Why do they wear Taweez (Amulets) ?

why-do-they-wear-taweez-amulets

Quote:

Shaykh Sulaymaan ibn ‘Abd al-Wahhaab said:

Know that the scholars among the Sahaabah and Taabi’een andthose 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. I say, this appears to be the view of Ibn al-Qayyim. 

Shaykh Haafiz Hukami said:

If 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.

Quote:

” The view that amulets are not allowed even if they contain words from the Qur’aan is the view of our shaykhs:

The scholars of the Standing Committee said:

” The 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.”

 ‘Abd al-‘Azeez ibn Baaz,  ‘Abd-Allaah ibn Ghadyaan,  ‘Abd-Allaah ibn Qa’ood. (Fataawa al-Lajnah al-Daa’imah, 1/212)

 al-Albani said:

” This 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)

Ibn Tayimyyah

19/64-65

وَيَجُوزُ أَنْ يَكْتُبَ لِلْمُصَابِ وَغَيْرِهِ مِنْ الْمَرْضَى شَيْئًا مِنْ كِتَابِ اللَّهِ وَذِكْرُهُ بِالْمِدَادِ الْمُبَاحِ وَيُغْسَلُ وَيُسْقَى كَمَا نَصَّ عَلَى ذَلِكَ أَحْمَد وَغَيْرُهُ قَالَ عَبْدُ اللَّهِ بْنُ أَحْمَد: قَرَأْت عَلَى أَبِي ثَنَا يَعْلَى بْنُ عُبَيْدٍ؛ ثَنَا سُفْيَانُ؛ عَنْ مُحَمَّدِ بْنِ أَبِي لَيْلَى عَنْ الْحَكَمِ؛ عَنْ سَعِيدِ بْنِ جُبَيْرٍ؛ عَنْ ابْنِ عَبَّاسٍ قَالَ: إذَا عَسِرَ عَلَى الْمَرْأَةِ وِلَادَتُهَا فَلْيَكْتُبْ: بِسْمِ اللَّهِ لَا إلَهَ إلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ سُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ الْعَظِيمِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ {كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إلَّا عَشِيَّةً أَوْ ضُحَاهَا} {كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إلَّا سَاعَةً مِنْ نَهَارٍ بَلَاغٌ فَهَلْ يُهْلَكُ إلَّا الْقَوْمُ الْفَاسِقُونَ} . قَالَ أَبِي: ثَنَا أَسْوَدُ بْنُ عَامِرٍ بِإِسْنَادِهِ بِمَعْنَاهُ وَقَالَ: يُكْتَبُ فِي إنَاءٍ نَظِيفٍ فَيُسْقَى قَالَ أَبِي: وَزَادَ فِيهِ وَكِيعٌ فَتُسْقَى وَيُنْضَحُ مَا دُونَ سُرَّتِهَا قَالَ عَبْدُ اللَّهِ: رَأَيْت أَبِي يَكْتُبُ لِلْمَرْأَةِ فِي جَامٍ أَوْ شَيْءٍ نَظِيفٍ. وَقَالَ أَبُو عَمْرٍو مُحَمَّدُ بْنُ أَحْمَد بْنِ حَمْدَانَ الحيري: أَنَا الْحَسَنُ بْنُ سُفْيَانَ النسوي؛ حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَحْمَد بْنِ شبوية؛ ثنَا عَلِيُّ بْنُ

