Monday, 29 June 2015

Taweez(Amulet): Permissible Or Impermissible

LAST UPDATE: 17/AUGUST/2016


Taweez(Amulet): Permissible Or Impermissible


ENGLISH VIDEO: Distinguishing between the Taweez made by Ulema and By Magician | 4 MINS 51 SECS

ENGLISH VIDEO: Jadoo Tona Black Magic is Haram in Islam Dr.Tahir-ul-Qadri | 7 MINS 26 SECS

ENGLISH VIDEO: Science of numbers in Ta'wizat - ilm ul awfaaq - Shaykh Asrar Rashid | 9 MINS 40 SECS

ENGLISH VIDEO: Science of Taweezat | 22 MINS

ENGLISH VIDEO: Taweez and 4th type of Magic | 3 MINS 38 SECS

URDU VIDEO: Taweez ki Haqeeqat - Amulet Pahenna Kaisa | 13 MINS 39 SECS

VIDEO: Will deviants put shirk fatwa upon their Imam Ibn Tayyima because he use to wears Taweez(Amulet) | 3 MINS 16 SECS
                          
CORRECTING ZAKIR NAIK ABOUT THE CONCEPT OF TAWEEZ/AMULET
0063 ZAKIR NAIK CLAIMS THAT WEARING TAWEEZ LEADS TO SHIRK #ENGLISH | Duration: 20mins

0064 ZAKIR NAIK CLAIMS THAT WEARING TAWEEZ LEADS TO SHIRK #URDU | Duration: 20mins 40secs

URDU BOOK: Ahkaam e Taweezat mah Taweezat ka sabot by Mufti Hashim Khan (Scanned Version) | Pages: 200

URDU BOOK: Ahkaam e Taweezat mah Taweezat ka sabot by Mufti Hashim Khan (Text Version) | Pages: 200


ENGLISH BOOK: Amulets and Ruqyas in Islam by Fazal ullah chishti | PAGES: 115
https://archive.org/details/AmuletsAndRuqyasInIslamByFazalUllahChishti_201608 

URDU BOOK: Taweez Jayaz ya Najayaz by Sabri Chishti | Pages: 89

ENGLISH BOOK: Exposing an article on Taweez | Pages: 44

Taweez - Amulets in Light of Quran & Sunnah

Clarification of Ruqya Shar’eeya & Ruqya Shirkiya, the reality of Magic, Evil Eye and its Cure
http://mrehan786.blogspot.in/2015/11/clarification-of-ruqya-shareeya-ruqya.html

786 As Bismillahir Rahmanir Raheem

ENGLISH VIDEO: Blackmagic, Ta'weez & Fake Peer's seminar [FULL] | 2 HOURS 57 MINUTES

URDU VIDEO: Proof for Permissibility of Taveez (Amulets) - Syed Mazhar Hussain Jilani | 55 MINUTES


ENGLISH VIDEO: Whispers That Possess - Shaykh Atabek Shukurov – USMS | 2 HOURS 38 MINS






The defenition of a ta'wiz is simply a written du'a from the Qur'an or ahadith, and is for the one who cannot read or has not memorized that particular du'a. It is written on a piece of paper and is worn around the neck.




We, the Ahl as-Sunna, believe that to wear a ta'wiz around the neck is permissible if the du'a' contained in it is written from the Qur'an or ahadith. 
Prophet Muhammad (may Allah bless him and grant him peace) used to recite du'a' and then blow onto the sick person. The Companions of the Prophet (may Allah bless him and grant him peace) also did this and they wrote the du'a' on a piece of paper and placed it around the neck of a person if they could not read it. Of course, the du'a's from the Qur'an and ahadith have the power to heal the sick. Some people say that if you wear the ta'wiz you are commiting shirk, but we shall prove, with the help of Allah, that it is permissible to wear a ta'wiz.


Quranic Proof # 1 


Following explanation by Imam al-Qurtubi (rah) on the topic taken from his Tafsir: 

Qur'an States:
 And We are sending down in the Qur’an what is healing and mercy for the believers. And it only increases the wrongdoers in loss. 

[Quran 17:82]



In explanation of the verse Imam Qurtubi (rah) writes.



وننزل من القرآن شيئاً شفاء؛ ما فيه كله شفاء.

الثانية: اختلف العلماء في كونه شفاء على قولين: أحدهما ـ أنه شفاء للقلوب بزوال الجهل عنها وإزالة الرّيب، ولكشف غطاء القلب من مرض الجهل لفهم المعجزات والأمور الدالة على الله تعالى. الثاني ـ شفاء من الأمراض الظاهرة بالرُّقى والتعوّذ ونحوه.

عن أبي سعيد: فأفاق وبرأ. فبعث إلينا بالنُّزل وبعث إلينا بالشاء، فأكلنا الطعام أنا وأصحابي وأبَوْا أن يأكلوا من الغنم، حتى أتينا رسول الله صلى الله عليه وسلم فأخبرته الخبر فقال: «وما يدريك أنها رقية» قلت: يا رسول الله، شيء ألقي في رُوِعي. قال: كلوا وأطعمونا من الغنم "




Translation: 
It has been said that he who does not seek cure through the Qur'an, Allah does not cure him.

Secondly: 
The scholars interpret that verse in two ways however: the first is that cure is for the hearts, by the removal of ignorance and doubt which hinder the understanding of miracles and matters pointing to Allah Almighty; the second, that cure is for outward diseases, through the use of healing verses [ruqya] and seeking refuge and the like. 

(
Bukhari and Muslim relate the hadith of ruqiyya through) Abu Sa`id al-Khudri ['a Companion healed an Arab from scorpion-bite by reciting al-Fatiha on him seven times, and the Prophet (Peace Be Upon Him) later asked him: How did you know it was a ruqya?']. 

(Qurtubi then lists instructions for making a kind of ruqya called nushra: various verses are recited over a clean container which is then filled with water; the water is then used for wudu' by someone who already has a valid wudu', and who also soaks his head and limbs with it but does not use it for ghusl or istinja'; it may be drunk; he then prays two rak`as at the conclusion of which he asks for healing, and so for three days.) 

The Prophet (Peace Be Upon Him) said: Cure for my Community is in but three verses of Allah's Book, a mouthful of honey, or cupping.(Tabari) He also said: Ruqya is allowed as long as there is no idolatry [shirk]; and if you can help your brother, help him. Malik ibn Anas said: To hang writings of Allah's Names upon oneself is permitted for healing and blessing but not for protection against the evil eye.

Abdullah ibn `Amr used to hang a protective invocation taught by the Prophet (Peace Be Upon Him) around the necks of his young children. (Abu Dawud and Tirmidhi - hasan)

The Prophet (Peace Be Upon Him) and the Companions hated the pagan kind of ruqya or talisman [tamima, qilaada]. Istishfa' [seeking blessing] with Qur'an is not shirk, whether hung on oneself or not. The Prophet (Peace Be Upon Him) said: Who hangs something (upon oneself), he is left to it for protection. Therefore who hangs Qur'an is certainly taken under Allah's protection, and He will not leave him to other than Him. Hanging a ruqya is accepted [among the Tabi`in] by: Ibn al-Musayyib, ad-Dahhak, Ja`far as-Sadiq, and Ibn Sirin (End of Qurtubi's words) 

[Reference for Above Tafsir of Qurtubi [rah] : al-Jami' li-ahkam al-Qur'an Volume 013, Page 156-163]


From Courtesy of Brother Waseem 


Quranic Proof # 2 

The Qur'an Has the Power of Healing

Allah Most High says in the Qur'an:

"...We send down in Qur'an that which is a healing and a mercy to the believers..."

