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On The Permissibility Of Writing Ta‘Widhat

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An original Deoband.org article

By Mufti Muhammad Taqi Usmani

Translated by Zameelur Rahman  

           

falaq-nas1.png

 

 

Surayj ibn Yunus and Yahya ibn Ayyub narrated to me: they said: ‘Abbad ibn ‘Abbas narrated to me from Hisham ibn ‘Urwah: from his father: from ‘A’ishah (Allah be pleased with her): she said:

 

“When one of his family was sick, Allah’s Messenger (Allah bless him and grant him peace) would blow over him upon [reciting] mu’awwidhat[1]. When he became sick with the illness in which he died, I began blowing on him and I wiped him with his own hands, because that was greater in blessing than my hands.” In the narration of Yahya ibn Ayyub it adds, “while [reciting] the mu’awwidhat.” (Sahih Muslim)

 

The hadith proves the permissibility of ruqyah and blowing [nafth] after it. We have set forth beforehand in the early chapters of Kitab al-Tibb that its permissibility is preconditioned on it being understood, not containing istimdad with other than Allah (Most High) and not believing that it has efficacy in itself, and whoever meets these conditions, there is no harm in his ruqyah.

 

Writing Ta’widhat

Moreover, the starting point in the issue of ruqyah is that it is done by reciting the Noble Qur’an or some of the names of Allah Most High or His attributes, and thereupon to blow on the sick. This has been established from the Prophet (Allah bless him and grant him peace) in a number of hadiths. As regards to writing ruqyahs, hanging them on the neck of children and the sick, or writing them and giving its ink to the sick to drink, this has been established from a number of Companions and Successors.

 

Ibn Abi Shaybah transmitted in his Musannaf (8:39) from ‘Amr ibn Shu’ayb from his father: from his grandfather: he said: Allah’s Messenger (Allah bless him and grant him peace) said, “When one of you becomes fearful in his sleep he should say: In Allah’s name, I seek refuge with the complete words of Allah from His anger and His punishment and the evil of His slaves, and from the evil suggestions of the shaytans and from their being present [at death].’”

‘Abdullah, i.e. Ibn ‘Amr, would teach these words to children, whoever of them could remember it, and whoever could not remember, he would write it and hang it around his neck.

 

Ibn Abi Shaybah also transmitted from Abu ‘Ismah: he said, “I asked Sa’id ibn al-Musayyab about ta’widh and he said: ‘there is no harm when it is on leather.’”

 

And he transmitted from ‘Ata that he said about a menstruating woman who had a ta’widh on her: “If it is leather she should take it off and if it is on a silver thread, if she wishes she may put it on and if she wishes she need not put it on.”

 

And he transmitted from Mujahid that he would write ta’widh for people and hang it on them.

 

And he transmitted from Abu Ja’far, Muhammad ibn Sirin, ‘Ubaydullah ibn ‘Abdullah ibn ‘Umar and al-Dahhak proof that they would permit writing ta’widh and hanging it or tying it around the upper arm, etc.

 

Al-Hafiz Ibn Taymiyyah said in his Fatawa (19:64): “It is permissible to write for the one afflicted [with the evil eye] and others of the sick something from the Book of Allah and His dhikr with permissible ink, and wash [the ink off the paper] and give it to drink, as Ahmad and others have explicated. ‘Abdullah ibn Ahmad said: ‘I read unto my father: Ya’la ibn ‘Ubayd narrated to us: Sufyan narrated to us: from Muhammad ibn Abi Layla: from al-Hakam: from Sa’id ibn Jubayr: from Ibn ‘Abbas (Allah be pleased with him): he said: When labour becomes difficult for a woman one should write: In Allah’s name, there is no god but Allah, the Clement the Honourable. Glory to Allah Lord of the Magnificent Throne. All praise to Allah Lord of the Worlds. On the day when they behold it, it will be as if they had but tarried for an evening or the morn thereof (79:46), On the day when they behold what they were promised, it will be as if they had but tarried for an hour of a day, A clear message. Shall any be destroyed save evil-living folk? (46:35)’

 

“My father said: ‘Aswad ibn ‘Amir narrated to us with his chain [of narration] the same thing and he said: one writes [the ta'widh] in a clean vessel and gives it to drink’. My father said: ‘and Waki’ added in his narration: she is given to drink [from it] and it is sprinkled below her navel. ‘Abdullah said: I saw my father writing [a ta'widh] for a woman on a cup or something clean.’”

