PART 3 – AMULETS
14. The Meaning of the Hadith “Ruqyas’, amulets and love charms are acts of Shirk”
Question:
What is the meaning of the Hadith: “Ruqyas, amulets and love charms are acts of Shirk.’’ ? (Op. Cit.)
Answer:
As narrated by Ahmad and Abu-Dawood on the authority of Ibn-Masud, the mentioned Hadith is well documented. According to the Ulama, it means: the Ruqyas that are incomprehensible and have devils‘ names, etc., are forbidden; the love charm is a kind of sorcery known as `separation and matching‘; amulets are for protection from evil eyes and Jinn, and they can be hung on children, adults and the sick as well as on animals, such as camels; amulets for people or animals are banned as Shirk. In one of the battles, the Prophet sent these instructions to the Muslim army: “There must be no Watars (amulets for animals) around the necks of your camels. They must be all cut off.’’ This statement is sufficient for banning all amulets, be they Qur‘anic or otherwise.
In the case of Ruqyas, they are banned if incomprehensible, but allowed if comprehensible, and containing no Shirk elements or violations of Shari‘ah, for the Prophet performed and received Ruqyas; He says, “Ruqyas are valid so long as they are void of Shirk.’’ (Op. Cit.)
The same applies to Ruqyas done on water to be drunk by patients or to wash with. The Prophet is confirmed to have done that; as narrated by Abu-Dawood in his Suuan, the Prophet did Ruqya recitation on some water, which was then poured on Thabit Ibn-Qais Ibn-Shammas. It is worth mentioning that the Salaf, too, followed that practice. (Ifta’ Permanent Committee, Islamic Research Journal, Issue 4, pp.161-162.)
15. The Ruling on Amulets from the Qur’an and Other sources
Question:
What is the legality of making amulets from the Qur‘an and from other sources?
Answer:
It is forbidden to make amulets from such things as bones, talismans, shells, wolf hair, etc., and so is hanging them on children or others; the Prophet says, “If one wears an amulet, may Allah not grant him his wish; if one wears a shell, may Allah give him no peace.’’ (Op. Cit.) He also says, “Whoever wears an amulet has committed an act of Shirk.’’ (Op. Cit.)
Regarding the amulet from the Qur‘an and other legally established prayers, it is allowed by some Ulama, but banned by others. Some of the Salaf allow it and consider it a kind of legal Ruqya done unto a patient. Those who ban it, such as Abdullah Ibn Mas‘ud, some Salaf and some Khalaf, argue that all amulets are banned even if from the Qur‘an, and there is no evidence of exceptions. It is also argued that the general ban prevents Shirk Ruqyas and any likely confusion. If amulets from the Qur‘an and other legal sources are licensed, there will gradually be no control. In such circumstances, the door will be wide open for all sorts of amulets. Besides, licensing Qur‘anic ones is highly likely to expose them to degrading conditions. Allah‘s words are to be treated in the manner worthy of Him. (Ifta’ Permanent Committee, Islamic Research Journal, Issue 4, pp. 160-161.)
Thus, since available evidence supports an all-out ban, the right conclusion is the banning of all amulets.
16. A Word on the Mu’adhdhin (Armband)
From: Abdullah Ibn-Abdulaziz Ibn-Baz
To: Dear Brother May Allah grant you more faith and understanding.
May Allah‘s peace, mercy and blessings be upon you.
I have received your letter dated 14 / 1 / 1385 H. May Allah keep you under His Guidance. I am pleased to learn you are in good health and to get your comments on my position regarding the armband. As promised, I have examined all aspects of the issue.
There are various ways for treating diseases, irrespective of one‘s assumptions. These ways fall into three categories: (a) allowed, (b) hateful, but can be allowed in emergencies and (c) forbidden, even if one believes they are only a means, and the Healer is none but Allah.
Examples of the first category are the allowed medications (pills, injections, ointments, bandages, etc.) and tests prescribed by the doctors in charge of treatment. These have been tried, and their harmful as well as beneficial effects are known. They are considered Islamically allowed if one believes they are only a means, and none brings about healing but Allah.