[Sura Banu Isra'il, verse 82]


Qadi Shawkani writes in Tafsir of above verse,"If the Qur'an's du'a's are recited and blown on the sick, they will be cured.When the non-believers recite the Qur'an, their blasphemic disease will be cured"

[Tafsir Fath al-Qadir, under Sura Bani Isra'il, verse 82]



Ibn Kathir and Qadi Shawkani write in tafsir of above verse:

"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"

Reference for Above Tafsir :

[Musnad Ahmad ibn Hanbal vol.2; 

Abu Dawud, in 'Chapter of Medicine' [5:67] ; 

Tafsir Ibn Kathir, under Sura al-Mu'minun, verse 97;

Qadi Shawkani, Fath al-Qadir, under Sura al-Mu'minun, verse 97 ]



I would like to add these proofs 


Sahih Hadith Proof #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 honeyand Quran [Sunnan Ibn Majah Volume No.2, Hadith No. 3531]

Imam Ibn Hajr al-Asqalani (rah) said about this hadith: 

أخرجه ابن ماجه والحاكم مرفوعاً، وأخرجه ابن أبي شيبة والحاكم موقوفاً، ورجاله رجال الصحيح

Translation: It is narrated by Ibn Majah and Hakim in the 
Marfu form. It is also narrated by Ibn Abi Shaybah and Hakim in the Mawquf form. The men of these ahadith are those of Sahih [Fath ul Bari, Sharh Sahih ul Bukhari (11/321)]

najdi Wahabi sheikh ul Islam Ibn Qayyim al Jawziyyah 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]

Proof from Sahaba [radhiallahanho] and Salafs of wearing Taweez 

In the Musannaf of Abu Bakr ibn Abi Shayba, the permissibility of hanging a ta`wiz is reported from many of the Companions and early Muslims (Salaf), including: 

حدّثنا أبو بكر قال حدثنا عقبة بن خالد عن شعبة عن أبي عصمة قال: سألت سعيد بن المسيب عن التعويذ فقال: لا بأس إذا كان في أديم.

حدّثنا أبو بكر قال حدثنا يحيى بن آدم قال حدثنا حسن عن ليث عن عطاء قال : لا بأس أن يعلق القرءان


Translation: It is narrated that 
Sa’eed bin Musayb (one of the top ranking Tabi’i) was asked about wearing Amulets, he said: There is "No harm in doing so" 

Imam al 
Ata (rah) the Tabi’i and Faqih of Makkah said: There is no harm in hanging (ayahs of) Quran (around the neck)

[Musannaf Ibn Abi Shaybah, Volume No. 5, Page No. 439]

Mujahid, Abd Allah ibn `Amr, Ibn Sirin, `Abayd Allah ibn Abd Allah ibn `Umar, and others (Allah be well pleased with them all) also narrated it [Musannaf, 5.439] [/SIZE]


Proof from Sahih 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 




It is Permissible to Read Du'a and Blow Upon the Sick





Proof from Imam al-Bukhari and Imam Muslim :

"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 [17:87] ]


Imam Muslim writes:

"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, in Chapter of Tibb [17:87] ]




Imam Muslim again writes:

" '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 [17:91]


From the above narrations, it proves that to blow after reciting du'a's onto the sick is Sunna and the more pious the person is, the more healing power he has because he is blessed more than the less pious.



Najdi wahabi sheikh ul islam Ibn Taymiyya writes:


"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 ,pg 156]






Questions
Q) Some people ask, 'How is it allowed to blow dua's onto the sick when some ahadith say this is forbidden?'



Answer

A) Allama Sa'idi has written the answer to this question in great detail; he has also included the opinion of all the other great scholars, and we will present this here.


Allama Sa'idi writes:


"
Imam an-Nawawi in Sharh Muslim states: 

'There are two types of ahadith concerning blowing. [reciting a du'a and then blowing onto a person]. One of the types 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.


"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 [23:51] ]



In the same way as above there are two types of ahadith concerning ta'wiz. There are many narrations that forbid the use of ta'wiz and also many permitting their use.


Imam al-Qurtubi wrote in detail about both types of ahadith concerning ta'wiz:

"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' pg 354]


Here are the narrations which show the permission for one to wear a ta'wiz around one's neck:



Allama Alusi al-Hanafi, in his Tafsir of the Qur'an, writes:


"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]



Allama Shami al-Hanafi writes:

"It is permitted to write a ta'wiz and put it around the neck... It would be better if a person recites the du'as taught by the Prophet (may Allah bless him and grant him peace).
But if a person cannot read or is too young to recite then it is permitted for that person to put it around the neck"

[Rad al-Mukhtar, chapter on 'Qira'at'; Sa'idi, Sharh Sahih Muslim vol 2 Chapter on Tibb pg 411 ]







To conclude, it can be said that those verses that oppose the Qur'an, Shari'a, or the Sunna are forbidden to read and also forbidden to put around the neck.But as for the du'as and verses from the Qur'an and Sunna it is permitted to be written and put around the neck of a small child, illiterate or a sick person.

wahabi sheikh ul najdiya Ibn Taymiyya writes in his Fatawa: (ta'wizes).



In the name of Allah, Most Compassionate, Most Merciful,
Hanging or wearing of amulets (ta’wiz) is normally permissible for protection or healing provided certain conditions are met:

1)
 That they consist of the names of Allah Almighty or his attributes;

2)
 That they are in Arabic;

3) 
That they do not consist of anything that is disbelief (kufr);

4)
 The user does not believe the words have any affect in themselves, but are empowered to do so by Allah Most High.



It is narrated from Amr ibn Shu’ayb, from his father, from his grandfather (Abdullah ibn Amr ibn al-Aas (Allah be pleased with them all), that the Messenger of Allah (Allah bless him & give him peace) used to teach them (the Sahabas) for fearful situations the following words:

“I seek refuge in Allah’s perfect words from His wrath, the evil of his servants, the whispered insinuations of devils, and that they come to me”







Due to the above, most of the scholars have declared the using of amulets (ta’wiz) permissible as long as the above conditions are met. It is similar to using medication which is permissible and not against the concept of reliance in Allah (tawakkul) or monotheism Tawhid. However, it is not permissible to regard the Ta’wiz to be effective in it self, just as it is not permissible to regard medicines to be effective in them selves.

As for that which is reported from some, including Ibn Mas’ud (Allah be pleased with him), 
that hanging Ta’wizes is shirk, this is understood to mean those Ta’wizes that resemble the one’s used in the days of ignorance (jahiliyya), or if used thinking that it is the ta’wiz itself that cures or protects, not Allah, or if it contains impermissible invocations or one’s whose meaning is not known.



wahabi sheikh ul najdiya Ibn Taymiyya writes in his Fatawa:




“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.



Sayyiduna Ali (Allah be pleased with him) says:
 This Dua should be written and tied to the arm of the woman. We have experienced that there is nothing more amazing than this” 

(Reference : Fatawa of Najdi wahabi sheikh ul Islam Ibn Taymiyya 19/65). 



wahabi sheikh ul najdiyaIbn Taymiyya’s student Imam Ibn al-Qayyim
 

also narrates the permissibility of using Ta’wizes from a number of salafs including the great Imam Ahmad ibn Hanbal (Allah have mercy on him). 
Thereafter Ibn al-Qayyim himself quotes various Ta’wizes 

(Reference : Zad al-Ma’ad, 3/180).


In view of the foregoing, it becomes clear that generally using of Ta’wizes is not something that is impermissible or Shirk. However, it is necessary that the above mentioned conditions are met.






