Source: Bida’ an-Nas Fil-Qur’an, by Abu Anas, Ali ibn Husain Abu Loaz, published by Dar al-Watan.
1. Writing verses of the Qur’an and carrying them for protection:
According to the most correct point of view, the scholars stated that it is not permissible to write verses of the Qur’an and then hang them on people as charms, because the Qur’an has not been sent down for that purpose; whereas, it has been agreed that the Qur’an should be read over the afflicted and the sick person. It is not permissible to write verses of the Qur’an in the form of an amulet and then have the patient wear it, because there is no proof or evidence for doing that. In addition to this, it is a means of dishonoring the Qur’an. Moreover, that would open the door wide for ignorant people to write unacceptable things that are prohibited and contain polytheism. Therefore, it is best to leave that door closed and not allow even the Qur’an to be used for protection in that manner. It is forbidden to hang the Qur’an [on something or someone] for protection from what harm could possibly happen or for seeking to attain the love of others. This is not permissible (without any dispute among the scholars) as far as I know.” [Fatawa Shaikh Fawzan, Noor alad-Darb, part 1]
2. Writing verses of the Qur’an and wearing them around the neck:
The Prophet (Salla-Allaahu alaihi wa sallam) said: “Verily, ar-Ruqaa, at-Tamaa’im (amulets) and at-Tiwalah are Shirk.” [Ahmad, Abu Dawoud, Ibn Majah, Ibn Hibban and al-Hakim]
‘Uqbah ibn ‘Amer (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu alaihi wa sallam) said: “Whoever hangs a charm (i.e. puts it on himself or others), may Allah not fulfill (his objective) for him. And whoever hangs a seashell (i.e. puts it on himself or others), may Allah not grant him peace and tranquility.” [Ahmad]
‘Uqbah ibn ‘Amer (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu alaihi wa sallam) said: “Whoever hangs a charm has committed Shirk (polytheism).” [Ahmad]
The Tamima (amulet or charm) is what is tied on children or others to keep away the evil eye, the Jinn or sickness, and some people call it a Hirz (charm) (amulet) while others call it Jami’a. Tamaa’im (amulets) are of two types:
a) One has the names of demons or contains bones or beads or nails, or alphabets, and these types are no doubt prohibited, as there are many proofs for that. It is kind of minor Shirk (polytheism) according to the previous mentioned Ahadith. It may even be major Shirk (polytheism) if the person wearing it believes that it (has the power and) will protect him and take away illness or drive away any danger without the Will of Allah.
b) The other type has verses of the Qur’an as well as Ahadith or other acceptable supplications. The scholars have differed in opinion regarding this kind; some said it is permissible as it is similar to the permissible Ruqyah, while others said it is prohibited for the following two reasons:
First: All Ahadith state the prohibition of using amulets and charms and consider it Shirk (polytheism). One cannot make any exceptions to that unless there is legal evidence or an Islamic verdict which indicates that, and there is none in this case.
With regards to Ruqaa or incantation, the authentic Ahadith have indicated that if (Ruqyah) is done with the verses from the Qur’an and the authentic supplications, then it is permissible. This is as long as they are understood, (i.e. the meaning is clear) and one does not depend on them. One should believe that it is a means for curing as the Prophet (Salla-Allaahu alaihi wa sallam) said: “No harm with Ruqaa if there is no Shirk (associating others with Allah).” [Muslim] The Prophet (Salla-Allaahu alaihi wa sallam) himself performed a Ruqyah and so did some of his Companions, and he (Salla-Allaahu alaihi wa sallam) said: “No spell is to be used except for the evil eye or a scorpion sting.” [Reported by Ahmad] and there are many other Ahadith about it.
As for the Tamaa’im or charms, there is no Hadith about making any exception for them; therefore, all are prohibited according to the general evidences.
