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-Sunna, believe that to wear a ta'wiz around the neck is permissible if the du'a' contained in it is written from the Qur'an or ahadith. 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.Quranic Proof # 1 Following explanation by Imam al-Qurtubi (rah) on the topic taken from his Tafsir: Qur'an States: And We are sending down in the Qur’an what is healing and mercy for the believers. And it only increases the wrongdoers in loss. [Quran 17:82]In explanation of the verse Imam Qurtubi (rah) writes.وننزل من القرآن شيئاً شفاء؛ ما فيه كله شفاء.الثانية: اختلف العلماء في كونه شفاء على قولين: أحدهما ـ أنه شفاء للقلوب بزوال الجهل عنها وإزالة الرّيب، ولكشف غطاء القلب من مرض الجهل لفهم المعجزات والأمور الدالة على الله تعالى. الثاني ـ شفاء من الأمراض الظاهرة بالرُّقى والتعوّذ ونحوه.عن أبي سعيد: فأفاق وبرأ. فبعث إلينا بالنُّزل وبعث إلينا بالشاء، فأكلنا الطعام أنا وأصحابي وأبَوْا أن يأكلوا من الغنم، حتى أتينا رسول الله صلى الله عليه وسلم فأخبرته الخبر فقال: «وما يدريك أنها رقية» قلت: يا رسول الله، شيء ألقي في رُوِعي. قال: كلوا وأطعمونا من الغنم "Translation: It has been said that he who does not seek cure through the Qur'an, Allah does not cure him.Secondly: 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 and the like. (Bukhari and Muslim relate the hadith of ruqiyya through) Abu Sa`id al-Khudri ['a Companion healed an Arab from scorpion-bite by reciting al-Fatiha on him seven times, and the Prophet (Peace Be Upon Him) later asked him: How did you know it was a ruqya?']. (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.) The Prophet (Peace Be Upon Him) said: Cure for my Community is in but three verses of Allah's Book, a mouthful of honey, or cupping.(Tabari) 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.Abdullah ibn `Amr used to hang a protective invocation taught by the Prophet (Peace Be Upon Him) around the necks of his young children. (Abu Dawud and Tirmidhi - hasan)The Prophet (Peace Be Upon Him) and the Companions hated the pagan kind of ruqya or talisman [tamima, qilaada]. Istishfa' [seeking blessing] with Qur'an is not shirk, whether hung on oneself or not. The Prophet (Peace Be Upon Him) said: Who 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. Hanging a ruqya is accepted [among the Tabi`in] by: Ibn al-Musayyib, ad-Dahhak, Ja`far as-Sadiq, and Ibn Sirin (End of Qurtubi's words) [Reference for Above Tafsir of Qurtubi [rah] : al-Jami' li-ahkam al-Qur'an Volume 013, Page 156-163]From Courtesy of Brother Waseem Quranic Proof # 2 The Qur'an Has the Power of HealingAllah 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 in Tafsir of above verse,"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 Qur'an, their blasphemic disease will be cured"[Tafsir Fath al-Qadir, under Sura Bani Isra'il, verse 82]Ibn Kathir and Qadi Shawkani write in tafsir of above verse:"Amr ibn Shu'aib (may Allah be pleased with him) said that 'Rasulu'llah(may Allah bless him and grant him peace) taught my father and grandfather a du'a which we would read before going to sleep, to protect us from fear and anguish.We told our elder children to recite this du'a before going to sleep as well.But for those children who were not yet literate, we would write it and then put it around their necks"Reference for Above Tafsir :[Musnad Ahmad ibn Hanbal vol.2; Abu Dawud, in 'Chapter of Medicine' [5:67] ; Tafsir Ibn Kathir, under Sura al-Mu'minun, verse 97;Qadi Shawkani, Fath al-Qadir, under Sura al-Mu'minun, verse 97 ]I would like to add these proofs Sahih Hadith Proof #1 عَنْ عَبْدِ اللَّهِ ، قَالَ: قَالَ رَسُولُ اللَّهِ: «عَلَيْكُمْ بِالشِّفَاءَيْنِ: الْعَسَلِ وَالْقُرْآنِTranslation: Narrated by Abdullah Ibn Masud (ra) that the Prophet (Peace be upon him) said: Make use of the two cures i.e. the honey and Quran [Sunnan Ibn Majah Volume No.2, Hadith No. 3531]Imam Ibn Hajr al-Asqalani (rah) said about this hadith: أخرجه ابن ماجه والحاكم مرفوعاً، وأخرجه ابن أبي شيبة والحاكم