Today we have people who are victims of immoderation. There are some people who declare all types of Ta’wizes to be Shirk and Kufr. Others, on the other hand, think Ta’wizes to be everything. Both these types of understandings are incorrect.


Using of Ta’wizes is permissible, but with moderation. Normally it is better to recite the Duas which are prescribed for every problem and illness, and along with that resort to medical treatment. However, if Ta’wizes are used sometimes, then it is permissible.


If there is a fear that a person will begin to think the Ta’wiz to be effective in it self, then he should not be given the Ta’wiz. This will be the decision of the person who is giving the Ta’wiz, and not for us to decide for him.

There are many people who never make Dua and are neglectful of the Shariah injunctions, but always depend on Ta’wizes. 
For such people, it is better not to give them Ta’wizes, rather to direct them to the straight path.

Sheikh Abdul Qadir al Jilani (rah) prescribed wearing Amulets 

Ghuniya tut Talibeen states: 
To write an “AMULAT (TAWEEZ)” for someone who has fever, and then hanging it around his neck. Imam Ahmed bin Hanbal (rah) said: Once I had fever, and an Amulat (Taweez) was written for me. [Al Ghuniya tut Talibeen, Page No. 51]
.
In conclusion, generally it is permissible to use amulets (ta’wizes) in compliance with the conditions mentioned above. However, if there is something that is impermissible, then it will not be allowed.








786 As Bismillahir Rahmanir Raheem

Today, I got a forward email in which someone tried to prove that the numeral ‘786‘ does not mean bismillahi rahman iraheem and it is an innovationmade by ignorant people. Moreover he copied the 7-8-6 Numerals of Sanskrit Language then flipped/arranged them in a way that makes the symbol for Hare Krishna and said that it also spells out Hare Krishna.
ANSWER:
Praise be to Allah Almighty who is the Lord of the Worlds, and may Endless Blessings be showered upon His Most Beloved Prophet MuhammadMustafa (Salla Allahu Ta’ala ‘Alayhi wa ‘Aalihi wa Sallam)
Well, there are hundreds of scripts and languages in this world, take any sentence or numeric’s, write it in NON-TRADITIONAL styles, FLIP horizontally or vertically, ARRANGE it as you want and produce anyrubbish as the people did. Don’t they have anything better to do withtheir time than mess around with stupid letters and flip them whatever? Ask then to Go and do some proper research in quran and hadith rather than wasting their little brain’s cells on imaginary letters. People use 786 to represent bismillah as a short or to prevent disrespect whenwriting letters and posting.
786 is indeed the numerical value of “Bismillahir Rahmanir Raheem“,what difference does it makes if it coincides with the numerical value of the name “Hare Karishna”? A Muslim writes 786 with the intention of”Bismillah…“. It is mentioned in the first Hadeeth of Bukhari Shairfthat for everyone it is their intention that matters. A person who performs Salaah for the pleasure of Allah he is rewarded duly and theone who performs Salaah to be noticed by people is not rewarded.
In the period of our beloved Nabi numerology (the knowledge ofinterpretation of words according to numbers) was present, as evidentfrom the following incident.
Hadrat Abdullah Ibn Abbaas narrates, Abu Yasir Bin Akhtab, hisbrother Hayy Bin Akhtab and Ka’b Bin Asharaf asked Rasoolullah Sallallaho Alaihi wa Sallam “to swear and tell us if the Alif Laam Meemhas been revealed on you as is”? Our beloved Nabi Sallallaho Alaihi waSallam replied “yes”. Hayy then said “if you are truthful then your Ummah will remain for a few years, so how can we accept this religion.”They pointed out that according to the knowledge of numerical value it is obvious from the letters of Alif Laam Meem that this nation will beobliterated within 71 years. Hayy asked, “is there any other word like this.” The Beloved Sallallaho Alaihi wa Sallam replied “yes, there is Alif Laam Meem Saad.” Hayy said. “this value is 161 which is more thanprevious”. Then he asked, “is there anymore?” the Beloved Sallallaho Alaihi wa Sallam replied “yes there is Alif Laam Raa.” Hayy said “thisis even more than first and the second, and we bear witness that your Ummah will only be dominant till 231 years.” Then he said “is thereanything else besides these?” The beloved Rasool Sallallaho Alaihi waSallam replied “yes Alif Laam Meem Raa is also revealed on me.” Hayysaid, “we won’t believe in you because we are not sure as to which oneof your words we should believe.” Then Abu Yasir spoke, “we bearevidence that our Prophets have informed us that this Ummah will rule but they did not tell us for how long, so if Muhammad Sallallaho Alaihiwa Sallam is truthful in his statement then according to my understanding Alif Laam Meem, Alif Laam Meem Saad, and Alif Laam Meem Raa all will be gathered for this Ummah.” Then all the Jews got up andleft by saying “your matter is doubtful to us.” (Hashiya Saikh Zaazah,Tafseer al Bedawi, Vol 1, page 65)
It is clearly evident from this narration that the knowledge ofNumerology was used in the discussion and the beloved Rasool(saw) was wellacquainted with the subject matter, and answered questions according totheir level of understanding. It also indicates that this knowledge wasnot hidden from Rasoolullah Sallallaho Alaihi wa Sallam. However it mustbe noted that numbers cannot have the same significance as the actualrecitation orally or in the written form of the complete Quranic wordsand cannot replace it.
So, To write 786 in lieu of the Bismillah is permitted. The numeral 786represents the abjad[letter-numeral] value of the Bismillah[Bismillaah al-Rahmaan al-Raheem]. If there is fear of disrespect forthe Bismillah if written in full then it may be preferable to use thenumber 786 instead. Occasional use of abjad numerals has long beencurrent among the Ulema.
Following is the table of “Abjad” [letter-numeral] values:
Abjad letter-numerals are the letters of the Arabic alphabetgiven numerical values. They could thus be used in various combinationst o represent any number from 1 to 1999. It is not a place-notationalsystem, for their value does not depend upon their position relative toone another. Thus the number 652 would be represented by the letterskha’, [= 600], nun [= 50], and ba’ [= 2], no matter in what order theletters were arranged. The name abjad comes from the first four lettersin the sequence to which values 1, 2, 3, and 4 were assigned, that is,letters, alif, ba’, jim, and dal. The symbol for zero was derived fromGree
k astronomical and mathematical manuscripts where a symbol wasoften used as an abbreviation for the Greek word ouden, meaning”nothing”. The letter-numerals for numbers 1 through 50 were the samethroughout the Islamic lands, but there were differences between theWestern areas and the Eastern when it came to assigning letters to theremaining values, as can be seen in the following table:


Objections to using 786 in the sense of the Bismillah fall into three categories:
1. The objection that the numeral 786 does not represent the Bismillah.This is simple ignorance of abjad values. Such an objection carries noweight at all.
2. The objection that using 786 is a novelty. This is correct but so isthe spread of printed matter and worldwide literacy. The Sunna way inthis regard is to find ways to curb the risks of heedlessness and disrespect to sacred things in print. The use of 786 is one such way. Abetter one is to write the Arabic letter Ba’ to stand for the Bismillahor to write: Bismihi Ta`ala = “In his Name, Most High.”
An important point of principles. The use of abjad numerals wasaccepted by the Ulema of Islam East and West long ago and thereforecannot be called a bid`a except by those constantly and/or essentiallyat odds with the Umma’s understanding and practice i.e. the bid`a sectsthemselves. They can be exposed by their own key statements, such as”Was the verse, ‘Today I completed your religion for you’, revealed tothe Prophet or to the so-called scholars of our age who are all bent toamend the Divine principles?”
3. The objection that it is potential kufr because 786 also happens tostand for the abjadvalue of “Hare Krishna” if Arabized asHa’-Ra’-Ya’-Kaf-Ra’-Shin-Nun-Alif.This is a grave charge and false on many fronts or rather backsides toboot. It is ironic that this objection was published in a country thathas allowed the name of their king to be engraved on the very door ofthe Ka`ba in full letters, yet they do not raise a peep against such anact! More importantly:
(i) False witness against fellow Muslims, chronic suspicion of fellowMuslims, and diseased pride are all among the Kaba’ir. They must beavoided at all cost and such an accusation should have never seen thelight of day nor be given the time of day. Instead, it is beingreposted and circulated!
(ii) Those that leveled these false accusations of potential kufr andbid`a against Muslims should repent, as the accusations have nowreturned upon them. The same applies to the propagators. Allah MostHigh has placed the Hurma or sanctity of a Muslim too high to allowsuch reckless accusations to be thrown about without consequences.
(iii) The correct abjad value of Hare Krishna is NOT 786 but 776. Thereis no long Ya at the end of Hare but a brief vowel that does not standfor a letter. The result is:
NOT h-5, r-200, i-10, k-20, r-200, sh-300, n-50, a-1 = Aggregate 786
BUT h-5, r-200, k-20, r-200, sh-300, n-50, a-1 = Aggregate 776
(iv) The numeral 786 might apply to any number of names or phrases.However, it is used by Muslims only and in the Bismillah sense only.Other senses are precluded from the usage of those Muslims. Apseudo-censor comes along and claims that other senses are notprecluded: such a false judge is ignoring the fundamental principlesthat
{Deeds Count Only According to Intentions}
and that
{The Lawful Is Crystal Clear and the Unlawful is Crystal Clear}.
He has put aside half of the Shari`a by ignoring these two principles.Who will possibly follow him except those Allah misguides?
The reverse is true also: even if 786 meant only “Bismillaah al-Rahmaanal-Raheem” and nothing else, it would still be meaningless to use itwithout the intention of Bismillah.
(v) Suppose 786 does stand for Hare Krishna, which means “HolyKrishna.” There is nothing in Islam – and Allah knows best – thatprecludes the possibility that Krishna was a Prophet of Islam. “We findpopular Muslim poets in India, such as Sayid Sultan, writing poemsabout Krishna as a Prophet. There is no final theological proof that hewas one, but the assumption is nonetheless not in violation of theKoran” (Abd al-Hakim Murad, “British and Muslim?” Based on a lecturegiven to a conference of British converts on September 17 1997).Writing the name of a Prophet as one’s letterhead can never be”infidelity.”
Someone had requested a response on this issue two years ago on themail-list msa-ec. The lengthiness of this response is due to the sad fact that extremism has shifted the issue from a one-line ruling ofsecondary importance (Use of the numeral 786 in lieu of Bismillahoffensive or permitted? – Permitted) to the grave disease of takfir andtabdi`, and Allah is our help.
{And speak not, concerning that which your own tongues qualify(as clean or unclean), the falsehood: “This is lawful, and this isforbidden,” so that ye invent a lie against Allah. Lo! those who invent a lie against Allah will not succeed} (16:116).
May Allah the Almighty, give us the opportunity (tawfiq), of learning as many sciences there are that are in connection to Islam, and may He make it a means of success for us, in this world, and the hereafter(Ameen).






Taweez - Amulets in Light of Quran & Sunnah


Need of Explanation: This article is created in response to a video where salafi maulana (so called) with his limited words taught to him and out of ignorance said the following.

1.     Tawid/ruqya containing words of Quran from sunnah is act of Shirk
2.     He claims that whosoever uses tawid/ruqya is a mushrik.
3.     He logically relates retention of taweed in state of impurity/unclean place to practically taking a piece of paper from Quran or sacred book Allah azzawajal to toilet.

The first two statements deals with issue of faith/shirk and the third issue is related to respect towards contents of Tawid.

The clarification becomes necessary as the first two statements of his will even include Prophet, blessed companions and tabaein who use to seek cure from Ruqya ash Sharia and tawid e Quran, also the permissibility and conditions of retaining taweez in state of ritual impurity & washroom in unavoidable circumstances is clarified.

Definition & types of Amulet/Incantation:

The definition of an Amulet in general is something which is written/recited on paper/material and hanged around the neck or sometimes taken with water to ward off evil effects. Whereas and incantation (ruqya) is reading something and blowing off to obtain cure from worldly & spiritual disease and/or to regain health.

Types of amulets (Tawid) & incantations (damm):

Based on Quran & Sunnah, the amulets/incantations are of two types
1.     The first kind which may contains elements of Kufr and Shirk. For example use of magic spells, love charms, strings, horse shoes, blue eyes (evil eye), sea shell, charming stones/beads (tilsimi moti), charm pendants/knotted objects, charm/magical rings, writing/reciting something to get help from idols/shaytan or hanging old shoe, lemons or tyre covers on cars/trucks etc which they believe can bring good, benefit, luck or ward off evil and harm – this is indeed an act of shirk and these kind of amulets are prohibited in Ahadith & Islam. These fall under category of ruqya ash shirkia

2.     The second kind are those which are based on Quran and Sunnah, and are free from any elements of shirk and kufr. These kind of amulets/incantations either be it in the form of blowing off (damm), drinking with water, or wearing around the neck, all are permissible as evident from practice of prophet and his companions and Ummah is encouraged to seek cure through names of Allah, Quran & permissible duas which even might not contain verses of Quran. These fall under category of ruqya ash sharia.

Prophet Muhammad (peace be upon him) used to recite du’a’ and then blow onto the sick person. The Companions of the Prophet (may Allah bless him and grant him peace) also did this and they also wrote the du’a’ on a piece of paper and placed it around the neck of a person if they could not read it. Of course, the du’a’s from the Qur’an and ahadith have the power to heal the sick.

Allah azzawajal says, “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)

Allah Most High says in the Qur’an: “…We send down in Qur’an that which is a healing and a mercy to the believers…” [Sura Banu Isra'il, verse 82]

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]

Qadi Shawkani writes, “If the Qur’an’s du’a’s are recited and blown on the sick, they will be cured. When the non-believers recite the Qur’an, their blasphemic disease will be cured” [Tafsir Fath al-Qadir, under Sura Bani Isra'il, verse 82]

Permissibility of Amulets/Incantations based on Quran & Sunnah:
Examples of seeking cure through incantation (Damm) reciting/chanting something from Quran blowing on parts of body to obtain cure are as follows.