Of the second category, the hateful means, is what the Prophet mentioned in this Hadith, “Healing is in three: cupping, a gulp of honey or cauterization (branding with fire), but I don‘t like to be cauterized:’’ (Sahih Al-Bukhari, Kitab Attib (Book of Medicine), Hadith No. 5704.) Another version ends with, “…, but I forbid my nation to be cauterized.’’ (Sahih Al-Bukhari, Kitab At Tib (Book of Medicine), Hadith No.5680, 5681.) This Hadith is taken by the Ulama to demonstrate that cauterization is hateful, yet can be used if needed, and it should be used as a last resort, i.e., if there are no other alternatives.
The third category includes such forbidden things as alcohol, lion‘s meat and other forbidden foods and drinks. This category is a forbidden means of treatment, even if it is claimed to be beneficial, and if one believes in it as a means and Allah is the Healer. This is strong evidence against treatment with dirty or forbidden materials, even if they have some benefit, for they must be harmful, and not all that is useful is necessarily allowed. To be legally allowed, a means has to fulfill two conditions: (1) there is no prohibition from the Prophet , and (2) it‘s benefits outweigh its harm. If it is more harmful, it is not to be allowed, even if there is no statement prohibiting it. The perfect Shari‘ ah prohibits what has a greater portion of harm, such as alcohol. According to the sound Hadith, the Prophet said, “O slaves of Allah, seek treatment with medications, but not with forbidden materials.’’ (Op. Cit.) In another version, he says, “… Allah has not ordained your healing in what He has forbidden unto you.’’ (Sahih Al-Bukhari, (Book of Drinks).) When asked about alcohol by someone who used to make it as medical treatment, the Prophet replied, “It is not a cure. It is a disease.’’ (Sahih Muslim, Kitab AI-Ashribah (Book of Drinks), Hadith No. 1984.)
Thus, from what has been said so far, it is obvious that the criterion of allowing and prohibiting is not one‘s own assumptions, but evidence from Shari‘ah. For example, one may rightly believe that healing comes only from Allah, but he uses forbidden means. A case in point is when the polytheists worship their idols saying: the idols are a means of bringing us nearer to Allah, and they intercede with Allah on our behalf, while believing the idols themselves do not cause any healing, bring back lost ones or defend us. In this respect, Allah says, “They worship beside Allah that which neither hurteth them nor profiteth them, and they say: These are our intercessors with Allah.’’ (Yunus Surah, Ayah 18.) Allah also says, “… so worship Allah, making religion pure for Him (only). Surely Pure religion is for Allah only. And those who choose protecting friends beside Him (say): We worship them only that they may bring us near unto Allah. Lo! Allah will judge between them concerning that wherein they differ. Lo! Allah guideth not him who is a liar, an ingrate.’’ (Az-Zumar Sura, Ayahs 2-3.)
There is a great deal of evidence supporting this argument. Sometimes, one may use allowed means of treatment, such as legal Ruqyas, tablets or injections. Nonetheless, these things become forbidden if one believes it is they, not Allah, that bring about healing.
