Are ta'weez bida'

[hope1]

Assalamu alaikum,

I was wondering what is the proof that Deobandi ulema use to show that ta'weez is not bida'? Also I heard there are some ahadith regarding sahabas using ta'weez - is this true? Is there any danger to one's imaan in using ta'weez?

[abdullahnana]

Here is a short article written by a Maulana from England:

Imam Hajjaj (ra) says, “Those who saw Sayyiduna Sa’eed ibn Jubair (ra) writing ta’weez for those who came to him related to me (regarding this matter), Imam Hajjaj (ra) further says, “I asked Ataa regarding it”, He replied, “We have not heard anyone disliking it but from you, the people of Iraaq”. (Ibn Abi Shaiba vol5 p434)

How can a great Tab’ee (successors of the sahabah) like ‘Ataa (The Mufti of makka at a time when the sahabah were still present) deny hearing anyone disliking the usage of ta’weez? Was he not aware that it is shirk and bid’ah? Why did he not just say that it was impermissible?

Auf Ibn Malik (ra) says: “We would use amulets (Ruqyah) in the days of ignorance, so we asked Rasulullah sallallahu alaihi wa sallam regarding it”, he said “bring to me your amulets, thereafter he said: ‘There is nothing wrong with amulets if they do contain shirk (in them)”. (Muslim vol2p224 in the book of medicine)
The fuqaha have written that if they have writings in a language that is unknown, then it is impermissible otherwise it will be permissible.

Hafiz Ibn Hajar (ra) says “Tamimah is a necklace put around the neck in the days of ignorance, and they would believe that this would ward off evil and calamity”.
(Fathul Bari vol10p166 and Ahsanul Fatawa vol8p257)
As we can see, it was due to their harboring such a belief why it was called shirk. However if someone does not have such belief, it will be permissible.

Sayyidatuna Aisha (ra) says: “Tamimah is not that which is hung after the calamity, but Tamimah is that which is hung before calamity”. (Sharh ma’nil Athar vol2p323, and Hakim declared it saheeh, Targheeb vol5271)

Amr ibn Shu’aib narrates from his father who narrates from his grandfather Abdullah ibn Amr (ra) that Rasulullah sallallahu alaihi wa sallam said: “When anyone of you gets frightened in his sleep, let him recite this du’a, (thereafter he mentioned the du’a) so Abdullah Ibn ‘Amar (ra) would teach this du’a to those of his children who could read, as for those who could not, he would write it and hang it around their necks”. (Musannaf Ibn Abi Shaibah vol5p439 in the book of medicine. Imam Tirmizi also narrates it and classifies it Hasan ghareeb Vol2 p192 and Imaam Abu Daud also narrates it without a comment vol2p187)

Here we find a Sahabi, the likes of Abdullah ibn ‘Amar (ra) hanging ta’weez for his children, how can he dare to carry out such an act if it was shirk and bid’ah?

“The son of Abdullah ibn Umar radhiyallahu anhum was seen with a thread tied on his upper arm”.
(Ibn Abi Shaibah vol5p439)

Did sayyiduna Ibn Umar (ra) not know that it was shirk and bid’ah and not warn his children to refrain from it?

Sayyiduna A’ta (The Mufti of Makkah) says: “There is nothing wrong in hanging the Quraan (i.e. as ta’weez)
(Ibn Abi Shaibah vol5p440)

Sayyiduna Ibn Sireen (ra) (The Mufti of Madinah) did not consider anything wrong in using the (verses) of the Quraan (as Ta’weez) (Ibn Abi Shaibah vol5p439)

Sayyiduna Sa’eed Ibn Musaayib (ra) was asked regarding taweez, he replied: “There is nothing wrong with it as long as it is wrapped in leather”. (Ibn Abi Shaibah vol5p439)

Ataa (the mufti of Makka) was asked regarding a woman in her periods having a ta’weez on her, He replied,
“If it is in leather, it should be taken off, and if it is in a silver amulet, she has a choice (to take it off or not)”.
(Ibn Abi Shaibah vol5p439)

Abu Jaf’ar (as-sadiq) did not see anything wrong in writing the Quraan in leather and hanging it (on someone) (Ibn Abi Shaibah vol5p439)

Imam Mujahid (ra) (a mufassir of the Quraan and a great student of Ibn Abbas (ra)) would write ta’weez for people and hang it on them. (Ibn Abi Shaibah vol5p439)
How can he write these for the people if it was shirk? Was he propagating shirk and bid’ah?