الْحَسَنِ بْنِ شَقِيقٍ؛ ثَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ؛ عَنْ سُفْيَانَ؛ عَنْ ابْنِ أَبِي لَيْلَى؛ عَنْ الْحَكَمِ؛ عَنْ سَعِيدِ بْنِ جُبَيْرٍ؛ عَنْ ابْنِ عَبَّاسٍ قَالَ: إذَا عَسِرَ عَلَى الْمَرْأَةِ وِلَادُهَا فَلْيَكْتُبْ: بِسْمِ اللَّهِ لَا إلَهَ إلَّا اللَّهُ الْعَلِيُّ الْعَظِيمُ لَا إلَهَ إلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ؛ سُبْحَانَ اللَّهِ وَتَعَالَى رَبُّ الْعَرْشِ الْعَظِيمِ؛ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ {كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إلَّا عَشِيَّةً أَوْ ضُحَاهَا} {كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إلَّا سَاعَةً مِنْ نَهَارٍ بَلَاغٌ فَهَلْ يُهْلَكُ إلَّا الْقَوْمُ الْفَاسِقُونَ} . قَالَ عَلِيٌّ: يُكْتَبُ فِي كاغدة فَيُعَلَّقُ عَلَى عَضُدِ الْمَرْأَةِ قَالَ عَلِيٌّ: وَقَدْ جَرَّبْنَاهُ فَلَمْ نَرَ شَيْئًا أَعْجَبَ مِنْهُ فَإِذَا وَضَعَتْ تُحِلُّهُ سَرِيعًا ثُمَّ تَجْعَلُهُ فِي خِرْقَةٍ أَوْ تُحْرِقُهُ.

Ibn Taymiyyah said in his Fatawa (19:64): 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-Hakam: from Sa’id ibn Jubayr: from Ibn ‘Abbas (Allah be pleased with him): he said: When labour becomes difficult for a woman one should write: ‘In Allah’s name, there is no god but Allah, the Clement the Honourable. Glory to Allah Lord of the Magnificent Throne. All praise 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 morn thereof (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? (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 ta’widh] 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 ta’widh] for a woman on a cup or something clean.’”

Ibn Taymiyyah then transmitted this narration of Ibn ‘Abbasthrough another route, and he said at the end of it: “‘Ali (meaning Ibn al-Hasan, the nephew of the narrator of this narration) said: ‘one writes [the ta’widh] 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.’”

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]

Ibn Taymiyyah in Majmu’ Fataawa, Vol. 19, page 63/64, states:

“It is permissible to write from Kitaabullah (Qur’aan ) and His Thikr (Dhzikar) with permissible ink something for the benefit of one stricken (with a problem) and for sick persons, and to wash (what has been written from the Qur’aan) and to give it to them (the stricken and the sick) to drink as Imaam Ahmad and others have explicitly said.

Abdullah, the son of (Imaam) Ahmad said: ‘I recited to my father(Imaam Ahmad) —the chain of the Hadith – that Ibn Abbaas (radhiyallahu anhu) said: ‘When birth pangs become difficult for a woman, then write: (The relevant Qur’aanic verses)

My father (Imaam Ahmad) said: ‘Aswad Bin Aamir narrated with his Chain of Narration similarly, and he said: ‘It should be written in a clean basin and given to drink.’ My father (Imaam Ahmad) said: Waqee’ added: ‘It should be given to her to drink and (the balance of the water) should be sprinkled (on the area) below her navel.’ Abdullah (Imaam Ahmad’s son) said: ‘I saw my father write (these Qur’aanic verses and the other athkaar) on a clean basin for a woman (in labour).”

Imam Ibn Kathir:

”Whilst doing ghusl they saw Ibn taymiyyah had a taweez (thread) around his neck, he had nits so the taweez was to protect him from them (lice). That taweez was then auctioned, it was sold for 150 dirhams” [al Bidaya wal Nihaya]

”It is said he had lice so he was wearing a mercury thread around his neck. That was then auctioned, it was sold for 150 dirhams.” [Al-‘Uqood ad-Durriyah min Manaaqib… Ibn Taymiyyah]

The original narration can also be found in the Muannaf Ibn Abī Shaybah (‘Awwāmah #23974) with the same chain as mentioned by Imam Ahmad above

حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنِ ابْنِ أَبِي لَيْلَى، عَنِ الْحَكَمِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: إِذَا عَسِرَ عَلَى الْمَرْأَةِ وَلَدُهَا، فَيَكْتُبُ هَاتَيْنِ الْآيَتَيْنِ وَالْكَلِمَاتِ فِي صَحْفَةٍ ثُمَّ تُغْسَلُ فَتُسْقَى مِنْهَا: «بِسْمِ اللَّهِ لَا إِلَهَ إِلَّا هُوَ الْحَلِيمُ الْكَرِيمُ، سُبْحَانَ اللَّهِ رَبِّ السَّمَوَاتِ السَّبْعِ وَرَبِّ الْعَرْشِ الْعَظِيمِ» {كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا} [النازعات: 46] {كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنْ نَهَارٍ، بَلَاغٌ فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفَاسِقُونَ} [الأحقاف: 35]