Given the above criterion and classification, let us examine the legality of the Mu’adhdhin. Which category does it fall within: the allowed (such as tablets and injections), the hateful (such as cauterization) or the forbidden such as amulets, rings, strings and shells hung on children for protection from the evil eye, Jinn or diseases, or hung on animals as used to be done before Islam)? As for the hanging of these things, the Prophet condemned the act as a kind of Shirk even though the doers believed that it is none save Allah Who benefits and harms and He is in control of everything. The following Ayah demonstrates Allah‘s command to His Messenger to ask the polytheists about the doer of the things mentioned, and He tells him their answer will be: it is Allah who does them by Himself; this is the Ayah: “Say (unto them, O Muhammad صلى الله عليه وسلم :(Who provideth for you from the sky and the earth, or Who owneth hearing and sight; and Who bringeth forth the living from the dead and bringeth forth the dead from the living; and Who directeth the course? They will say: Allah. Then say: Will ye not then keep your duty (unto Him)?’’ (Yunus Surah, Ayah 31.) The Ayah ends with Allah‘s command to His Messenger to ask why they do not fear Allah by abandoning Shirk since they well know He is in control of everything without associates. In a similar context, Allah says, “And verily, if thou shouldst ask them: Who created the heavens and the earth? they will say: Allah. Say: Bethink you then of those ye worship beside Allah, if Allah willed some hurt for me, could they remove from me His hurt; or if He willed some mercy for me, could they restrain His mercy? Say: Allah is my all. In Him do (all) the trusting put their trust.’’ (Az Zumar Surah, Ayah 38. )
Conveying the same meaning are several other Ayahs indicating that the Mushriks believe that Allah is the only One Who benefits, harms, removes ailment, gives and takes lives and is in control of all things, yet these Mushriks worship idols, trees, prophets, righteous people and angels as intercessors. Similarly, they hang amulets, rings and strings on people and animals as a means to healing, not as healers. Since such means are forbidden, and hence distract their hearts from Allah‘s remembrance, the Prophet condemned the act, and reprimanded those who do it, for they may be tempted into major Shirk, and greater corruption.
The Ulama with whom I have discussed the matter of Al-Mu’adhdhin have expressed varied views on this issue: does it belong to the forbidden category? As I have clearly stated in my letter to you, the safest conclusion is to put it in the forbidden category, for it is similar to the banned amulets, and rings. Those who used to wear the Mu‘adhdhid before Islam and those who imitated them thought it had some benefit which Allah has particularly put into it. Even though He is the One Who benefits and harms, He puts within what He creates types of benefit and harm in varied degrees. As a result, people have fallen into the trap of using the allowed as well as the forbidden. The only way to distinguish between the two is by the purified Shari‘ah; what belongs to the forbidden category must be forbidden, even if it has some benefit. Similarly, what belongs to the allowed category must be allowed even if it has some harm, provided that it has a greater portion of benefit. What is known to be explicitly banned by Shari‘ah must be completely abandoned, such as alcohol and lion‘s meat.
Like amulets, the Mu’adhdhin remains on the body days and nights, even years. This is different from the tablet and the injection one takes; their effects go away after use. It is like the ring mentioned in the Hadith by Imran Ibn-Hussayn as you are well aware. It is also like amulets and shells.
In the light of all this, you realize why the Ulama and I are for banning it. Wa-Allahu A’lam (the truth of the matter is with Allah).
Besides, wearing the Mu’adhdhin may set a dangerous precedent. It may lead to wearing all that comes from the West in the name of benefit without due regard to the Shari‘ah teachings on means and prohibitions.
May Allah — Glory and Praise be to Him — guide us all to what pleases Him, grant us knowledge of and adherence to His religion and protect us from going astray; none but He has Power over all things. May His peace, mercy and blessings be upon you. (Ibn-Baz, Collection of Fatwas and Articles, Vol.1, pp. 206-210)
17. The Brass Bracelet
From: Abdulaziz Ibn-Abdullah Ibn-Baz
To: Dear Brother
May Allah keep you safe in His care.
May Allah‘s peace, mercy and blessings be upon you.
I have received your kind letter – may Allah receive you with His pleasure. I have studied the properties of the brass bracelet, recently introduced for combating rheumatism. Several university professors and lecturers have taken part in the discussion. Two views have emerged: one view allows it, while the other considers it unnecessary. Those who allow it base their view on its benefits in combating rheumatism. Those who see it as unnecessary argue that it is like what people used to wear before Islam; they wore such things as shells, amulets and bronze rings in the belief that they cure from a lot of diseases and protect from evil eyes. This is evident in these Hadiths:
As reported by Uqbah Ibn-Amer, the Prophet said, “If one wears an amulet, may Allah not grant him his wish; if one wears a shell, may Allah grant him no peace.’’ (Op. Cit.) He is also reported to have said, “Whoever wears an amulet has committed an act of Shirk.’’ (Op. Cit.)