Imam Yunus ibn Habban (ra) says “I asked Abu Ja’far (ra) regarding ta’weez hung on children, so he gave permission. (Ibn Abi Shaibah vol5p440)

Imam Dhahhaak (ra) did not consider anything wrong if a person hangs any verses of the Quraan (as taweez) as long as it is taken off at the time of bathing and relieving ones self. (Ibn Abi Shaibah vol5p440)

Sa’eed ibn Jubair (ra) narrates from Ibn Abbas (ra) that he said: “When the delivery of a child becomes difficult for a woman and the verses “The day they will see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning. “Naaziaat 46”and “On the day when they will see that (torment) with which they are promised, (it will be) as if they had not stayed more than an hour in a single day. “Al-Ahqaaf 35” and the words “Bismillahi laa ilaaha illa hual haleemul kareem” and “Subhaanallahi rabbissamaawaatissab’e wa rabbil arshil ‘azeem” are written on a piece of paper and soaked in water and given to her to drink (the delivery becomes easy)”. ((Ibn Abi Shaiba vol5 p433)

The likes of ‘Ataa, Sa’eed Ibn Musayyib, Ibn Sireen, Mujaahid rahmatullahi ‘alaihim and others were issuing these Fataawa at the time when the Sahabah (ra) were present in their midst, and many a time the Sahabah (ra) would tell the people and sometimes themselves asked these great Tabe’oon regarding important religious issues.

Were these great Tabioon blind of the fact that to use ta’weez is shirk? Has any muslim any courage to say that they did not know the ahaadith mentioned above? We will leave it to you to decide.

As for the ahaadith indicating towards it being shirk, the hadith of Auf ibn Malik radhiyallahu ‘anh answers that.
(i.e. as long as there are no words of shirk in them it is permissible). Furthermore the hadith of Ibn Masood (ra) regarding it being shirk, has a narrator named Ibn Akhee Zainub (ra) who is majhool (unknown) (Bazlul Majhood vol6 p216) and even if the hadith is proved saheeh it can not have a literal meaning as we will see. Hafiz Ibn Hajr (ra) commentates that the people who fully trust these amulets and regard them as being their safeguard from evil and calamity, only then will it be classified as a form of shirk.
We should also note that there are different ways of cures from illnesses. Some take medicine and others will use ta’wez as the hadith in Bukhari about the Sahabah going to a place and one of them curing the leader of that place by reciting Surah fatihah.

Saydutuan Aisha (ra) says that: “Rasulullah ( ) would order her to do ruqyah (i.e. ta’weez) and blow on herself to save herself from the evil eye”. (Muslim in the book of medicine)

Mulla Ali Qari (ra) writes:
“Those that contain the verses of the Quran, qualities and attributes of Allah and those Dua’s that are narrated from Rasulullah sallallahu alaihi wa sallam, are all permissible and Mustahab to use, whether it be Ta’weez, ruqyah or to blow as a form of ta’weez. However those that are written in Hebrew etc, will be prohibited due to the possibility of shirk (polytheism) in them”. (Mirqaat volp321)

Allamah ibn Abideen (ra) has written similar fatawa in Raddul Muhtaar (which is the most authentic book of fatwa according to the Ahnaaf).
We can conclude that those that are utilized in the correct manner will be permissible and those that are utilized in an incorrect manner will be impermissible. Sayyiduna Ibrahim Nakh’ee’s (ra) saying that the followers of Sayyiduna Ibn Mas’ood disliked the usage of ta’weez is because in Kufa (where they resided) the Rawafidh (Shee’ah) were of the belief that Ta’weez is the actual source of protection, and that was the reason why they refrained from using it. As for those who don’t have such belief, then we saw its permissibility in the above-mentioned ahaadith. Therefore the fatwa of shirk should be given with caution.

Note: It should be remembered that to use ta,weez is only permissible and not necessary, my intention is not to prove that hanging ta’weez is a good thing but I have just taken the opportunity to prove that it is permissible and not shirk, bid’ah or haraam. However, it is better not to use them but rather recite the du’as mentioned in the ahaadith, which was the practice of most of our Salaf (predecessors) as seen in the books of ahaadith.

[hope1]

Assalamu alaikum

JazakAllah mufti saheb for the answer. I was looking for something exactly like this.

[hope1]

Those who ask from graves say that they ask from the graves of the pious with the belief that Allah is the one who does - therefore it is not shirk. That is why this question arose in my mind because using taweez with the belief that Allah is the one who does is similar. But I guess what differentiates between the two is that the sahabas used taweez as means like they drank water for thirst, but they never asked from the graves of the pious - is this the correct undrestanding?

[Salim123]

Those who ask from graves say that they ask from the graves of the pious with the belief that Allah is the one who does - therefore it is not shirk. That is why this question arose in my mind because using taweez with the belief that Allah is the one who does is similar. But I guess what differentiates between the two is that the sahabas used taweez as means like they drank water for thirst, but they never asked from the graves of the pious - is this the correct undrestanding?

This is what I understand from it. Taweez is allowed, but again its a balance thing. We have to give it relevant position and status and not to go Extreme in believing in it and Extreme in Denying it.

We have some sects like our Brelwi Brothers who everyone, each and everyone 99% will have a Taweez (100% of the people I know form the Brewli Side). Not just one but they might have 2-3 different ones.

Without it they feel, that they will have some magic done on them, or they will fall prey to something. This is then giving Taweez a Status beyond its required status. They have fallen into superstition kind of thinking

This is going extreme. Giving an Amal more weight and more status will take a perfectly Good Amal into the category of Biddah

This would mean All the Sahabas (Radiallahu Anhum) at all times would wear it and have it.