1.     Sayyiduna Aisha siddiqua (ra) narrates that prophet use to perform incantations and used to below on his blessed body,  'A'isha reported that when Allah's Messenger (may peace be upon him) fell ill, he recited over his body Mu'awwidhatan and blew over him (Incantation by verse of Quran) and when his sickness was aggravated I used to recite over him and rub him with his band with the hope that it was more blessed. [Sahih Muslim, Book of salutations and greetings-26, Hadith 5440, similar narration is also mentioned in chapter of Tibb]

2.     Prophet (peace be upon him) even permitted few sahaba, to perform ruqya from pre-islamic practice if the recitation was free from any words of kufr/shirk

Jabir reported Allah's Messenger (peace be upon him) prohibited incantation. Then the people of Amr b. Hazm came to Allah's Messenger (peace be upon him) and said: We know an incantation which we use for curing the sting of the scorpion but you have prohibited it. They recited (the words of incantation) before him, whereupon he said: I do not see any harm (in it), so he who amongst you is competent to do good to his brother should do that. (Sahi Muslim, Kitab-as-Salam (Book of Salutaions and Greetings-26), Hadith 5456)

3.     Narrated 'Aisha: The Prophet ordered me or somebody else to do ruqya (if there was danger) from an evil eye.  (Bukhari, Book of medicine 71, Hadith 634)

4.     Narrated Um Salama: that the Prophet saw in her house a girl whose face had a black spot. He said. "She is under the effect of an evil eye; so treat her with a ruqya."  (Bukhari, Book of medicine 71, Hadith 635)

5.     Narrated 'Aisha: Allah's Apostle used to read in his ruqya, "In the Name of Allah" The earth of our land and the saliva of some of us cure our patient with the permission of our Lord." with a slight shower of saliva) while treating with a ruqya.  (Bukhari, Book of medicine 71, Hadith 642)

6.     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)

7.     "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]

8.     Prophet not only permitted Ruqya through Quran for treating a disbeliver but also allowed companions to take flock of sheep in return, on even asked his share in it with a smile. (Sahih Bukhari, book of hiring 36 hadith 476)

9.     Seeking protection from supplications/words from era of Prophet Ismail:

Prophet (peace be upon him) used to seek protection for Hasnain not only from Quran but also from the supplications/words from era of Prophet Ismail, Narrated Ibn Abbas the prophet used to seek protection (yu'awwidhu) for al Hasan and al Hussain and say: "your father [i.e ancestor (used to seek protection with these words for Ismail and Ishaq: I seek rufuge in Allah's perfect words from every devil and every venomous animal and from every evil eye." [Sahi Bukhari, book of prophets-55, hadith 590]


Use of Written Amulets & Permissibility of Wearing

10.   Amulet by Umme Aisha Siddiqa (ra): Yahya related to me from Malik from Yahya ibn Said from Amra bint Abd ar-Rahman that Abu Bakr as-Siddiq visited A'isha while she had a complaint and a jewish woman was writing a talisman (taweez) for her. Abu Bakr said, "Write it for her from the Book of Allah." [Malik’s Al-Muwatta, book-50 ‘the evil eye’ Hadith – hadith 011]

From above narrations use of written tawid is practiced even by Hazrath e Aisha siddiqa and Abu bakr (ra), we beg a clarification how abu bakr siddique & umme Aisha ra could permit a amulet which is shirk??

11.   Sunan Abu Dawood & Tirmidi on wearing tawid around Neck: 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. [Sunnan Abu Dawud, book of Medicine, hadith 3884] this is also quoted in , Sunan tirmidhi Chapter 99, hadith 3539,  Abu Dawood [rah], Nasai [rah] and Al Hakim [rah] said the Isnad is SAHIH

12.   Musnad Ahmad ibn Hanbal "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']

13.   Imam Ibn Hajar Askhalani Says, As for those Tamaim (amulets) which contain formulas of dhikr, then there is no prohibition against them, for these are used to gain blessings and protection by the divine names and dhikr of Allah [Fath al Bari, 6/142, Dar al fikr, Beirut]

14.   Musannaf ibn Abi Shayba The permissibility of hanging Tawizes 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].

15.   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]

16.   Imam Bayhaqi in explanation of hadith of Abdullah bin Akim for not using talisman, states it is prohibited to hang these things because during the time of ignorance (pre-islamic days) people used to consider these things as the cause of removing hardship and a source of security and if these things are hanged for the purpose of getting barakah [blessings] by the dhikr of Allah with the belief that except Allah no one else can remove the difficulty, then there is no harm in it. [sunan al kubra, 9/350, maktabah dar al baz, Makkah al mukarrama]

17.   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)

18.   Salafi scholar Sheikh ibn taymiyya then transmitted this narration of ibn Abbas through another route, and he said at the end of it, ' Ali (meaning ibn al-Hassan, the nephew of the narrator of this narration) said: "one writes [the tawidh] on paper and ties it around the upper arm of a woman." Ali said:indeed we tried this and did not see anything more remarkable than it. When she delivered, it was quickly disposed of, by subsequently shredding it or burning it. [Majmua, Al Fatawa, 19/37].

Drinking washed water of Amulets:

19.   Umme Salama & Sahaba (May allah be pleased with them) believed that blessings and cure is obtained even from water containing the Sacred Hair of Prophet (peace be upon him):

Narrated IsraiI: Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of water to Umme salama." Isra'il approximated three fingers ('indicating the small size of the container in which there was some hair of the Prophet. 'Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it," [Sahi Bukhari, Book of Libas(dress) 72, Hadith 784]

Evidence from Hadith:
 1) Permissibility of gaining blessings through relics of Prophet (peace be upon him)
 2) Permissibility of distributing and drinking water during ziyara on Milad un Nabi as practiced around the globe by Ahle Sunnah.
 3) Reality of evil eye and its valid effect.
 4) Getting cure for evil eye/disease by drinking with wahsed water of sacred hair of prophet (peace be upon him).
 5) Drinking washed water either from Quran or sacred hair of prophet (peace be upon him) is not shirk or biddah (drinking water of sacred hair is permissible then how washed water of tawid becomes shirk)

20.   From book of Ibn Taymiyyah: “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)

21.   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]

22.   "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]

23.   Shaykh Ibn Taymiyya on drinking water of washed amulets and tying on women's arm for labor relief:
  
Shakh Ibn Taymiyya writes, It is permissible to write for the one afflicted [with the evil eye] and others of the sick something from the book of Allah and his dhikr with permissible ink, and wash [the ink off the paper] and give it to drink, as Ahmad and others have explicated. Abdullah ibn Ahmad said: I read unto my father: Ya'la ibn Ubayd narrated to us: sufyan narrated to us: from Muhammad ibn Abi Layla: from al-Hakkam: from said ibn jubayr from ibn Abbas (Allah be pleased with him): he said: when labor becomes difficult for a women one should write: ' In Allahs name, there is no god but Allah, the Clement and Honourable. Glory to Allah lord of the worlds. on the day when they behold it, it will be as if they had but tarried for an evening or the morning thereof (Al-Nai'at 79:46), on the day when they behold what they were promised, it will be as if they had but tarried for an hour of a day, A clear message. shall any be destroyed save evil-living folk? (Al Ahqaf 46:35)

My father said: ' Aswad ibn 'Amir narrated to us with his chain [of narration] the same thing and he said: one writes [the tawidh] in a clean vessel and gives it to drink.' My father said: 'and Waki' added in his narration: she is given to drink [from it] and it is sprinkled below her navel. \Abdullah said: I saw my father writing [a tawidh] for woman on a cup or something clean.' [Majmua Al Fatawa, 19/36, Dar al wafa, Egypt]

Even according to Ibn Taymiyaa we observe the following

a. There is no harm in writing amulets in a clean cup or bowl. 
b. The amulet can be written with any halal and clean thing.
c. The amulet can be washed and its water can be given to the patient to drink as well as it can be sprinkled on the patient.

24.   Aisha reported that when any person fell ill with a disease or he had any ailment or he had any injury, the Apostle of Allah (peace be upon him) placed his forefinger upon the ground and then lifted it by reciting the name of Allah. (and said): The dust or our ground with saliva of any one of us would serve as a means whereby our illness would be cured with the sanction of Allah [Sahi Muslim, Bitab As salam (Book-26) hadith 5444], even the dust and saliva associated with prophet and few pious personalities has effect of medicine and can provide cure with the sanction of Allah. Then how a tawid written from verses of Quran and use of pure and halal substance like water, saffron etc. becomes haram and shirk?