As for the different riwāyāt, then these are mentioned in various hanbalī texts, Ibn Qayyim al-Jawziyyah gathers many of them in hisZād al-Ma’ād (Beirut: Mu’assasat al-Risālah 4/326-7)

كِتَابٌ لِلْحُمَّى: قَالَ المروزي: بَلَغَ أبا عبد الله أَنِّي حُمِمْتُ، فَكَتَبَ لِي مِنَ الْحُمَّى رُقْعَةً فِيهَا: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، بِسْمِ اللَّهِ، وَبِاللَّهِ، مُحَمَّدٌ رَسُولُ اللَّهِ، {قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَى إِبْرَاهِيمَ} [الأنبياء: 69] ، {وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَخْسَرِينَ} [الأنبياء: 70] ، اللَّهُمَّ رَبَّ جَبْرَائِيلَ، وَمِيكَائِيلَ، وَإِسْرَافِيلَ، اشْفِ صَاحِبَ هَذَا الْكِتَابِ بِحَوْلِكَ وَقُوَّتِكَ وَجَبَرُوتِكَ، إِلَهَ الْحَقِّ آمِينَ.

قَالَ المروزي: وَقَرَأَ عَلَى أبي عبد الله – وَأَنَا أَسْمَعُ – أبو المنذر عمرو بن مجمع، حَدَّثَنَا يونس بن حبان، قَالَ: سَأَلْتُ أبا جعفر محمد بن علي أَنْ أُعَلِّقَ التَّعْوِيذَ، فَقَالَ: إِنْ كَانَ مِنْ كِتَابِ اللَّهِ أَوْ كَلَامٍ عَنْ نَبِيِّ اللَّهِ فَعَلِّقْهُ وَاسْتَشْفِ بِهِ مَا اسْتَطَعْتَ. قُلْتُ: أَكْتُبُ هَذِهِ مِنْ حُمَّى الرِّبْعِ: بِاسْمِ اللَّهِ، وَبِاللَّهِ، وَمُحَمَّدٌ رَسُولُ اللَّهِ إِلَى آخِرِهِ؟ قَالَ: أَيْ نَعَمْ.

وَذَكَرَ أحمد عَنْ عائشة رَضِيَ اللَّهُ عَنْهَا، وَغَيْرِهَا أَنَّهُمْ سَهَّلُوا فِي ذَلِكَ.

قَالَ حرب: وَلَمْ يُشَدِّدْ فِيهِ أَحْمَدُ بْنُ حَنْبَلٍ، قَالَ أحمد: وَكَانَ ابْنُ مَسْعُودٍ يَكْرَهُهُ كَرَاهَةً شَدِيدَةً جِدًّا. وَقَالَ أحمد وَقَدْ سُئِلَ عَنِ التَّمَائِمِ تُعَلَّقُ بَعْدَ نُزُولِ الْبَلَاءِ؟ قَالَ: أَرْجُو أَنْ لَا يَكُونَ بِهِ بَأْسٌ.

قَالَ الخلال: وَحَدَّثَنَا عبد الله بن أحمد، قَالَ: رَأَيْتُ أَبِي يَكْتُبُ التَّعْوِيذَ لِلَّذِي يُفْزَعُ، وَلِلْحُمَّى بَعْدَ وُقُوعِ الْبَلَاءِ.

[كِتَابٌ لِعُسْرِ الْوِلَادَةِ]

ِ: قَالَ الخلال: حَدَّثَنِي عبد الله بن أحمد: قَالَ رَأَيْتُ أَبِي يَكْتُبُ لِلْمَرْأَةِ إِذَا عَسُرَ عَلَيْهَا وِلَادَتُهَا فِي جَامٍ أَبْيَضَ، أَوْ شَيْءٍ نَظِيفٍ، يَكْتُبُ حَدِيثَ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ: لَا إِلَهَ إِلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ، سُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ الْعَظِيمِ، الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ: {كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنْ نَهَارٍ بَلَاغٌ} [الأحقاف: 35] [الْأَحْقَافِ: 35] ، {كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا} [النازعات: 46] [النَّازِعَاتِ: 46] .