But you see some Sahabas (Radiallahu Anhum) did and many Sahabas (Radiallahu Anhum) didn't

Like visiting the Graveyard, our Mufti Saab discourages from going on Eid day, because even though going to Kabrastan is a Good Amal, people are giving extra emphasis on going on Eid, and hence it is taking a perfectly good Amal into
the Biddah area.


What the balance is if you really are in need, and take it on the advice of a sincere Scholar then its no Harm, and Mashallah will be beneficial. With sincere belief that Allah is the one who has the cure for All Problems

People I know friends and family and who follow my school thought, will use it occasionally. But as a general rule will not wear it. But Under some problem or Illness will acquire it from a Sincere Scholar and Wear it.


Our Salafi Brothers completely deny it


Just take a sample of 100 people. from Brewli,Deobandi, Salafi. You will find the following approximate results of How many wear a Taweez

90-99% Brewlis
1-5% Deobandis
0% Salafis


so to summarise

Sahabas (Radiallahu Anhum) - Majority didn't do it, some did it
Brelwis - Majority do it, very few don't do it
Deobandis - Majority don't do it, some do it
Salafi - All don't do it

so looks like the Deoband stance is closest to the Sahabas (Radiallahu Anhum)


Again Mashallah Deobandi School of thought takes the Middle Path, the path of the Salaf. Allowing it and also keeping a check on it so as not to go in the realm of Biddah



Allahu Allam

[bugmenot]

Our Salafi Brothers completely deny it

I think many know of the difference, but still prefer not using ta'wiz.

[abulayl]

Those who ask from graves say that they ask from the graves of the pious with the belief that Allah is the one who does

But Allah made medicine Sunnah and asking to grave shirk like asking to statues for help.

In 100 way people can compair halal = haram. But its Allah who made it as test for us. Its Allah´s decision, and we dont do any qiyas against Allah´s order.

[Colonel_Hardstone]

Our Salafi Brothers completely deny it

Asslamo Allaikum,

The position of Saudi scholars is very close to the Ulam of Deoband.

Q) There was a debate about those who read Qur’aan to treat people with ruqyah*. Some people said that it is not permissible for ordinary people to use the Qur’aan to treat people with ruqyah; this should only be done by those who are well-versed in knowledge of sharee’ah. Others say that it is sufficient for the one who wants to use ruqyah to have memorized the Book of Allaah, to have a sound belief, to be righteous and to have taqwa. I hope that you can dispel our confusion on this matter and give us the shar’i ruling.
[*Ruqyah = reciting the Qur’aan over a sick person for purposes of healing;
raaqi = the person who does this.]

A) Praise be to Allaah.

The correct view is that it is permissible for every reader who can recite the Qur’aan well and who understands its meanings, has a sound belief, does righteous deeds and is of upright conduct to use ruqyah. It is not essential for him to have knowledge of minor matters or to have studied all branches of knowledge in depth. This is because of the story of Abu Sa’eed and the man who had been stung by a scorpion, “… and we did not know that he ever did ruqyah before that incident”, as is stated in the hadeeth. (Narrated by al-Bukhaari, 2276; Muslim, 2201). The raaqi must have a good intention and want to benefit the Muslim; he should not be concerned with money or payment, so that his reading will be more beneficial.

And Allaah knows best.

Q) As you know, many people are suffering from diseases for which they cannot find medical treatment, so they turn to the Book of Allaah and the scholars and some pious and righteous people who have memorized the Book of Allaah, so that they can recite ruqyah as prescribed by sharee’ah to treat them. The site of women’s pain may be in their heads, chests, arms or legs – is it permissible for them to uncover these places so that they may be read over in cases of necessity? What are the limits within which women may uncover when Qur’aan is read over them for this purpose?

A) Praise be to Allaah.

It is Sunnah to learn ruqyah as prescribed in sharee’ah, seeking to benefit the Muslims and treat these chronic diseases, because the Book of Allaah is a beneficial healing. But it is not permissible for a non-mahram man to touch any part of a woman’s body when doing ruqyah, and it is not permissible for her to uncover any part of her body such as her chest, neck, etc. He should recite over her even if she is covered, and this will be of benefit no matter where the pain is. It is also Sunnah for some of the sisters who can read Qur’aan to be taught how to do ruqyah so that they can use it to help modest women. And Allaah knows best.

Al-Lu’lu al-Makeen min Fataawaa Ibn Jibreen, p. 23

[abulayl]

Asslamo Allaikum,

The position of Saudi scholars is very close to the Ulam of Deoband.

they do agree with ruqyah but not tawiz

[Colonel_Hardstone]

they do agree with ruqyah but not tawiz

Oh ok...Do you mean stuff that people hang in their necks and stuff e.g. TAMIMAH?

In that case yes Salafees believe that Non-Quranic Tamimahs are not allowed.

Qur'aanic Tamimahs were permitted by some amongst the Salaf but its best not to wear them and take them off.