 

Ibn Taymiyyah (Allah have mercy on him) then transmitted this narration of Ibn ‘Abbas through another route, and he said at the end of it: “‘Ali (meaning Ibn al-Hasan, the nephew of the narrator of this narration) said: ‘one writes [the ta'widh] on paper and ties it around the upper arm of a woman’. ‘Ali said: ‘indeed we tried this and did not see anything more remarkable than it. When she delivered, it was quickly disposed of, by subsequently shredding it or burning it.’”

 

These narrations contain proof against those in our time who claim that writing ta’widh and giving them to drink or hanging them [around one's neck] is prohibited according to the Shari’ah, and indeed some of them greatly exaggerated until they claimed it to be shirk.

 

They adduce as proof what Abu Dawud transmitted (no. 3883) from Zaynab the wife of ‘Abdullah: from ‘Abdullah ibn Mas’ud (Allah be pleased with him): he said: “I heard Allah’s Messenger (Allah bless him and grant him peace) say: ‘Indeed ruqyahs (incantations), tama’im (amulets) and tawlah (potions) are shirk.’”

 

However, the complete [wording] of this hadith contains what would refute this line of reasoning, for it mentions: Zaynab said: “I asked: Why do you say this? By Allah, when my eye was discharging I used to visit a certain Jew who applied a ruqyah on me. When he applied the ruqyah on me, it calmed down.” ‘Abdullah said: “Indeed that is but the work of shaytan, he picked the eye with his hand, and when the Jew applied the ruqyah, he desisted. It is enough for you to say as Allah’s Messenger (Allah bless him and grant him peace) would say: Remove the harm, Lord of men and heal. Thou art the Healer. There is no remedy but Thine which leaves no disease behind.’”

 

This hadith clearly proves that the ruqyah that is prohibited in the hadith is only the ruqyah of the people of shirk who would seek help from the shaytans and others. As regards to ruqyah in which there is no shirk, it is permissible and is established from the Prophet (Allah bless him and grant him peace) in numerous hadiths. The same is the case with tama’im, which is the plural of tamimah, and these were stones the Arabs would hang on their children, believing that they have efficacy in themselves. Al-Shawkani said while commenting on the hadith of Abu Dawud in Nayl al-Awtar (8:177): “He included these three in [acts of] shirk due to their belief that they have efficacy in themselves.”

 

Ibn ‘Abidin said in Radd al-Muhtar (6:363): “In al-Shalbi [it is narrated from] from Ibn al-Athir: tama’im is the plural of tamimah, and they are stones which the Arabs would hang on their children to protect them from the evil eye in [accordance] with their belief, so Islam abolished it … because they believed that it is the complete treatment and cure, rather they made it an associate [with Allah], because they intended thereby to repel the destinies written for them and sought from other than Allah Most High to repel harm while He [alone] repels [harm].”

 

By this it becomes evident that the tama’im that are prohibited have no relation to ta’widhs that are written containing verses of the Qur’an or some form of dhikr, since that is permissible according to the majority of the jurists of the Ummah. Rather some ‘ulama have recommended them when they are done using the transmitted dhikrs (al-adhkar al-ma’thurah), as al-Shawkani transmitted from them in al-Nayl. And Allah knows best.

 

Takmilah Fath al-Mulhim, Vol 4 pp. 276-8

http://www.deoband.org/2010/05/hadith/hadith-commentary/on-the-permissibility-of-writing-ta‘widhat/

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:sl:

 

 

 

Ta‘Widhat ...is  it amulet  ?   tabeej   in local language .   I used  tabeej  sometimes   but read that  some  say  it's haram .

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Wa'alaykumus salaam...not sure in your language but in urdu its "ta'weez"

Look at this paragraph sis taken from above:

 

Ibn Abi Shaybah transmitted in his Musannaf (8:39) from ‘Amr ibn Shu’ayb from his father: from his grandfather: he said: Allah’s Messenger (Allah bless him and grant him peace) said, “When one of you becomes fearful in his sleep he should say: ‘In Allah’s name, I seek refuge with the complete words of Allah from His anger and His punishment and the evil of His slaves, and from the evil suggestions of the shaytans and from their being present [at death].’”

‘Abdullah, i.e. Ibn ‘Amr, would teach these words to children, whoever of them could remember it, and whoever could not remember, he would write it and hang it around his neck.

