Now a days alots of Salafis fallowers questioning to innocent Ahle Sunnah Wal Jamaah (Sufi Sunni Follower) is Taweez ( AMULETS) allowed in Islam?
We also have Fatwa of Salafi / Wahabi Sheikh Ibn Taymiah on this issue , for WAHABI ideological followers.
Taweez ( AMULETS)
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-Sunnah, believe that to wear a ta’wiz around the neck is permissible if the du’a’ contained in it is written from the Quran or Hadith. 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.
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, “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 Quran, their blaspheme disease will be cured” [Tafsir Fath al-Qadir, under Sura Bani Isra’il, verse 82]
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, Chapter on Tibb]
To conclude, it can be said that those verses that oppose the Quran, Shari’a, or the Sunnah are forbidden to read and also forbidden to put around the neck.But as for the du’as and verses from the Quran and Sunna it is permitted to be written and put around the neck of a small child, illiterate or a sick person.
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”
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.
Ibn Taymiya 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). Ibn Taymiyya’s student 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.
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.
Now let us look at the evidence from Quran, Hadith and respectable scholars.
Allah says: “And We reveal of the Qur’an what is a healing and a mercy for the believers, and the wrong-doers are not increased except in loss” (17:82)
It has been said that he who does not seek cure through the Qur’an, Allah does not cure him. 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
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. Qurtubi cites Ibn `Abd al-Barr’s statement whereby the Prophet’s condemnation of nushra concerns whatever contradicts the Qur’an and Sunna, not what conforms to it.
Qurtubi continues: “The Prophet said: Cure for my Community is in but three verses of Allah’s Book, a mouthful of honey, or cupping. 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 [see Abu Hayyan, Tafsir al bahr al-muhit 6:74]. `Abd Allah ibn `Amr used to hang a protective invocation taught by the Prophet around the necks of his young children. (Abu Dawud and Tirmidhi – hasan)
`A’isha said: “Whatever is worn after the descent of calamity is not an amulet (laysa min al-tama’im).”…
As for seeking cure (istishfa‘) with the Qur’an whether worn on oneself or not then it is no shirk at all: the Prophet said: “Whoever 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. Wearing a ruqya is accepted by: Ibn al-Musayyib, ad-Dahhak, Ja`far as-Sadiq, and Ibn Sirin.”
We ask, “How did he miss the explanation of Imaam Nawawi in his in al-Majmu’ sharh al-muhadhdhab?:
One may adduce as evidence for their permissibility [amulets (ta`wiz) containing protective or healing words (ruqya, hijab)] the hadith of `Amr ibn Shu`ayb, from his father, from his grandfather [`Amr ibn al-`As], that the Messenger of Allah (Allah bless him and give him peace) used to teach them for fearful situations the words: a`udhu bi kalimatillah al-tammat min ghadabihi wa sharri `ibadihi wa min hamazat al-shayatina wa an yahdurun = I seek refuge in Allah’s perfect words from His wrath, from the evil of His servants, from the whispered insinuations of devils, and lest they come to me. `Abd Allah ibn `Amr [in Tirmidhi and Abu Dawud: `Abd Allah ibn `Umar] 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.
The hadith is related in Abu Dawud, … Nawawi included it in his Adhkar…. (#264).
Awf ibn Malik said: We would use ruqya in Jahiliyya, so we said: “O Messenger of Allah, what do you say about this?” He replied: “Show me your protective words (a`ridu `alayya ruqakum), there is no harm in ruqyaas long as it contains no shirk.” [Muslim and Abu Dawud ]
Among the Companions it is established that `Abd Allah ibn `Amr used to make his small children wear ta`wizand he certainly would not have done it if it consisted in shirk or led to it. This is confirmed by the Tabi`in who accepted the unconditional wearing of ta`wiz by both adults and children such as Sa`id ibn al-Musayyib, al-Dahhak, Ja`far al-Sadiq, and Ibn Sirin, and among those of later times Malik ibn Anas, as related by Qurtubi. Neither the latter nor Imam Nawawi objected to it, nor did the narrators of `Abd Allah ibn `Amr’s report such as Tirmidhi, Nasa’i, Ahmad, and Abu Dawud.
Yahya related to me from Malik that Humayd ibn Qays al-Makki (Allah be well pleased with him) said, “A man came to the Messenger of Allah, may Allah bless him and grant him peace, with the two sons of Jafar ibn Abi Talib. He said to their nursemaid, ‘Why do I see them so thin?’ Their nursemaid said, ‘Messenger of Allah, the evil eye goes quickly to them. Nothing stops us from asking someone to make talismans (using ayats of Qur’an) for them, except that we do not know what of that would agree with you.’ The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Make talismans for them. Had anything been able to precede the decree, the evil eye would precede it.’ ” (Muwatta – Imam Malik)
Yahya related to me from Malik from Yahya ibn Said from Sulayman ibn Yasar that `Urwa ibn az-Zubayr (Allah be well
pleased with him) told him that the Messenger of Allah (may Allah bless him and grant him peace) entered the house of Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace. There was a child weeping in the house, and they told him that it was from the evil eye. `Urwa said, “The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Why do you not find someone to make a talisman to protect it from the evil eye?’ ” (Muwatta – Imam Malik)
When Egypt was conquered by the Muslims, there was a custom to throw a girl in the Nile River on the 11th night of one of the non-Arabic months in order that the Nile would continue to flow. It was believed that without throwing a girl into it, the Nile would not flow. Amr Ibn al-`As wrote to the Caliph `Umar concerning this custom. `Umar sent a message to the Nile saying: “If you were flowing before by your own power, we do not want you to run; and if Allah is the one who makes you flow, we ask the Almighty to make you flow.” Amr Ibn al-`As threw the letter of `Umar into the Nile one day before the Christian commemoration of the crucifixion. The following morning they woke up to find the river flowing stronger and had gone up 48 feet in one night. (Ibn Hajar, in Al-Sawa’iq). A large Taweez, written with black ink on cloth, is on display in the Museum attached to the Badshahi Mosque in Lahore. It is written by non other than Ameer al-Momineen Sayyidina `Ali (may Allah be pleased with him).
The great Hanafi Jurist, Ibn Abidin states:
“Using of Ta’wizes will be impermissible 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 (du`as), then there is nothing wrong with using them (Radd al-Muhtar).
A renowned Salafi / Wahabi schoolar Imam 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.