25.   Imam al-Baghawi writes: Sayyida aisha (ra) did not see anything wrong in reciting the wordings of tawidh over water and then using that water for the treatment of the patient [sharh al sunnah, 12/166, Al Maktaba al Islami, Beirut]

26.   Narrated Thabit ibn Qays ibn shamma. The apostle of Allah (Allah bless him and give him peace) entered upon Thabit ibn Qays. The version of Ahmad (ibn Salih) has: when he was ill. He (the prophet) said: remove the harm, O Lord of men, from Thabit ibn Qays ibn Shammas. He then took some dust of Bathan, and put it in a bowel, and then mixed it with water and blew in it, and poured it on him [Sunan Abu Dawud; he book of Medicine-28 (Tibb), Hadith 3876]

From this hadith we see that it is permissible to blow in water after reciting verses from the Quran and the sprinkling that water on the patient or to give him to drink. 

Clarification to objections:

Question 1: What is meaning of hadith “Verily, incantations (chanting something and blow off to get cure), amulets and Tiwalah are Shirk.” [Abu Dawood, no. 3883]

Answer: There are two types of hadith concering this

Type 1: 'Imran b. Husain reported: Verily the Messenger of Allah (may peace be upon him) said: Seventy thousand men of my Ummah would enter Paradise without rendering account. They (the companions of the Holy Prophet) said: Who would be those, Messenger of Allah? He (the Holy Prophet) said: They would be those who neither practice charm, not take omens, nor do they cauterize, but they repose their trust in their Lord.  (Muslim, Book of faith 01, Hadith 423)

It was narrated that ‘Uqbah ibn ‘Aamir said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever wears an amulet, may Allaah not fulfil his need, and whoever wears a sea-shell, may Allaah not give him peace.” (Narrated by Ahmad, 16951) 

Type 2: On the other hand 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]. (refer to previous section for collection of Ahadith)

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 elements of shirk or polytheistic things written in it is shirk.

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']

Ibn al Athir al Jazari states: in the hadith narratd b abudllah [ibn masud] it is stated that Amulets/tamaim and ruqya is shirk. Al tamaim, plural of tamimah are seashells, pebbles and stones which arabs in the pre-islamic times used to put in their children's neck to prevent evil eye. Islami abolished it [al nihaya, 1/193] 

Imam Ali al-Qari states: the hadith which talks about the prohibition of Amulets/tamimah [seashells and stone] are the tamaim of pre islamic days. but those [tawidh] which contains the names of Allah or His words they are not included in this prohibition infact it is recommeded to use them and it is hoped that it brings blessings. The basis of this is in the sunnah [Mirqat al mafatih, Ali al Qari, 8/255]

Allama Sa'idi in Sharh Sahih Muslim comparing the ahadith of ruqya as shirkiya and with ruqya ash shariya 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]

The Ahadith mentioned in type 1 are self explanatory and it is evident that the prohibition is made on incantations is related to those practices where magical spells, charms and help was sorted from jinns and idols similar to the practice of pre-islamic era. These fall under category of ruqya ash shirkia and impermissible.

The things which are done based on Quran and Sunnah is no way related to these prohibitions. The amulets and ruqya complying with teaching of Quran and sunnah cannot be compared with tamaim or those of pre-islamic practice. General ruling by simply saying shirk or kufr can not be applied - to include sahaba and tabe tabaeen.

Quran states "But say not for any false thng that your tongues may put forth, - this is lawful, and this is forbidden," so as to ascribe false things to Allah for those who ascribe false things to Allah, will never prosper [Surah Al Nahl, verse 116]


Question 2:
How is to wear taweez which contains dua or verses of Quran in unclean places.

Quran is book of very high reverence and undoubtedly Ahle sunnah gives it more respect than anyone else does. Quran in its book form cannot be kept in any unclean places neither it should be touched or recited in state of impurity (apart from special condition to avoid Qada of prayer). Even in normal cases Ahle Sunnah recommends that sacred book of Allah be placed in cover and cared with high respect while handling and recitation.

However as in case of dua & durood (sometimes being part of Quran) which can be recited even during ritual impurity, the tawid containing verses of Quran and names of Allah, in form of specific means for cure can be retained in state of ritual impurity and unclean places provided it is enveloped in leather/plastic cover and no part of it is visible or exposed to external space. However it will better to remove it in such conditions but there is no harm if retained if he was been advised to retain it all the time depending on necessity of sickness/cure. This permissibility of tawid cannot be taken granted to carry the Sacred book of Allah or any part of its musannaf in its original form neither permission for dua/durood gives anyone general permissibility to handle or recite Quran in the same way. This type of ignorance of comparing Quran with medication without knowing sharia ruling is sheer ignorance. Given below is ruling of Ulema e Haq along with quote from books of revered imams of ahle hadith

Imam al Baghawi writes, said bin Al Musayyib was asked concerning putting of tawidh containing verses of Quran around the neck of women and young children. He replied that it is permissible if the tawidh is contained in leather wrap or some metallic box. [Sharh al Sunnah, 12/158, 9, al maktabah al Islami Beirut]

Imam Malik said: “there is no harm if something written from Quran is hanged onto menstruating women or children provided it is covered with iron or leather” [Imam Nawawi, al Majmu sharh al muhadhdhab, 2/88, Dar al Firk, Beirut]

Imam sayyid ibn aabidin shami writes: It is allowed for a menstruating women [and people in the State of uncleanliness] to hang or tie tawidhat to their sides [arms] provided it is placed in suitable cover. [Radd al Muhtar, Ibn Aabidin, 9/523, Dar al Kutub al ilmiyah, Beirut]

Ibn Qudaamah said: If a person wants to enter the toilet and he has with him something in which Allaah is mentioned, it is mustahabb to put it aside… if he keeps the thing in which Allaah is mentioned with him and is careful not to let it fall, or he turns the stone of the ring towards the inside of his palm, there is nothing wrong with that. Ahmad said: If a ring has the name of Allaah on it and he turns it towards the inside of his palm, and enters the toilet (that is permissible). ‘Ikrimah said: He should turn it like this towards the inside of his palm, and fold his fist over it. This was also the view of Ishaaq, and the same concession was granted by Ibn al-Musayyib, al-Hasan and Ibn Sireen. Ahmad said concerning a man who enters the toilet carrying coins: I hope that there is nothing wrong with it. [Al-Mughni, 1/109] [ibn kathir says in respect of Ibn Qudam as shaykh ul Islam, Ibn Taymiyyah says no one possessing more understanding of the religion entered Shaam apart from  Al-Awzaa'ee and ibn Qudaamah]

Shaykh Ibn ‘Uthaymeen a highly revered Salafi Scholar: was asked: what is the ruling on entering the washroom with papers on which there is the name of Allaah?  He replied: It is permissible to enter the washroom with papers on which is the name of Allaah, so long as they are in a pocket and are not out in the open, rather they are hidden and covered. [Fataawa al-Tahaarah, p. 109]

Ibn Taymiyyah writes, when labor becomes difficult for a women one should write: ' verse of Quran Surah al Naziat 79:46, in a clean vessel and gives her to drink and sprinkle below her navel for ease of birth [gist of Majmua Al Fatawa, 19/36, Dar al wafa, Egypt] in other place the shaikh says "one writes [the tawidh] on paper and ties it around the upper arm of a woman." When she delivered, it was quickly disposed of, by subsequently shredding it or burning it. [Gist of Majmua, Al Fatawa, 19/37].

