (amulets) contain anything other than the two revelations and instead contain mumbo-jumbo from the Jews or worshippers of the temple, stars or angels, or those who use the services of the jinn, etc., or they are made of pearls, strings, iron rings, etc., then this is shirk, i.e., hanging them up or wearing them is shirk, beyond a doubt, because they are not among the permissible means or known forms of treating disease. It is simply a belief that they will ward off such and such a problem or pain because of their so-called special features. This is like the belief of idol-worshippers concerning their idols, and they are like the azlaam (arrows) which the people of the jaahiliyyah used to take everywhere with them and consult whenever they had to make a decision. These were three arrows, on the first of which was written ‘Do’, on the second ‘Do not do’ and on the third ‘Try again.’ If the person picked out the one which said ‘Do’, he would go ahead and do that thing; if it said, ‘Do not do’, he would not do it, and if it said, ‘Try again,’ he would consult them again. Instead of this, Allaah – to Whom be praise – has given us something better, which is the prayer of Istikhaarah.
DeleteIn conclusion, these amulets which do not contain Qur’aan or Sunnah are just like the azlaam in that they involve corrupt beliefs and go against the sharee’ah and are far-removed from the characteristics of Islam. Those who believe in pure Tawheed keep as far away as possible from such things. The faith in their hearts is too great to permit anything of this sort to enter their hearts. Their status is too high and their certainty of faith is too strong for them to put their trust in anyone other than Allaah or to seek the protection of anyone other than Him. And Allaah is the Source of strength.
(Ma’aarij al-Qubool, 2/510-512)
Shaykh al-Albaani (may Allaah have mercy on him) said:
ReplyDeleteThis misguidance is still widespread among the Bedouin, fellahin (peasants) and some of the city-dwellers. Examples include the pearls which some drivers put in their cars, hanging them from the rear-view mirror. Some of them hang an old shoe on the front or back of the car; some hang a horse-shoe on the front of their house or shop. All of that is to ward off the evil eye, or so they claim. And there are other things which are widespread because of ignorance of Tawheed and the things which nullify it such as actions of shirk and idolatry which the Messengers were only sent and the Books were only revealed to put an end to. It is to Allaah that we complain of the ignorance of Muslims nowadays, and their being far away from their religion.
(Silsilat al-Ahaadeeth al-Saheehah, 1/890, 492)
And Allaah knows best
The scholars of the Standing Committee said:
ReplyDeleteThe scholars are agreed that it is haraam to wear amulets if they contain anything other than Qur’aan, but they differed concerning those which do contain Qur’aan. Some of them said that wearing these is permitted, and others said that it is not permitted. The view that it is not permitted is more likely to be correct because of the general meaning of the ahaadeeth, and in order to prevent means of shirk.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.
(Fataawa al-Lajnah al-Daa’imah, 1/212)