| |
|
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”
Abd Allah ibn Amr used to teach these words to those of his sons
who had reached the age of reason, and used to write them and hang
them upon those who had not reached the age of reason (narrated by
Abu Dawud & Tirmidhi, and Tirmidhi classed it as an authentic
narration).
In the Musannaf of Imam Abu Bakr ibn Abi Shayba, the
permissibility of hanging Ta’wizes is reported from many of the
Companions and early Muslims (Salaf), including: Sa’id ibn al-Musayyab,
Ata', Mujahid, Abd Allah ibn Amr, Ibn Sirin, Ubaydullah ibn Abd
Allah ibn Umar, and others (Allah be well pleased with them all).
[See: al-Musannaf, 5.439].
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.
The great Hanafi Jurist, Imam Ibn Abidin (Allah have mercy on him)
states:
“Using of Ta’wizes will not be permissible if they are written
in a non-Arabic language in that its meaning is not known. They
may consist of black magic, disbelief or impermissible
invocations. However, if they consist of Qur’anic verses or
prescribed supplications (duas), then there is nothing wrong with
using them (Radd al-Muhtar).
Imam Ibn Taymiyya (Allah have mercy on him) 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” (Fatawa Ibn Taymiyya,
19/65).
Imam Ibn 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 (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.
Once, a sister asked me to mention to her a Dua or write something
for her in order to get married to someone she desired, and she
also mentioned that her Duas were not being answered. I asked:
“Do you cover your self when you emerge out of your home?” no,
was the reply. I said: “Do you perform your Salat (Prayers)?”
Again, “no” was the reply. I said: “From tomorrow, you make
this special Dua after the Fajr Salat, and you carry on performing
this for 6 months, and Insha Allah your Dua will be accepted. Also
a very Important Ta’wiz is that you recite a certain Dua and
blow on your scarf and wear that scarf when emerging out of your
home”!
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.
And Allah Knows Best
|