قَالَ الخلال: أَنْبَأَنَا أبو بكر المروزي، أَنَّ أبا عبد الله جَاءَهُ رَجُلٌ فَقَالَ: يَا أبا عبد الله! تَكْتُبُ لِامْرَأَةٍ قَدْ عَسُرَ عَلَيْهَا وَلَدُهَا مُنْذُ يَوْمَيْنِ؟ فَقَالَ: قُلْ لَهُ: يَجِيءُ بِجَامٍ

وَاسِعٍ، وَزَعْفَرَانٍ، وَرَأَيْتُهُ يَكْتُبُ لِغَيْرِ وَاحِدٍ، وَيَذْكُرُ عَنْ عكرمة، عَنِ ابْنِ عَبَّاسٍ قَالَ: ( «مَرَّ عِيسَى صَلَّى اللَّهُ عَلَى نَبِيِّنَا وَعَلَيْهِ وَسَلَّمَ عَلَى بَقَرَةٍ قَدِ اعْتَرَضَ وَلَدُهَا فِي بَطْنِهَا، فَقَالَتْ: يَا كَلِمَةَ اللَّهِ! ادْعُ اللَّهَ لِي أَنْ يُخَلِّصَنِي مِمَّا أَنَا فِيهِ، فَقَالَ: يَا خَالِقَ النَّفْسِ مِنَ النَّفْسِ، وَيَا مُخَلِّصَ النَّفْسِ مِنَ النَّفْسِ، وَيَا مُخْرِجَ النَّفْسِ مِنَ النَّفْسِ، خَلِّصْهَا. قَالَ: فَرَمَتْ بِوَلَدِهَا، فَإِذَا هِيَ قَائِمَةٌ تَشُمُّهُ» ) . قَالَ: فَإِذَا عَسُرَ عَلَى الْمَرْأَةِ وَلَدُهَا، فَاكْتُبْهُ لَهَا. وَكُلُّ مَا تَقَدَّمَ مِنَ الرُّقَى، فَإِنَّ كِتَابَتَهُ نَافِعَةٌ.

وَرَخَّصَ جَمَاعَةٌ مِنَ السَّلَفِ فِي كِتَابَةِ بَعْضِ الْقُرْآنِ وَشُرْبِهِ، وَجَعْلِ ذَلِكَ مِنَ الشِّفَاءِ الَّذِي جَعَلَ اللَّهُ فِيهِ.

كِتَابٌ آخَرُ لِذَلِكَ: يُكْتَبُ فِي إِنَاءٍ نَظِيفٍ: {إِذَا السَّمَاءُ انْشَقَّتْ – وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ – وَإِذَا الْأَرْضُ مُدَّتْ – وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ} [الانشقاق: 1 – 4] [الِانْشِقَاقِ: 1-4] وَتَشْرَبُ مِنْهُ الْحَامِلُ، وَيُرَشُّ عَلَى بَطْنِهَا.

Ibn al-Qayyim actually goes on to narrate from Ibn Taymiyyah the following (when a person has a nose bleed 4:328)

كَانَ شَيْخُ الْإِسْلَامِ ابْنُ تَيْمِيَّةَ رَحِمَهُ اللَّهُ يَكْتُبُ عَلَى جَبْهَتِهِ: {وَقِيلَ يَاأَرْضُ ابْلَعِي مَاءَكِ وَيَا سَمَاءُ أَقْلِعِي وَغِيضَ الْمَاءُ وَقُضِيَ الْأَمْرُ} [هود: 44] [هُودٍ: 44] . وَسَمِعْتُهُ يَقُولُ: كَتَبْتُهَا لِغَيْرِ وَاحِدٍ فَبَرَأَ، فَقَالَ: وَلَا يَجُوزُ كِتَابَتُهَا بِدَمِ الرَّاعِفِ، كَمَا يَفْعَلُهُ الْجُهَّالُ، فَإِنَّ الدَّمَ نَجِسٌ، فَلَا يَجُوزُ أَنْ يُكْتَبَ بِهِ كَلَامُ اللَّهِ تَعَالَى.