موقوفاً، ورجاله رجال الصحيحTranslation: It is narrated by Ibn Majah and Hakim in the Marfu form. It is also narrated by Ibn Abi Shaybah and Hakim in the Mawquf form. The men of these ahadith are those of Sahih [Fath ul Bari, Sharh Sahih ul Bukhari (11/321)]najdi Wahabi sheikh ul Islam Ibn Qayyim al Jawziyyah says: Some of our rightly guided ancestors stated that there is no harm if some ayat (Verse) from the Qur’an were written in ink and then washed with water and that the sick person drinks that water. Mujahid issues a statement to that effect and so did Abu Qilabah. It was also reported that Ibn ‘Abbas once commanded that two verses from the Qur’an to be written for a woman who had hard pregnancies and that the verses were then washed with water and she was to drink the water. Also Ayub said, “I saw Abu Qilabah write some Verses from the Qur’an wash it with water and then give the water to a person who was suffering from some type of illness to drink it [Tibb an Nabawi by Ibn Qayyim, Page No. 154, English version]Proof from Sahaba [radhiallahanho] and Salafs of wearing Taweez In the Musannaf of Abu Bakr ibn Abi Shayba, the permissibility of hanging a ta`wiz is reported from many of the Companions and early Muslims (Salaf), including: حدّثنا أبو بكر قال حدثنا عقبة بن خالد عن شعبة عن أبي عصمة قال: سألت سعيد بن المسيب عن التعويذ فقال: لا بأس إذا كان في أديم.حدّثنا أبو بكر قال حدثنا يحيى بن آدم قال حدثنا حسن عن ليث عن عطاء قال : لا بأس أن يعلق القرءانTranslation: It is narrated that Sa’eed bin Musayb (one of the top ranking Tabi’i) was asked about wearing Amulets, he said: There is "No harm in doing so"Imam al Ata (rah) the Tabi’i and Faqih of Makkah said: There is no harm in hanging (ayahs of) Quran (around the neck)[Musannaf Ibn Abi Shaybah, Volume No. 5, Page No. 439]Mujahid, Abd Allah ibn `Amr, Ibn Sirin, `Abayd Allah ibn Abd Allah ibn `Umar, and others (Allah be well pleased with them all) also narrated it [Musannaf, 5.439] [/SIZE]Proof from Sahih hadith # 2 أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا فَزِعَ أَحَدُكُمْ فِي النَّوْمِ فَلْيَقُلْ أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ غَضَبِهِ وَعِقَابِهِ وَشَرِّ عِبَادِهِ وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ فَإِنَّهَا لَنْ تَضُرَّهُ وَكَانَ عَبْدُ اللَّهِ بْنُ عُمَرَ يُلَقِّنُهَا مَنْ بَلَغَ مِنْ وَلَدِهِ وَمَنْ لَمْ يَبْلُغْ مِنْهُمْ كَتَبَهَا فِي صَكٍّ ثُمَّ عَلَّقَهَا فِي عُنُقِهِ,Amr ibn Shu’ayb reported from his father, from his grandfather that Allah’s Messenger (SAW) said, “If any of you gets a nightmare, let him say:I seek refuge in the perfect words of Allah against His wrath and His punishment and the’ mischief of His slaves and from the temptations of the devils and that which they bring.Then they will not harm him.” So, Abdullah ibn Amr used to teach this supplication to his grown up children. And, he wrote it down on something and hung it on the neck of those who had not attained puberty. [Abu Dawud 3893 ,sunan tirmidhi Chapter 99, hadith 3539]أَبُو دَاوُدَ وَالنَّسَائِيُّ وَالْحَاكِمُ وَقَالَ صَحِيحُ الْإِسْنَادِAbu Dawood [rah], Nasai [rah] and Al Hakim [rah] said the Isnad is SAHIH Andقال أبو عيسى هذا حديث حسن غريب Imam Tirmidhi after quoting it said: Abu Esa [rah] said the Hadith is Hasan Gharib It is Permissible to Read Du'a and Blow Upon the SickProof from Imam al-Bukhari and Imam Muslim :"When a person who was sick or in some distress they would go to the Prophet (may Allah bless him and grant him peace) who would then place his hand on the area of pain and recite a du'a' and then blow onto him"[Bukhari; Muslim, Chapter of Tibb [17:87] ]Imam Muslim writes:"When the Prophet (may Allah bless him and grant him peace) was ill for the last time, Angel Jibril (peace be upon him) came and recited du'a' and blew on to the Prophet (may Allah bless him and grant him peace)"[Muslim, in Chapter of Tibb [17:87] ]Imam Muslim again writes:" 'A'isha (may Allah be pleased with her) relates that when the Prophet (may Allah bless him and grant him peace) was ill for the last time, she recited Sura al-Falaq and Sura an-Nas and then blew on to the Prophet's (may Allah bless him and grant him peace) hands. The Prophet then blew this onto his own face and body because his hands had more blessing then 'A'isha's (may Allah be pleased with her)"[Muslim, Chapter of Tibb [17:91]From the above narrations, it proves that to blow after reciting du'a's onto the sick is Sunna and the more pious the person is, the more healing power he has because he is blessed more than the less pious.Najdi wahabi sheikh ul islam Ibn Taymiyya writes:"It is permissible to [to recite du'a's and then] blow upon the sick in Islam, but the words must be from the Qur'an or ahadith. If the words are not, then it is not permissible"[Ibn Taymiyya, At-Tawassul, Chapter on Blowing onto the Sick ,pg 156]QuestionsQ) Some people ask, 'How is it allowed to blow dua's onto the sick when some ahadith say this is forbidden?'AnswerA) Allama Sa'idi has written the answer to this question in great detail; he has also included the opinion of all the other great scholars, and we will present this here.Allama Sa'idi writes:"Imam an-Nawawi in Sharh Muslim states: 'There are two types of ahadith concerning blowing. [reciting a du'a and then blowing onto a person]. One of the types is transmitted in Bukhari: 'There will be people who will enter Paradise without any questioning, who have never been blown upon.' Imam Muslim has also recorded a hadith in support of those who do not ask to be blown upon. Imam Bukhari in the chapter on Tibb [Medicine] has written du'as that our Prophet (may Allah bless him and grant him peace) recited when doing damm [reciting a du'a and then blowing onto a person]. Imam Muslim states in 'The Chapter on Virtues of the Prophet (may Allah bless him and grant him peace)' that: "When our Prophet (may Allah bless him and grant him peace) was ill, the Angel Jibril came to him and performed the blowing." The above types of ahadith apparently seem to contradict each other but in reality there is no contradiction."The former type of hadith refers to the prohibition of having read something that is not from the Qur'an and Sunna [i.e.something that has pictures, diagrams or words not from the Qur'an or Sunna] and then blow upon someone. The latter types of ahadith which permit damm refer to those kalimat [words or verses] which have been taught by the Prophet (may Allah bless him and grant him peace)"[Allama Sa'idi, Sharh Sahih Muslim, Chapter of Tibb [23:51] ]In the same way as above there are two types of ahadith concerning ta'wiz. There are many narrations that forbid the use of ta'wiz and also many permitting their use.Imam al-Qurtubi wrote in detail about both types of ahadith concerning ta'wiz:"The ta'wiz that are forbidden are those ta'wiz from the Time of Ignorance - ]those which are satanic and contain an element of shirk [mantar, voodoo and magic, etc.]. The ta'wiz, which are permitted are those written with du'as evidently from Qur'an and ahadith only"[al-Qurtubi, at-Tadhkirat, chapter on 'Ta'wiz' pg 354]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 vol 2 Chapter on Tibb pg 411 ]To conclude, it can be said that those verses that oppose the Qur'an, Shari'a, or the Sunna are forbidden to read and also forbidden to put around the neck.But as for the du'as and verses from the Qur'an and Sunna it is permitted to be written and put around the neck of a small child, illiterate or a sick person.wahabi sheikh ul najdiya 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”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.Sh 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.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” (Reference : Fatawa of sheikh ul Islam Ibn Taymiyya 19/65). Taymiyya’s student Imam 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 (Reference : 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.[/SIZE]-
saws
