V1:139- Clarification of the ruling on Ayahs written and worn around a patient's neck
139- Clarification of the ruling on Ayahs written and worn around a patient's neck
Q: The Imam (the one who leads the congregational Salah) of the Masjid (mosque) is wholly dedicated to leading Salahs (Prayers); he also writes Qur`an and gives it to the sick to wear and calls this a "Hijab (protective amulet)." This position of being the Imam was inherited from his grandfathers, while the act of writing the Qur`an and giving it to the sick is their source of income. What is your opinion on this matter? Please advise us. How should I deal with a person like this if he is a relative of mine?
A: Writing Ayahs of the Qur`an and tying them as an amulet around the neck of ack person or a child is not permissible, according to the more correct of the two opinions maintained by scholars. Some scholars have permitted it; however, there is no evidence for this. The correct opinion is that it is not permitted to hang the Qur`an or Dua`a's (supplications) or Hadiths on children or the sick or elderly etc., because the Messenger (ﷺ) forbade the use of amulets. Amulets are any item which is hung on children or the elderly or the sick; they are referred to as "Hiruz (sing. Hirz)" and "Hujub (sing. Hijab)". The correct opinion is that they are not permissible, because the Prophet (ﷺ) said: Anyone who ties an amulet, may Allāh not fulfill his aim. And: Anyone who ties an amulet has committed Shirk (associating others with Allāh in His Divinity or worship). He (ﷺ) also said: Ruqyahs (recitations for healing or protection), amulets and love-charms are Shirk. The Prophet (ﷺ) did not exclude any form; he (ﷺ) did not say: "Except those containing Qur`an"; rather, he generalized. Therefore, we are obliged to abide by this generalization. Hanging the Qur`an would lead to hanging other things, because people follow what is permitted and end up committing what is prohibited; how much more so when it is something already doubtful? Scholarly opinions allowing this will cause leniency. We are obliged to be cautious; follow the general meaning of the Hadiths and block any means that may lead to Shirk. Wearing amulets which contain Qur`an will lead to wearing all other amulets, for humans do not usually stop at a certain limit; therefore, we should abide by the general prohibition stated in the Hadiths which made no exception for the use of Ayahs of the Qur`an. The Messenger of Allāh (ﷺ) is the most eloquent and sincerest of people, and if there was any exception, he would have said: "Except for such and such." As for Ruqyah performed using the Qur`an and good Islāmic supplications, it is permissible; the Prophet (ﷺ) used to perform Ruqyah. He (ﷺ) said: There is nothing wrong with Ruqyah as long as it does not involve any Shirk (associating others with Allāh in His Divinity or worship). He (ﷺ) also said: Ruqyahs (recitations for healing or protection), amulets and love-charms are Shirk. Ruqyah here is referring to any words recited that are unknown or involve Shirk, by beseeching or supplicating to other than Allāh. Accordingly, the recitations prohibited by this Hadith are those which violate Shariah (Islāmic law). Shar'y (Islāmically lawful) Ruqyahs, i.e. reciting Qur`an and saying supplications over the sick seeking healing, are permissible as long as they are consistent with the Shariah. The Prophet (ﷺ) said: There is nothing wrong with Ruqyah as long as it does not involve any Shirk. As for amulets, they are all prohibited whether they are from the Qur`an or not. This is the most correct opinion maintained by scholars. As for love-charms, they are a form of Sihr (witchcraft), referred to as Al-`Atf and Al-Sarf (spells aimed at creating love or hatred). All types of Sihr are forbidden; it is not lawful for anyone to use Sihr; rather, one should be on guard against it. Sihr can only be acquired by committing Shirk, as it involves worshipping the Jinn (creatures created from fire), seeking their help, serving them, and obeying them by disobeying Allāh. This is why Allāh (Exalted be He) says about the two angels: "but neither of these two (angels) taught anyone (such things) till they had said, 'We are only for trial, so disbelieve not (by learning this magic from us)." This shows that the two angels are informing us that learning Sihr is Kufr (disbelief). Moreover, Allāh (Glorified be He) says: "They followed what the Shayātīn (devils) gave out (falsely of the magic) in the lifetime of Sulaimān (Solomon). Sulaimān did not disbelieve, but the Shayātīn (devils) disbelieved, teaching men magic" Teaching Sihr and learning it is a great Munkar (that which is unacceptable or disapproved of by Shariah and Muslims of sound intellect); it constitutes major Shirk (associating...