Second: One should leave no room for polytheism. This is a great matter in the religion, and if we make it legal to wear the Tamaa’im that use the verses of Qur’an and Ahadith, there will be confusion between the permitted Tamaa’im and the illegal ones. Therefore, it is obligatory to close the door that leads to polytheism, and this is the correct statement as per the evidence. [Fatawa of Shaikh Bin Baz (Rahimahullaah)]
3. Wearing amulets that contain Qur’an, and others:
The charms that some people hang on something or someone are of two types:
a) That which is not Qur’an.
b) That which is from the Qur’an; and the Salaf (righteous predecessors) have two different opinions:
- The first opinion is that it is not permissible to wear it. This is the opinion of Ibn Mas’ud, Ibn ‘Abbas, Huthaifa, ‘Uqbah ibn ‘Amer and Ibn ‘Ukaim (Radia-Allaahu ‘anhu). Others have also agreed with this opinion such as the Companions of Ibn Mas’ud and Ahmad. This opinion is based on what Imam Ahmad as well as Abu Dawoud and others reported: that Ibn Mas’ud said: “I heard the Prophet (Salla-Allaahu alaihi wa sallam) say, ‘Verily, the Ruqaa, the charms and the Tilawah are all Shirk (polytheism).’‘“
Shaikh Abdul-Rahman ibn Hasan Aal al-Shaikh (Rahimahullaah) said: “This is the correct statement for three reasons:
First: The prohibition is general with no exceptions.
Second: In order to stop all allegations as this may lead one to tie or hang something that is not Qur’an.
Third: If it is worn, then it will be exposed to indecency if the person wearing it goes to relieve him/herself in a bathroom or other places.” [Fat-h al-Majeed Lisharh Kitab at-Tawheed]
- The second opinion: It is permissible according to the statement of ‘Abdullah ibn ‘Amr ibn al-Aas (Radia-Allaahu ‘anhu), as narrated by ‘Aishah (Radia-Allaahu ‘anha), and confirmed by Abu Ja’afar al-Baqer and Ahmad; because they interpreted the Hadith about the charms that they are the ones contain polytheism. [for more details refer to Fatawa Shaikh Bin Baz (Rahimahullaah)]
As for the charms that carry things other than Qur’an, such as bones, spells, shells, wolf’s hair and other things, these have been prohibited and one is not allowed to tie them onto a child or anyone else. The Prophet (Salla-Allaahu alaihi wa sallam) said: “If anyone ties a charm he has committed Shirk (polytheism).”
4. Joining the Ahadith that have prohibited the Ruqaa and the ones that allowed them:
The Ruqaa that have been prohibited are those that have Shirk (associating others with Allah), or pleading to other than Allah, or have words which meanings are not understood. As for the Ruqaa which are clear from all the aforementioned prohibitions, it is permissible and one of the greatest means of healing, as the Prophet (Salla-Allaahu alaihi wa sallam) said: “No harm with Ruqaa if there is no Shirk (associating others with Allah).” [Muslim] and he (Salla-Allaahu alaihi wa sallam) said: “He amongst you who is competent to do good to his brother should do that.” [Muslim] He (Salla-Allaahu alaihi wa sallam) also said: “No spell is to be used except for the evil eye or a scorpion sting.” This means that there is no healing better than using Ruqyah specifically in these two cases. The Prophet (Salla-Allaahu alaihi wa sallam) used Ruqyah to heal people and Ruqyah was used for him as well.
The scholars have differed in opinion about tying the Ruqaa that contain words of the Qur’an on patients and children, (called Tamaa’im “dangling charms” and they are also called Huruz, and Jawame’), whether they are permissible or not. The truth is that they are all forbidden for the following two reasons:
- All the Ahadith that were narrated about this subject are general and include the charms that contain Qur’an and other than the Qur’an.
- This is also in order to stop all allegations as this might lead to polytheism, i.e. if the charms containing Qur’an are permitted, they may be confused with others, and the door for polytheism will be opened for hanging all types of charms. It is known that one of the greatest legal laws is to prevent (avoid) all means that lead to Shirk and sin.” [Fatawa Shaikh Bin Baz (Rahimahullaah)]
 At-Tiwalah is something that those (who use them) are claiming that it makes the woman more beloved to her husband and the husband to his wife, according to their belief.
Check out these related posts:
- Truthfulness (Part 5) : The Categories of As-Sidq (Truthfulness)
- Truthfulness (Part 4) : The Categories of As-Sidq (Truthfulness)
- Truthfulness (Part 3) : The Merits of Truthfulness
- Truthfulness (Part 2) : The Importance of Truthfulness
- ‘Truthfulness’ in the light of the Qur’an and the Sunnah (Part 1)
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