THE SHARIAH POSITION ON TAWEEZ AND RUQYAH

Every such word and Dua that is used (as a means) to attain cure from illness, magic (sorcery), fear (anxiety) and the effects of the Jinns and devil (evil spirits) has two basic forms of use. The First Form: is where one blows over someone after reciting verses of the Holy Qur'an, authentic supplications and Sacred Texts. To blow over someone in this sense or to perform such incantations is referred to as ‘Ruqyah’ in the Ahadith. The Second Form: is to write a few blessed words on a piece of paper and wrap it in a piece of leather, or embed it in wax or wrap it in a cloth and then tie it (or hang it) on the body (i.e. on the arm or neck). This is usually called "Ta’weez" in the Urdu language and is also called "Tamimah" in the Arabic language and its plural is "Tamaaim" and "Tamimaat." To write such Ta’weez, Ruqyah etc. that contain the Holy Names of Allah Almighty, the verses of the Qur'an, authentic supplications or sacred texts, in the form of a Ta’weez and to tie or hang them (on the arm or neck etc.) and to recite them and then blow them over someone, are acts which are all permissible and correct (legally valid) in Shariah. As for those Ta’weez and Ruqyah in which contain words of Shirk (polytheism) or unknown words (i.e. such words whose meaning are not known) or if some unknown type of mantras are written then such Ta’weez (amulets), Ruqyah (incantations) etc. are not permissible in Shariah.

It should be noted that making Ta’weez with permissible words, doing Ruqyah and Dum (blowing over someone after incantation etc.) is undoubtedly permissible and this is also such an effective and excellent method of treatment, that is justified by the Holy Qur'an, from Noble Ahadith and through the sayings of Scholars and Jurists (Ulama and Fuqaha). Therefore, Allah Almighty says:

Translation: And We send down in the Qur'an that which is a cure for the Muslims, and a mercy - and it increases only ruin for the unjust. (KanzulImaan/Bani-Israel 17:82) It has been mentioned in Khaza’in ul Irfaan under the commentary of this Ayah: Through this, that is, through the Surahs and Verses of the Holy Qur'an, visible and invisible illnesses, misguidance and ignorance etc. are removed, external and internal well-being is obtained, false beliefs and bad morals are ejected and eliminated, and true beliefs, the pure understanding regarding Allah Almighty, virtuous attributes and good morals are acquired, because this Holy Book (Qur’an) contains such sciences and proofs that destroy the evil deceptions and satanic darkness, by way of its radiance, and each letter of it is a treasure of blessing through which physical bodily diseases and evil spirits are removed. (Khaza’in ul Irfaan) It is also stated in Tafseer Roohul Ma'ani:

Translation: Imam Malik Alaihir Rahma says: There is no objection in tying such an amulet that contains the names of Allah Almighty on the neck of a sick person, or on a piece of bamboo (and letting it hang), as a form of blessing, as long as the person who ties it does not directly intend to remove evil eyes through it. What Imam Maalik means by this is that there is no objection in tying it after the descent of the calamity in the hope that it will go away, like the Dum (blowing over someone after incantation) for evil eyes, regarding which the Sunnah (Hadith) has been narrated. However, he regards it objectionable to use before any calamity descends, (but) this opinion of Imam Maalik is weak. According to Hazrat Sa’eed bin Musay’yib Radi Allahu Anh it is permissible to write a Ta’weez (amulet) from the Book of Allah Almighty and hang it on a bamboo etc. that should be taken off during sexual intimacy and when going to the toilet, and he did not impose any restrictions about this being done before or after the descent of the calamity. Imam Baaqir Alaihir Rahma gave absolute permission for children to tie amulets and Imam Ibn e Sireen Alaihir Rahma did not think there is anything wrong in tying amulets written from the Holy Qur’an on a person, whether that person is and adult or a child. This has been the practice of the people in all cities from the earliest times until now. (Tafseer Roohul Ma'ani, Volume 8 Page 139/Darul Kutbul Ilmiyyah, Beirut) Here are some Ahadith on the permissibility of Ta’weez and performing Dum (blowing over someone after incantation) with that which contain verses of the Holy Qur'an, authentic supplications and sacred texts:

Translation: Hazrat Aishah Radi Allahu Anha narrates that the Holy Prophet صلى الله عليه وسلم ordered me to do Dum (blowing over someone after incantation) after being

affected by the evil eye. (Sahih Bukhari Volume 3 Page 269/Kitaabut-Tib/Raza Academy Mumbai)

Translation: Hazrat Umme Salmah Radi Allahu Anha says that the Holy Prophet صلى الله عليه وسلمsaw a slave girl in my house with marks on her face, so the Holy Prophet صلى الله عليه وسلم said, recite something and blow over her because she has been affected by the evil eye. (The reference is as above)

Translation: Hazrat Aishah Siddiqa Radi Allahu Anha narrates that the Holy Prophet صلى الله عليه وسلمused to blow when doing Dum (incantation). (Sunan Ibn e Majah, Kitaabut-Tibb/Volume 3 Page 546)

Translation: Amr Bin Shoaib narrates through his father, from his grandfather that the Holy Prophet صلى الله عليه وسلمsaid that, when one of you becomes afraid (scared) whilst sleeping, he should say these words, ( اعوذ بلمات االلهtill the end of the Dua), I seek refuge in the Perfect Words of Allah from His Wrath and Punishment, and from His evil servants, satanic whispers and their presence. This dream will not harm that individual whilst he is sleeping. Hazrat Abdullah bin Amr Radi Allahu Anh used to teach these words to his adult children and used to write them on a piece of paper for minor children and he would hang it around his neck (i.e. the neck of the minor child). (Tirmizi Shareef Volume 2 Page 629/Raza Academy Mumbai)

The Dua As Per Tirmizi Shareef is as follows:

A’oodhu Bi Kalimaatil-laahit Taam-mati Min Ghadabihi Wa `Iqaabihi Wa Shar’ri `Ibaadihi Wa Min Hamazaatish Shayaateeni Wa An Yahduroon I Seek Refuge In The Perfect Words of Allah From His Wrath And Punishment, And From His Evil Servants, Satanic Whispers And Their Presence.

Translation: Hazrat Auf bin Maalik Ashja’i Radi Allahu Anh narrates that we used to do Dum (blowing over someone after incantation) in the days of ignorance. We asked, O Messenger of Allah! What is your opinion in this regard? He صلى الله عليه وسلمsaid: ‘Show me the words of your incantations; if there are no polytheistic words (in them), then there is nothing wrong with that incantation." (Sahih Muslim Shareef, Kitaabut-Tibb, Volume 2 Page 168)

Note: It should be kept in mind that our Scholars and Imams have based and attributed those Ahadith in which Ta’weezaat (amulets) are prohibited, to those be related to those amulets etc. which consist of the Kufriyyah and Shirkiyyah words of the age of ignorance. It is clear from the above texts that there is a prohibition of such Ta’weezaat and Ruqyah which contain polytheistic or blasphemous words, but such Ta’weezaat and Ruqyah which contain Qur’anic verses, Sacred Texts and authentic supplications, are not objectionable according to Shari'ah, but rather it is the Sunnah of the Holy Prophet صلى الله عليه وسلم, the beloved companions and the pious predecessors.