Ibn Taymiyya says to tie tawid on upper arm for difficult labor, recommends that water from written verse of Quran to be sprinkled below naval, is it not disrespect of Quran or does it give permissibility to place Quran on arm or below naval in its original form of book? The answer is simply no, as explained by scholars from era of tabaeen these fall under category of treatment/dua/medicine and in no way compared with Quran or any part of it in original form, neither permissibility for casue of treatment grant permissibility to place Quran in such case and states of impurity.  

When asked about carrying mobile phones in pocket with islamic wall paper or name of Allah or verses of Quran are saved in mobile or piece of paper containing durood, the ruling is, as long as the mobile/piece of paper is covered and not visible, not playing recitation there is no objection however if possible such things should not be carried out in unclean places. On the other hand if one wantedly takes it to disrespect they becomes a sinner & depending upon contents may go beyond fold of Islam.

Note: Irrespective of whether hardcopy or soft copy, arabic or english or saved in binary code, every letter/code stored is part of Quran, so same ruling is applicable to both hard and soft copy.

If the questioner had knowledge instead of denying tawid proven from practice of sahaba leading to path of disbelieve, he could have asked ruling in interest of respect towards Holy Quran, however, I assume the above article clarifies the question and also helped to clarify misunderstanding in regards to Amulets




Clarification of Ruqya Shar’eeya & Ruqya Shirkiya, the reality of Magic, Evil Eye and its Cure

Index

1.0 Ruqyah
      1.1 Types of Ruqyah and explanation:
             - Ruqyah Ash Shar'eeya
             - Ruqyah Ash Shirkiyah
      1.2 Conditions for Ruqya Ash Shar’eeyah and people associated with it
             - Conditions of Ruqyah Ash Shar'eeyah
             - Conditions of a person who treats with Ruqyah:
             - Conditions for the person receiving Ruqyah:
2.0 Magic
      2.1 Definition & the Reality Magic
             - Effects of magic is fact & evident from Quran.
             - Performing magic if kufr and practitioners will be grave sinners and accountable for the act.
      2.2 The Punishment for Magicians:
      2.3 Treatment for Magic
             - Prevention before it occurs
             - Treatment
3.0 The Evil Eye:
      3.1 Types of Evil eye:
      3.2 Treatment for evil eye
            - Prevention before it occurs
            - Treatment

                                                                            * 

1.0 Ruqyah

Ruqyah is commonly translated in English as "incantation" which carries a negative meaning, since the word incantation is usually associated with magic, spells, and witchcraft. However, Ruqyah in Islam refers to seeking refuge of Allah through recitation of Qur'an, remembrance of Allah and supplications that are used as a means of treating sicknesses and other problems.

1.1 Types of Ruqyah and explanation:

Ruqyah are of two types:

1) Ruqyah Ash Shar'eeya
2) Ruqyah Ash Shirkiyah

Ar-Ruqyah Ash Shar'eeyah : mentioned above, it has three conditions. Ibn Hajar (rahimuhullah) said there is a consensus on the using of Ruqyah if three conditions are met:

1) It must be with the speech of Allah and his names and attributes.

2) It must be in the Arabic language, or what is known to be its meaning in other languages.

3) To believe that Ruqyah has no benefit by itself, but the benefits are from Allah.

It is found in ahadith that Prophet (peace be upon him) permitted sahaba ro perform Ruqya even from words of Prophet Suleiman (peace be upon him), Prophet Ibrahim and those ruqua of pre-islamic days, which were free from any elements of shirk. One such example is mentioned below.

Jabir reported Allah's Messenger (peace be upon him) prohibited incantation. Then the people of Amr b. Hazm came to Allah's Messenger (peace be upon him) and said: We know an incantation which we use for curing the sting of the scorpion but you have prohibited it. They recited (the words of incantation) before him, whereupon he said: I do not see any harm (in it), so he who amongst you is competent to do good to his brother should do that.  (Sahi Muslim, Kitab-as-Salam (Book of Salutaions and Greetings-26), Hadith 5456)

These type of Ruqyah which is based on Quran and Sunnah and does not contain any elements of shikr and kufr is permissible.

Ar Ruqyah Ash Shirkiyah: This contradicts the conditions of Ruqyah Ash Shar'eeyah and has in it Shirk, associating partners with Allah. It leads a person to his destruction in this life and the next and increases calamities and sicknesses. This type of Ruqyah is prohibited, from the statement of the Prophet (saws) This type includes: Magic (whether learning, practicing, or teaching it), Fortune telling, Horoscopes, superstitious belief, and at-Tameemah ( charms, pendant, knots and amulets).

1.2 Conditions for Ruqya Ash Shar’eeyah and people associated with it

Conditions of Ruqyah Ash Shar'eeyah:

1) It must be with the Quran, speech of Allah, His names and attributes, or the speech of His Messenger (peace be upon him), Sunnah and supplications free from kufr/shirk.
2) Should not contain any cartoons/images but must be in Arabic or what is known to be its meaning in other languages.
3) To believe that verily Ruqyah has no benefit by itself, but the ultimate cure is from Allah Alone.
4) Not to perform Ruqyah in a state of major impurity (junub) or in a place that is not permissible to perform ibadah i.e. graveyard, bathroom, etc.

Conditions of a person who treats with Ruqyah:

1) He must have the correct faith and right belief in Allah.
2) He must have sincerity in worshipping Allah and have a good intention in treating people
3) He must be firm in his obedience to Allah, and keep away from all that is forbidden
4) He must keep far away from all unlawful places and situations that can lead to what is forbidden, for example isolating himself with a female, etc.
5) He must guard the affairs of his patients and protect their secrets.
6) He must propagate the religion of Allah. Give the Patient advice and admonitions on the rights of Allah with regards to His commandments and prohibitions.
7) He should have knowledge about the affairs of the patient and sicknesses
8) He should have knowledge about the reality of Jinns (so as not to have them harm or threaten him while curing the patient)

Conditions for the person receiving Ruqyah:

He must have complete faith in Allah and belief that the ultimate harm and benefit is only from Allah.
People should avoid going to those professional Amils and Baba who does not follow the above but make mix use of permissible and impermissible ruqya, spells and magic in the name of Quran to earn living and fame leading to destruction of Iman of the both parties and people supporting them.

2.0 Magic

2.1 Definition & the Reality Magic
Magic spell or charm that has effects on the heart and body, It causes the heart or body to become sick, it can even kill a person, Magic and its existence is confirmed by the Qur'an and Sunnah and is agreed upon by the scholars. It is a reality and a truth, and it affects a person only by Allah's will. 

Magic is an art that requires skill and proficiency from the one who performs it. It is a type of knowledge that has a foundation, methodology and principles. However, learning it is not permissible and it is kufr (disbelief) because it cannot be learned or practiced without requesting the help of Shaytan, worshipping him, and using forbidden and unlawful things. It may be carried out by certain practices done by the magicians and blowing air in knots in certain ways. Allah (Exalted be He) says: 

“And from the evil of those who practice witchcraft when they blow in the knots,” (Surah Al-Falaq, 4).

There are other ways to make sorcery, which magicians learn from devils. Sorcerers may make things that disturb one’s mind, cause illness to him/her or lead to separation between a man and his wife by disfiguring the appearance of a wife in the sight of her husband and vice versa or other things that make husband hates his wife, destroys family ties, can develop hatred in each other’s heart, develop feeling of suicide, can destroy wealth, fame or business or any possible cases of one’s destruction.. However, sorcery is an explicit disbelief according to the Ayahs (Qur’anic Verses) of the Qur’an. Allah (Exalted and Glorified be He) says: 

“They followed what the Shayaateen (devils) gave out (falsely of the magic) in the lifetime of Suleiman (Solomon). Suleiman did not disbelieve, but the Shayateen (devils) disbelieved, teaching men magic “(Surah Al-Baqarah, 2:102).