Ibn Al Qayyim has mentioned that it is permissible for one to write verses and duas with saffron in a clean plate, or clean paper, then it should be washed for the patient to drink the washing. (Zaadul-Ma’ad).

Shaikh Abdul Aziz bin Abdullah bin Baz, while referring to this says ‘there is no harm in that’ [Fatawa Islamiyah vol.1 pg. 50]

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]

Ibn Kathir and Qadi Shawkani write:

“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’ [5:67] ;

Tafsir Ibn Kathir, under Sura al-Mu’minun, verse 97; Qadi Shawkani, Fath al-Qadir, under Sura al-Mu’minun, verse 97 ]

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]

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 Jibrilcame 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]

 

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.)

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’]

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]

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]

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

Sheikh Abdul Qadir al Jilani (ra) prescribed wearing Amulets

Ghuniya tut Talibeen states: To write an “AMULET (TAWEEZ)” for someone who has fever, and then hanging it around his neck.Imam Ahmed bin Hanbal (ra) said: Once I had fever, and an Amulet (Taweez) was written for me. [Al Ghuniya tut Talibeen, Page No. 51]

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:

Sa`id ibn al-Musayyib, `Ata’, Mujahid, Abd Allah ibn `Amr, Ibn Sirin, `Abayd Allah ibn Abd Allah ibn `Umar, and others (Allah be well pleased with them all). [Musannaf, 5.439]

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 that resemble the one’s used in 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.

Allama Abu Sa`id al-Khadimi in his al-Bariqa al-Mahmudiyya Sharh al-Tariqa al-Muhammadiyya. [4.171-172]

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

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 and then hang it around his neck.”

Sunan Tirmizi # 3528 (Imam Tirmizi graded it Hasan)

Sunan Abi Dawud # 3893

Musnad Ahmed # 6895 (Shaykh Ahmed Shakir graded it “Sahih”)

Musannaf Ibn Abi Shayba # 3261

Mustadrak Hakim (1/548) [Imam Hakim said “Isnaadu Sahih” ]

Imam Bayhaqi,Kitab al Adab # 993

Imam Nasai , Amal al Yawm wa l Laylah, # 765

Imam Baghawi, Masabih al l Sunnah , (2/216)

Imam Tibrizi,Mishkaat al Masabih ,# 2477

Imam Mundhiri ,At Targheeb wa Tarheeb , # 2384

Imam Mundhiri again in Mukhtasar Sunan Abi Dawud , # 3744

Imam Razi,Tafsir Mafatih al Ghayb ,Surah Muminun,Ayat 97

Imam Nawawi ,Al Adhkar

Imam Alusi , Ruh ul Ma’ani, Under ,Surah Muminun,Ayat 97

Imam Ibn Kathir , Tafseer, ,Surah Muminun,Ayat 97

Imam Dhahabi , Al Tibb al Nabawi, Page :281

Ibn Qayyim , Zaad al Maad

Qadhi Shawkhani, Tafsir, Surah Muminun,Ayat 97

Nawab Siqqiq Hasan khan,Tafsir, Surah Muminun,Ayat 97

Al-Albani In SAHIH Sunan Tirmidhi, # 2793

Imam Ali al Qari writes about the hadith of Amr bin Shu’ayb (Hadith posted):

“This Hadith is the basis for hanging those Tawidh(amulets) which contain the names of Allah ,The glorified and exalted.”