Q: The Imam (the one who leads the congregational Salah) of the Masjid (mosque) is wholly dedicated to leading Salahs (Prayers); he also writes Qur`an and gives it to the sick to wear and calls this a "Hijab (protective amulet)." This position of being the Imam was inherited from his grandfathers, while the act of writing the Qur`an and giving it to the sick is their source of income. What is your opinion on this matter? Please advise us. How should I deal with a person like this if he is a relative of mine?
A: Writing Ayahs of the Qur`an and tying them as an amulet around the neck of ack person or a child is not permissible, according to the more correct of the two opinions maintained by scholars. Some scholars have permitted it; however, there is no evidence for this. The correct opinion is that it is not permitted to hang the Qur`an or Dua`a's (supplications) or Hadiths on children or the sick or elderly etc., because the Messenger (ﷺ) forbade the use of amulets. Amulets are any item which is hung on children or the elderly or the sick; they are referred to as "Hiruz (sing. Hirz)" and "Hujub (sing. Hijab)". The correct opinion is that they are not permissible, because the Prophet (ﷺ) said: Anyone who ties an amulet, may Allāh not fulfill his aim. And: Anyone who ties an amulet has committed Shirk (associating others with Allāh in His Divinity or worship). He (ﷺ) also said: Ruqyahs (recitations for healing or protection), amulets and love-charms are Shirk. The Prophet (ﷺ) did not exclude any form; he (ﷺ) did not say: "Except those containing Qur`an"; rather, he generalized. Therefore, we are obliged to abide by this generalization. Hanging the Qur`an would lead to hanging other things, because people follow what is permitted and end up committing what is prohibited; how much more so when it is something already doubtful? Scholarly opinions allowing this will cause leniency. We are obliged to be cautious; follow the general meaning of the Hadiths and block any means that may lead to Shirk. Wearing amulets which contain Qur`an will lead to wearing all other amulets, for humans do not usually stop at a certain limit; therefore, we should abide by the general prohibition stated in the Hadiths which made no exception for the use of Ayahs of the Qur`an. The Messenger of Allāh (ﷺ) is the most eloquent and sincerest of people, and if there was any exception, he would have said: "Except for such and such." As for Ruqyah performed using the Qur`an and good Islāmic supplications, it is permissible; the Prophet (ﷺ) used to perform Ruqyah. He (ﷺ) said: There is nothing wrong with Ruqyah as long as it does not involve any Shirk (associating others with Allāh in His Divinity or worship). He (ﷺ) also said: Ruqyahs (recitations for healing or protection), amulets and love-charms are Shirk. Ruqyah here is referring to any words recited that are unknown or involve Shirk, by beseeching or supplicating to other than Allāh. Accordingly, the recitations prohibited by this Hadith are those which violate Shariah (Islāmic law). Shar'y (Islāmically lawful) Ruqyahs, i.e. reciting Qur`an and saying supplications over the sick seeking healing, are permissible as long as they are consistent with the Shariah. The Prophet (ﷺ) said: There is nothing wrong with Ruqyah as long as it does not involve any Shirk. As for amulets, they are all prohibited whether they are from the Qur`an or not. This is the most correct opinion maintained by scholars. As for love-charms, they are a form of Sihr (witchcraft), referred to as Al-`Atf and Al-Sarf (spells aimed at creating love or hatred). All types of Sihr are forbidden; it is not lawful for anyone to use Sihr; rather, one should be on guard against it. Sihr can only be acquired by committing Shirk, as it involves worshipping the Jinn (creatures created from fire), seeking their help, serving them, and obeying them by disobeying Allāh. This is why Allāh (Exalted be He) says about the two angels: "but neither of these two (angels) taught anyone (such things) till they had said, 'We are only for trial, so disbelieve not (by learning this magic from us)." This shows that the two angels are informing us that learning Sihr is Kufr (disbelief). Moreover, Allāh (Glorified be He) says: "They followed what the Shayātīn (devils) gave out (falsely of the magic) in the lifetime of Sulaimān (Solomon). Sulaimān did not disbelieve, but the Shayātīn (devils) disbelieved, teaching men magic" Teaching Sihr and learning it is a great Munkar (that which is unacceptable or disapproved of by Shariah and Muslims of sound intellect); it constitutes major Shirk (associating...