Allah (Exalted be He) stated that devils are disbelievers owing teaching people magic and says after that: “…and such things that came down at Babylon to the two angels, Haaroot and Maaroot, but neither of these two (angels) taught anyone (such things) till they had said, ‘We are only for trial, so disbelieve not (by learning this magic from us).’ “ (Surah Al-Baqarah, 102). Then He (Glorified be He) says: “And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah’s Leave.” (Surah Al-Baqarah, 2:102).

Imam Ibn Hajar (rahimuhullah) said: “Magic is disbelief and learning it is kufr." Fath ul Bari 10/195

Imam An-Nawawi (rahimuhullah) said: “The knowledge of magic is forbidden and it is among the major sins."

The Prophet (peace be upon him) included it among the major sins that destroy mankind and needs to be kept away from. Ibn Qudaamah said: “teaching and learning magic is forbidden and there is no difference on the issue by the scholars." Al-Mughnee 8/151

2.2 The Punishment for Magicians: 

The punishment for magicians is beheading. The Prophet (saws) said:
  “The punishment for a magician is beheading." Umar (RA) ordered all magicians to be killed in his time. This proves the severity of magic. So it is compulsory on us to keep away from magic and anything that is connected to it.

2.3 Treatment For Magic:

1) Prevention from magic before it occurs:

- Be mindful and perform all compulsory acts, and leave off all that is unlawful, and seek repentance form all evil deeds.
- Constantly recite, contemplate, and act on the glorious Qur'an in which it becomes a daily routine.
- Seek protection with supplications, seeking refuge and remembrances that are legislated by Allah and his messenger.
- Make it routine to eat 7 Ajwa dates in morning, besides many benefits Ajwa date is also useful in prevention of Magic,

It is narrated in Sahi Muslim & Sahi Bukhari that, “Amir b. Sa'd b. Abu Waqqas reported Allah's Messenger (may peace be upon him) as saying: He who ate seven 'ajwa' dates in the morning, poison and magic will not harm him on that day.  (Sahi Muslim, Book of Drinks-23 (Kitab Al-Ashriba), Hadith 5081 & Sahi Bukhari, book of food & meals-65, hadith 356, Ibid- book of medicine-71, hadith 663, 664 & 671)

2) Treatment of Magic after it has occurred.

Extract and destroy the magic- If the Magic is known, extracting and destroying it with permissible method or Ruqya-e-Shara’ee is the best and most suitable way of curing it. But do not go to professional Amil/magicians but seek assistance of those god fearing men who have knowledge and Ijazah of performing ruqya in accordance with Quran and Sunnah and comply with conditions mentioned in forthcoming section.

3.0 The Evil Eye:

Prophet says the evil eye is reality and ruqyah a preferred treatment.

Ibn 'Abbas reported Allah's Messenger (may peace be upon him) as saying: The influence of an evil eye is a fact; if anything would precede the destiny it would be the influence of an evil eye, and when you are asked to take bath (as a cure) from the influence of an evil eye, you should take bath.  (Sahi Muslim, Kitab-as-Salam (Book of Salutaions and Greetings-26), Hadith 5456)

It is permissible in Islam to seek Ruqyah for it as, anas reported that Allah's Messenger (peace be upon him) granted him sanction to use incantation (as a cure) for the, influence of an evil eye, the sting of the scorpion and small pustules.  (Ibid, hadith 5449) and similarly there are ample narrations in Bukhari and Muslim permitting Ruqya for fever and evil eye.

Narrated IsraiI: Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of water to Umme salama." Isra'il approximated three fingers ('indicating the small size of the container in which there was some hair of the Prophet. 'Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it," [Sahi Bukhari, Book of Libas(dress) 72, Hadith 784]

Apart from reality of evil eye the above hadith also confirms the following:
1.     Permissibility of Ruqya sharaee
2.     Permissibility of gaining blessings through relics of Prophet (peace be upon him)
3.     Permissibility of distributing and drinking water during ziyara on Milad un Nabi as practiced around the globe by Majority of Muslims.
4.     Getting cure for evil eye/disease by drinking with washed water of sacred hair of prophet (peace be upon him).
5.     Drinking washed water either from Quran or sacred hair of prophet (peace be upon him) is not shirk or biddah.

3.1 Types of Evil eye:

The evil eye is from two sources:

1) the evil eye from mankind
2) the evil eye from Jinn

The evil eye from mankind is confirmed in many narrations, as Abu Sated (radiallahu anh) said the Prophet (saws) said to seek refuge from jinn's and the evil eye from mankind. (At-tirmidhi, 2058)

As for evil eye from jinn's, it has been narrated ny Umm Salmah (radiallahu anhaa) that the Prophet (saws) saw in her house a slave girl and in her face was sa faa'ah. upon which the Prophet (saws) aid: " Seek Ruqyah for her, for verily she is afflicted with a look (evil eye). " (Sahi Bukhari, Book of Medicine, Hadith Al-Bukhari, 635) The scholars have said "As-sa-faa'ah" is the evil eye from Jinn's.
The evil eye is like an arrow or spear that leaves the soul of the envier and goes to the person that is envied. It afflicts the person envied at times and sometimes it doesn't. When it doesn't afflict him, it is because of the protective methods he uses (whether supplications, seeking refuge, etc.) Also, when it doesn't. Afflict him, the evil eye can return to the envier. (The Medicine of the Prophet, 138)

What is an important fact to know is that the evil eye has no effect except by Allah's will. A man can give himself the evil eye and he can also give it to others. It can afflict someone without even being seen by the envier. For example, a blind man cannot see a person, but he can still cast the evil eye, or perhaps if the person is not around and they are described to the envier without being seen by him, it can afflict that person. It can also be afflicted by one being amazed at himself without being envious to himself or others. The evil eye can be done by anyone, even a loved one or a righteous person. 

So, it is incumbent on each and every one of us to take the necessary precautions and try to prevent being affected by the evil eye and to seek treatment by permissible means to distract its negative effect.

3.2 Prevention & Treatment from Evil Eye.

1) Prevention before it occurs:
Protect yourself and those whom you fear for from it with remembrances, supplications and seeking refuge that is in accordance with the Qur'an and Sunnah, as is mentioned for the treatment of magic.

2) Guard yourself to avoid attracting evil eye:
Guard anything or anyone that is attractive and may be a recipient of the evil eye. Meaning,
a)     When a person has a beautiful family he should guard them by seeking protection from Allah for them, teaching and commanding them to do so, and also by dressing them properly not to expose their bodies or beauty so as not to be envied and affected by the evil eye. The Prophet (peace be upon him) used to seek protection for Hassan and Hussein by saying:

" I seek refuge for both of you in the perfect words of Allah and from every Satan, vermin, and from every evil eye."

b)    If someone has wealth, he should guard it by asking Allah to bless and protect it and be thankful to Allah and do not exhibit it or make propaganda to get envied.

c)     If someone has good news and he knows people will envy him because of it, he should guard it by keeping it secret.

d)    If you know a person is famous for being envious and is known to affect people with the evil eye, it is important to keep away from him.

3) Treatment with Ruqya as Sharee:

Use permissible means of Ruqya, Taweez or methods of distracting evil eye from Quran and Sunnah and have complete sincerity and belief in the unity of Allah, The Wise, The Judge. He is harmed by nothing and nothing benefits him. Glory be to Him and He is above all things - (Ibn Qayyim 2/238-245)

                           

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