Thus, Imam Nawawi Alaihir Rahma states in Sharh e Sahih Muslim:

Translation: This refers to the Dum (blowing over someone after incantation) or chantings etc. which are from the words of the unbelievers, the meanings are unknown and those which are in the Non-Arabic language are improper, because there is a possibility that the meaning is Kufr or close to Kufr. However, if it contains Qur’anic verses and well known words then there is no prohibition in it, and it is in fact Sunnah. (Sharhun-Nawawi Alal Muslim/Kitaabus-Salaam/Volume 14 Page 243) Allama Shaikh Ali bin Sultan Muhammadul Qari Alaihir Rahma writes:

Translation: As for those amulets that contain the Qur’anic verses, the Names and Attributes of Allah Almighty and the blessed words of Duas, then there is no objection to use them, but rather their use is recommended whether they are amulets, Dum (blowing over someone after incantation) or chantings. However, it is forbidden in the Hebrew language, in other words in Non-Arabic, or any other language because of the possibility of Shirk being in it. (Mirqaatul Mafaateeh Sharh Mishkaat ul Masaabeeh/Volume 8 Page 373/Darul Kutbul Ilmiyyah Beirut) Allama Ibn e Aabideen Shaami Hanafi Alaihir Rahma writes:

Translation: I say that, I have seen in Mujtaba that amulets are Makrooh when it contains any words against the Shari’ah other than the Holy Qur'an, and one saying is that, these are the conch (sea shells) that were hung around the neck during the days of ignorance and it is mentioned in Maghrib that some people have this superstitious thought that amulets are also Tamaaim (i.e. which is forbidden). This is not so because Tamimah is called necklace of conch shells. And there is no objection in using such amulets in which the Quran or the Names of Allah Almighty are written. He goes on to write, amulets are Makrooh when they are not in Arabic and when one cannot understand what is written in it, because it is possible that it contains witchcraft or disbelief or something else against the Shariah in it, and there is no harm and objection in using those amulets that have verses of the Holy Qur'an (numerical numbers of the verses of the Holy Qur'an) or supplications written on them. There is a difference of opinion in obtaining cure through the Holy Qur'an, such as by reciting Faatiha on the sick or on people that have been bitten by snakes or scorpions etc. or writing it on a piece of paper and hanging it around the neck of the sick or writing it on a plate and then washing the writing and making the sick person drink it after washing the writing. And it has been narrated from Holy Prophet صلى الله عليه وسلمthat He صلى الله عليه وسلمused to do Dum (blowing over someone after incantation) on Himself and nowadays people act upon the permissibility (of Dum, Ta’weez and Ruqyah) and there are many narrations which support this. And there is no objection for a Junubi (i.e. a person in the state of major impurity who needs to take the compulsory ritual bath) and for a menstruating woman to tie the amulet on the arm whilst the amulet is sealed in a cloth. (Raddul Muhtaar with Durr e Mukhtaar Volume 9, Page 523/Darul Kutbul Ilmiyyah, Beirut)

In response to a similar question, Imam Ahle Sunnat Sayyidi Huzoor Ala Hazrat Radi Allahu Anh writes, the Amaliy’yaat (incantations) and Ta’weezaat (amulets) of the Divine Names and Words are certainly permissible as long as there is nothing against the Shariah in them. For example, any word of unknown meaning such as Hafeezi, Ramadaan Ka’asalahoon, and in the Dua of Plague (words such as) Tasoosa, Aasoosa, Masoosa, are not allowed, unless it is proven from the Hadith, Athaar or the sayings of the trusted spiritual leaders. In the same way, the amulets for convulsions etc. that are written with the blood of a rooster are also impermissible. Instead of writing it with the rooster's blood, it should be written with Musk which is also blood in actual fact. In the same way some Ta’weezaat (plural of Ta’weez/Amulets) are buried in the entrance (stoop) of the door, for the sake of love and captivation of the hearts. This is done in such a way that one steps on it whilst entering and leaving (the house). To do this is also forbidden and is contrary to good ethics. Similarly, if the purpose for which the amulet and incantation is done, is contrary to the Shari’ah, then it will be impermissible, like when women make amulets for their husbands, in order to captivate their hearts. This is against the law of the Shari’ah. Allah Almighty has made the husband the Guardian (Head) of the house and it is forbidden for the woman to subjugate him. In the same way, the amulets of separation and enmity that are done amongst the relatives, for example, to separate a brother from a brother, then is regarded as severing family ties, and to do so is forbidden and Haraam. Likewise, inciting enmity and disharmony between the husband and wife through amulets is also Haraam. It is mentioned in the Hadith:

Translation: Whoever spoils the relationship between a wife and husband is not from amongst us. Rather it is absolutely impermissible to create separation between two Muslims unnecessarily according to Shari'ah. It is in Hadith Shareef:

Translation: O people! Do not have enmity with one another, and do not turn your backs on one another. This command is to the extent that the Holy Prophet صلى الله عليه وسلمsaid, "O Servants Of Allah! Be Brothers To Each Other." Therefore, if there is anything in the Ta’weez or incantation that is contrary to the Shari’ah, or if the purpose of the amulet is contrary to the Shariah, then it is impermissible. Otherwise, it is permissible, but rather, if it is for the benefit of the Muslims, it is virtuous and a source of earning rewards. The Holy Prophet صلى الله عليه وسلمsaid:

Translation: Whoever from amongst you has the ability to benefit your Muslim brother, should do so. (Imam Muslim has narrated it from Hazrat Jaabir Radi Allahu Anh). (Fataawa Razviyyah Shareef Volume 24, Page 196-197) It is further mentioned in Fataawa Razviyyah Shareef as follows: Ta’weezaat (Proper Religious Amulets) are certainly proven from the Ahadith and by the previous and later Imams and its details are mentioned in my Fataawa Africa. In reality, the amulets are from Divine Names, Divine Words and from the words of the remembrance of Allah. The best answer for those that do not believe in the effects of the amulets is the one that Hazrat Shaikh Abu Sa’eed Al-Khair Alaihir Rahma gave to a heretic (deviant) who spoke vilely against the effect of amulets. Hazrat Shaikh Abu Sa’eed Al-Khair Alaihir Rahma said to the heretic that, you are a weird donkey. That worldly man was full of pride, and as soon as he heard these words, his face became red and the veins of his neck became swollen and his body started trembling out of anger. He complained to Hazrat about his words. Hazrat said, I have answered your

question, you have seen the effect of the name of the donkey on you, and what it did to your huge body, but you deny the effect of the Name of Allah Almighty. (Fataawa Razviyyah Shareef Volume 24, Page 207)

Huzoor Sadrush Shariah Alaihir Rahma writes in Bahaar e Shariat: To hang a Ta’weez on the neck is permissible, for as long as it is a permissible Ta’weez. In other words, it has been made from verses of the Qur'an, Names of Allah and Duas. Some Hadith have prohibited the use of Ta’weez. This prohibition is regarding such Ta’weez which are made up of impermissible words, such as those which were made in the Days of Ignorance (Zamaana-eJaahiliyat). Similarly, to write Ta’weezaat (i.e. Plural of Ta’weez), Verses of the Holy Qur'an, Ahadith and other Duas (benedictions) on a plate (or small bowl) and to give this to a sick person with the intention of him attaining Shifa (cure), is also permissible. Men in state of impurity (Junub) and a female who is menstruating and one who is experiencing Lochia (i.e. post natal vaginal bleeding) can also wear a Ta’weez on the neck and tie it on the arm, for as long as it is covered (in a cloth etc.). (Bahaar e Shariat Part 16, Page 56/Qadri Kitaab Ghar, Bareilly Shareef)

Summary: Such Ta’weezaat (Amulets) and Ruqyah which contain Qur’anic verses, their numerical numbers, authentic Duas and sacred texts are undoubtedly permissible and recommended. And the prohibition is only for those amulets and Ruqyahs that contain polytheistic words or writings against the Shari’ah. Therefore, such Ta’weezaat and Ruqyah which contain Qur’anic verses, in numerical format, authentic supplications and sacred texts, are in fact permissible and a recommended practice. Branding such permissible Ta’weezaat as absolute Shirk and labelling them as an innovation, is a clear misguidance of the so called Wahabis, and a sign of their ignorance.