According to Imran Ibn-Hussayn, when the Prophet saw a man wearing a brass ring around his wrist, he asked him, “What (are you wearing it) for?’’ The man replied, ―
“For weakness.’’ The Prophet said, “Take it off, for it will do nothing but add to your weakness; if you die wearing it, you will have no success whatsoever.’’ (Sunan lbn-Majah, Kitab At Tib (Book of Medicine), Hadith No. 2531.)
According to one Hadith, on one of his journeys, the Prophet sent a messenger with an order to cut off all Awtar (animal amulets) around camels‘ necks; Jahili (pre-Islamic) people thought Awtar would benefit and protect their camels. (Sahih Al-Bukhari, Kitab Al-Jihad (Book of Holy War), Hadith No.3005.)
The above-mentioned Hadiths as well as others demonstrate that one must not use such things as amulets, shells, rings, Awtar, bones or beads for healing or protection purposes.
I myself am in favour of not using the mentioned bracelet so that no Shirk avenues can be opened and so that people can avoid being distracted or addicted to wearing it. Instead, by avoiding it, they will be able to go to Allah with all their hearts, put their trust in Him alone, and be satisfied with the means that are legally allowed without any doubt. By shunning what Allah has prohibited and what is doubtful, and by sticking to what He has allowed, one reaps great gains. As stated by the Prophet, صلى الله عليه وسلم “… Whoever avoids suspicious things saves his religion and his honor; whoever falls into suspicious things is like a shepherd grazing (his animals) so near someone‘s private pasture that he is liable to find himself in it any moment.’’ (Sahih Al-Bukhari, Kitab Al-Iman (Book of Faith), Hadith No.52.) He also says, “Leave what you suspect for what you are sure of (as allowed).’’ (Sunan Al-Tirmidhi, Kitab Sifat Yawm-Al-Qiyamah (Book of Doomsday Description), Hadith No.2518.)
No doubt, wearing the mentioned bracelet resembles the pre-Islamic practice that is forbidden either as Shirk or as a means to Shirk. The least that could be said is that it is suspicious. Therefore, the best and safest thing to do is to rise above suspicion and be content with explicitly allowed treatments. This is the conclusion some scholars and I have reached.
May Allah guide us all to what pleases Him and grant us understanding of His religion and safety from whatever violates His Shari‘ah. He has power over all things. May He preserve you and grant you peace. (Ibn-Baz, Collection of Fatwas and Articles, Vol.1, pp. 211-212)
18. Wearing a Bracelet for Curing Rheumatism
Question:
What is the legality of wearing a bracelet for curing rheumatism?
Answer:
A Muslim has to be fully aware that treatment is a means to healing and that Allah is the creator of all means. There is no means save that which Allah has made. There are two types of healing means: Shar‘i and material.
Examples of the Shar‘i type are Qur‘anic verses and prayers. On one occasion, confirming that the Fatiha is a Ruqya, the Prophet said to the one who recited it for treatment, “How did you come to know it is a Ruqya?!’’ (Op. Cit.) The Prophet used to perform Ruqyas on patients by praying for them, and in response to his prayers, Allah healed whomever He wanted.
The second type of means includes materials prescribed by Shari‘ah, such as honey, or prescribed through experimentation, such as manufactured medicines people use daily. These medicines must work directly on the body, not via imagination. A medicine that has direct effects is allowed as a healing means with Allah‘s permission.
On the other hand, if a medicine is administered without having a direct effect, but is intended to make the patient fantasize things, by which he gets some psychological comfort that makes the suffering bearable, it is not allowed, even if the comfort it may imaginatively produce happens to lead to cure, nor must it be classified as medicine. People are not to be led by fantasies, hence the ban on wearing such things as rings, strings, etc. for healing or protection purposes, for they are not direct concrete means. Whatever is not proved to belong to the Shar‘i or direct material means cannot be used for treatment. To insist on making it a means is a challenge to Allah‘s authority and a kind of Shirk, as one forces the quality of means on things that are not made so by Him. In his Kitab At Tawheed, (Book of Allah‘s Oneness) Mohammad Ibn Abdul Wahab discusses the Shirk aspects of wearing such things as rings, strings, etc. for protection and other purposes.
