Prayer Time

  |      |      |   The Message of Islam:

It's important for a Muslim to know the Rules of Shari'ah for anything he/she tends to perform to be acts or utterances. In this article we're going to elucidate the issue regarding Spells and Amulets and state the Methodology of Ahlus Sunnah wal Jama'ah regarding their use.

First, a spell,  or charm (ruqyah) is either uttered or written by which a person having an evil effect such as fever and epilepsy etc. is charmed. It is of two kinds:

The first one is that which does not involve Shirk, i.e., to recite on a sick person Qur'anic Ayah, or any supplications that include names or attributes of Allah. This kind of charm is lawful, for the Prophet himself practiced ruqyah and permitted it.

Auf bin Malik said: "We used to practice charming (ruqyah) during the era of Ignorance (Pre-Islamic), and we asked the Messenger of Allah of what he thought of such chanting, he said: "Show me the contents of your charms, there is no harm in them if they do not invlove Shirk." [Muslim]

  As-Su'yooti said: "Scholars are unanimous regarding the permissibility of charms, if they meet three conditions,

1. To include the words of Allah, His names or attributes.

2. To be uttered or written in Arabic.

3. The one who carries it, or practices it, must believe that the charm in itself has no effect, but rather by the preordainment of Allah. [Fath al Majeed p. 145] and Its procedure is to be recited and blown by mouth on the sick."

The Second one is that which involves Shirk (polytheism), i.e., the charms through which the help of other than Allah is sought, such as supplicating other than Allah, seeking relief from him, or seeking his help. Such charms include names of Jinn, Angels, Prophets, or righteous people. This supplication is directed to other than Allah, and thus it constitutes major Shirk. Or it is written or uttered in other than Arabic, or includes words of vague meaning and it is feared to involve infidelity and Shirk, such is prohibited.

Second: Tamimah, an amulet which is hung around children's necks to protect them from envy. It may be worn by adults, men and women, to ward off evil. It is of two kinds:

The first kind, which includes parts of the Qur'an, or some of Allah's names and attributes, and is worn around the neck for the purpose of healing. Regarding this kind of amulets, scholars are in disagreement concerning wearing them. Some scholars believe in its permissibility according to Abdullah bin Amr bin al-Aas who quoted a statement of A'aishah implying its permissibility. Both Abu Ja'far al-Baqir, and Ahmed bin Hanbal, considered that the command of prohibiting wearing them applies only to those amulets that include Shirk.

The second opinion on prohibiting wearing them is based on the statement of Ibn Mas'ood and Ibn Abbas, who quoted the statement of Hudthaifah, Uqbah bin Amir and Ibn Aqim, which was also adopted by a number of Tab'ieen, the companions of Ibn Mas'ood and Ahmed, and considered by the latter generations as prohibited using as a proof the following statement of Ibn Mas'ood:

I heard the Messenger of Allah saying: "Some charms and amulets and Tiwalah constitute Shirk. [Abu Dawood, Ahmed, Ibn Majah, al Hakim]. Tiwalah is a spell which is used to make man love his wife, or the other way round.

  This latter opinion is the sounder one due to three reasons;

1. The general prohibition of wearing them.

2. Barring access to what may lead to the unlawful.

3. If one wears an amulet containing Qur'anic verses, he may carry it with him into washrooms, while relieving or cleansing himself or the like.

The second kind of amulets, are those worn by people, but do not include parts of the Qur'an, such as beads, bones, sea shells, threads, shoe soles, nails, names of Satan and Jinn, or any talismanic items. This is absolutely prohibited and constitutes Shirk, because it is considered as an attachment to other than Allah, Glory be to Him, His names, attributes and words. According to the Hadith: "He who wears a thing shall be committed to it. [At-Tirmidhi], That is, Allah will not protect him rather, He would assign him to the thing which he is wearing (Meaning that Allah will abandon him and the thing which a person wears would be of no avail to him). Therefore, he who resigns to Allah, seeks refuge with Him and commits his affairs to Him, Allah will suffice him, and make the difficult easy for him, shorten the distance of his trip. But he who attaches himself to creatures, amulets, medicine or graves, Allah will abandon him to what he attaches himself, and nothing will avail him of those things that have neither harm nor benefit to extend to him. As a result, he severs his relation with Allah and defects his own creed.

It is the duty of the Muslims to safeguard his Aqidah (creed) against all defects. He should not take unlawful remedies, nor go to hoax healers seeking remedies from them, because they defect his heart and creed. He who depends on Allah, Allah will suffice him. Some people wear these items on themselves, when they are not suffering physical ailment, rather they suffer imaginary ailment such as fear of envious eyes, and jealousy, therefore, they carry amulets in their cars or on their animals, or hang on the door of their house or shop. All of which is a result of weak Iman and defective Aqidah, and the lack of depending on Allah. The weak and defective creed is the real ailment which must be cured by knowing the true meaning of Tawhid and the sound Aqidah.

 

NewsLetter

© 2015 - 2016 All rights reserved Islam Message