[Mirqat al Mafatih , Volume:5, Page:384 , Dar al Kutub al Ilmiyyah , Beirut 1422 AH/2001CE ]

Imam Nawawi before hadith of Amr bin Shuayb :

وقد يستدل للإباحة بحديث عمرو بن شعيب عن

“One may adduce as evidence for their (amulets) permissibility from the hadith of Amr bin Shu’ayb” [ Imam Nawawi , al Majmu Sharh al Madhdhab, (2/88) , Dar al Fikr , Beirut ]

Abdul Rahman Mubarapuri writes under (sharah of) this hadith {Of Amr bin shuayb}:

قال الشيخ عبد الحق الدهلوي في اللمعات : هذا هو السند في ما يعلق في أعناق الصبيان من التعويذات وفيه كلام ، وأما تعليق الحرز والتمائم مما كان من رسوم الجاهلية فحرام بلا خلاف انتهى“Shaykh Abdul Haq Dehlvi has written in {Ashi’at al Lama’at} that this hadith has the evidence for hanging “Taweedhat” (amulets) in children’s neck. And it is haram by consensus to hang sea shella and stones as was the practice in pre Islamic days”

[ Tuhfatul Ahwadhi, Volume:04 , Page:473 , Dar ul Ihya ut Turath,Beirut,1419 ]

Imam Malik (RA)on Taweedh :

: قال مالك لا بأس بما يعلق على النساء الحيض ، والصبيان من القرآن إذا جعل في كن كقصبة حديد أو جلد يحرز عليه

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 Madhdhab, (2/88) , Dar al Fikr , Beirut ]

Imam Malik  :وقد قال مالك رحمه الله لا بأس بتعليق الكتب التي فيها أسماء الله عز وجل على أعناق المرضى على وجه التبرك بها إذا لم يرد معلقها بتعليقها مدافعة العين وهذا معناه قبل أن ينزل به شيء من العين ولو نزل به شيء من العين جاز الرقى عند مالك(التمهيد لما في الموطأ من المعاني والأسانيد,)(17/161)

Imam Malik said , there is no blame in hanging written Ruqyas ( i,e amulets) Which contains the names of Allah upon the necks of the sick , to drive the healing blessings contained therein , so long as he does not intend by that to prevent the effects of the evil eye before they fall. If some effects of the evil eye have already befallen one, then it is permissible to employ ruqyas according to Imam Malik, to hang written ones upon oneself. [Ibne abd al barr , At Tamhid, , (17/161),Morocco ]

Saeed bin Musayyib [The Tabayi ]

وسئل سعيد بن المسيب عن الصحف الصغار يكتب فيه القرآن ، فيعلق على النساء والصبيان ؟ فقال : لا بأس بذلك إذا جعل في كير من ورق ، أوحديد ، أو يخرز عليه[شرح السنة ـ للإمام البغوى]12/158-159المكتب الإسلامي – دمشق ـ بيروت ـ 1403هـ – 1983م

Saeed bin Musayyib (RA) was asked concerning putting of Tawidh (amulets) 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.

[ Imam Baghawi ,Sharhus Sunnah. 12/158,159, Maktaba al Islami,Beirut 1403 A.H ]

Quote:

” The view that amulets are not allowed even if they contain words from the Qur’aan is the view of our shaykhs”

Great Tabayeen have not only approved the use of Tawidh but have been using them

Musannaf Ibn Abi Shaibah , Kitab al Tibb , Volume :12 , Page : 74 (Dar Qurtuba,Beirut)

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.

Abu Ismah said ,I asked Sa’id bin Musayb (one of the top ranking Tabi’i) about wearing Amulets, he said: “There is no harm in when it is covered with leather”

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

Imam al Ata (ra) [the Tabi’i Faqih of Makkah] said: “There is no harm in tying (ayahs of) Quran .”

Ata was asked about a menstruating woman who had a Tawidh on her.HE said ,”If it is on leather she should take it off and if it is in silver box,if she wishes she may put it on and if she wishes she need not put it on

Mujahid would write Tawidh for people and hang it on them.

Abu Ja’far was asked concerning writing something from Qur’an and hanging it or tying it , he did not see anything wrong in it.

Ibn Sirin did not see anything wrong in writing from the Qur’an and tying it.

Ayyub said that he saw Ubaydullah ibn Abdullah ibn Umar was tying a thread in his shoulder .

Abu Jafar was asked concerning hanging Tawidh in children’s neck and he allowed it.

Jubayr said there is no harm in hanging Tawidh written from Qur’an ,provided it is taken off before going to the toilet and before intercourse.

Sihr

Dark/Black Magic

 

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