I do not think the bracelet that the pharmacist has given to the patient suffering from Rheumatism is any different. It is not of the Shar‘i type, nor is it of the material type with direct observable effects. Therefore, the patient must not use that bracelet until he is sure of its legality. May Allah grant him success. (Ifta’ Permanent Committee, Faiwas on Treatment Using the Qur‘an and the Sunnah, Ruqyas and Related Issues, by Ibn-Baz and Ibn-Uthaimeen.)
19. The Legality of Having a Prayer Leader Who Makes Amulets and Does Witchcraft
Question:
Is it allowed to be led in prayers by someone who has command of Qur‘anic recitation, but is involved in sorcery and amulets?
Answer:
Let us examine the amulets he makes. On the one hand, if they involve Shirk elements and invocations and the seeking of assistance from other than Allah, they reflect major Shirk, forsaking of Islam; this is described as foolish and aberrational. It is foolish because of forsaking Tawheed (Allah‘s oneness), Ibraheem‘s (Abraham‘s) religion, about which Allah says, “And who forsaketh the religion of Abraham save him who befooleth himself?’’ (Al-Baqarah Surah, Ayah No. 130.) It is aberration al because, as Allah says, “And who is further astray than those who, instead of Allah, pray unto such as hear not their prayer until the Day of Resurrection, and are unconscious of their prayer, and when mankind are gathered (to the Judgment), will become enemies for them, and will become deniers of having been worshipped.’’ (AI-Ahqaf Sura, Ayahs 5-6.) Allah makes it clear that praying to anyone other than Him means worshipping that one; such prayers are futile, for they can never be answered, even if they lasted till the Resurrection day. Therefore, never has anyone gone so much astray as the one praying to other than Allah.
On the other hand, if the amulets are from the Qur‘an and legally established prayers, some Ulama allow them, whereas other Ulama ban them. I do favour the banning verdict, for there is no evidence that the Prophet allowed them. Therefore, we have no right to prove some means Shari‘ah has not mentioned. To do that is equal to proving some verdict not mentioned in Shari‘ah. In fact, proving the validity of some means equals ruling it is a useful means; in order to do that, the ruling must be proved to have come from the legislator, i.e. the Prophet صلى الله عليه وسلم , otherwise, it is an exercise in futility, which is not worthy of believers.
As for sorcery, if it involves invocations and prayers to satanic spirits and seeking their help and things like that, it is considered major Shirk, which means forsaking Islam; it is Kufr. However, if it does not involve any Shirk elements – e.g., it involves medications – the ulama‘s views differ. Allah says, “And (they) follow that which the devils falsely related against the kingdom of Solomon. Solomon disbelieved not; but the devils disbelieved, teaching mankind magic and that which was revealed to the two angels in Babel, Harut and Marut. Nor did they (the two angels) teach it to anyone till they had said: We are only a temptation, therefore disbelieve not (in the guidance of Allah). And from these two (angels) people learn that by which they cause division between man and wife; but they injure thereby no one save by Allah‘s leave. And they learn that which harmeth them and profiteth them not. And surely they do know that he who trafficketh therein will have no (happy) portion in the Hereafter; and surely evil is the price for which they sell their souls, if they but knew.’’ (Al-Baqarah Surah, Ayah No. 102)
If the sorcerer does not repent, he is to be executed, even if he has not reached the Kufr stage. His execution is considered good for him as well as for other people; its benefit lies in saving him from continuing forbidden practices that may eventually lead to Kufr. It is not considered in the sorcerer’s interest if Allah lets him continue Kufr acts, injustices or aggression. Indeed, it is against his own interest; Allah says, “And let not those who disbelieve imagine that the rain We give them both good unto their souls. We only give them rein that they may grow in sinfulness. And theirs will be a shameful doom.’’ (Al-Imran Sura, Ayah 178.) & (Ibn-Uthaymeen, Fatawa Al-Aqeedah (Belief Fatwas), pp.316-318.)
By Khaled al-Jeraisy
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