 

so this would be a ta'weez...will post Q/A when I find it as i've read it before

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Category: Beliefs

Fatwa#: 18505
Asked Country: Pakistan

 

Answered Date: Feb 17,2010
 

 

Title: I would like to ask about Wearing of Taweez in light of Quran & Sahee Hadith. As per my sufficient knowledge our beloved Prophet Hazrat Muhammad (PBUH) never advised to any one for wearing Taweez & if its true than isn’t it a Bidat to do so?
 

 

Question

I would like to ask about Wearing of Taweez in light of Quran & Sahee Hadith. As per my sufficient knowledge our beloved Prophet Hazrat Muhammad (PBUH) never advised to any one for wearing Taweez & if its true than isn’t it a Bidat to do so?

Answer

 

Answer

In the name of Allāh, Most Gracious, Most Merciful
Assalāmu ῾alaykum wa Rahmatullāhi Wabarakātuh

 

It is permissible to wear a taweez (Amulet)[1], However we would advice one to recite the following Azkaars which have been mentioned in the Ahaadith instead of utilising Taweez. These Azkaar and Ad’iya are more effective.[2]

 

 

There are three conditions for the permissibility of Taweez.

  1. It is in one of the understood languages.
  2. It is derived from Quran or Ahaadith[3].
  3. It is not considered that the Taweez itself is effective, but that Allah Ta’ala puts the effect in the Taweez.[4]

 

Ahaadith on the permissibility of Taweez.

  • Hadrat Anas (RadiyallahuAnhu) reports that Nabi (SallalahuAllaihiWassalam) gave him permission to do ruqya for evil eye, fever, the numbing of a limb. (Muslim)[5]
  • Hadrat Aisha (RadiyallahuAnhu) says that Nabi (SallalahuAllaihiWassalam) asked us to do ruqya for the evil eye. (Bukhari & Muslim)[6]
  • Hadrat Umme Salamah (RadiyallahuAnhu) narrates that Nabi (SallalahuAllaihiWassalam) saw a slave girl in her house on whose face was discoloration. He asked us to do ruqya on her, for verily she has been afflicted with an evil eye. (Bukhari & Muslim)[7]
  • Hadrat Auf ibn Malik Al-Ashja’ee says “We use to do ruqya in the days of Jaheeliya. We asked Nabi (SallalahuAllaihiWassalam), O Prophet of Allah, what is your opinion on this matter? He replied “recite your ruqya to me. There is nothing wrong with ruqya as long as there is no shirk in it”. (Muslim)[8]

 

WAZEEFAS FOR MORNING AND EVENING AND SECURITY

 

اَللَّهُمَّ أَجِرْنِىْ مِنَ النَّارْ (1)

O Allah! Protect me from the hellfire.

 

Sayyidunā Hārith Ibn Muslim رضى الله عنه reports from his father that Rasulullah صلى الله عليه و سلم once confided in him saying, “On completion of your Maghrib Salāh, recite (the above-mentioned duā) seven times before speaking to anyone. If you read this (duā) and pass away that very night, most definitely you will be emancipated from the hellfire.” (Sunan Abi Dāwud #5039)

 

One will receive the very same reward for reciting this dua on completion of the Fajr Salāh.

 

 

رَضِيْناَ بِاللَّهِ رَبًّا وَبِاْلإِسْلاَمِ دِيْنًا وَبِمُحَمَّدٍr نَبِيًّا وَّ رَسُوْلاً(2)

I am pleased with Allah as my Lord, Islam as my religion and

Muhammad صلى الله عليه و سلم as my Prophet.

 

Sayyidunā Thawbān رضى الله عنه states that Rasulullah صلى الله عليه و سلم said, “Whoever recites (the above-mentioned duā) thrice in the morning and evening, Allah will undertake the responsibility to abundantly reward him in such a way that would please and satisfy him on the day of Qiyamah.”

(Sunan Abi Dāwud #5033; Mustadrak Hakim #1904; Mirqatul Mafatih v.5 p.311, Beirut)

 

 

أَعُوْذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ (3)

I seek protection with the complete words of Allah from the evil of whatever He created.

 

Sayyidah Khawlah Bint Hakīm رضى الله عنها states, “I heard Rasulullah صلى الله عليه و سلم say, 'Whoever alights at a certain destination and reads (the above-mentioned duā), nothing will harm him until he travels from that place.'”(Sahīh Muslim #2635)

 

 

بِسْمِ اللَّهِ الَّذِىْ لاَ يَضُرُّ مَعَ اسْمِهِ شَىْءٌ فِى اْلأَرْضِ وَلاَ فِى السَّمَاءِ وَهُوَ السَّمِيْعُ الْعَلِيْمُ(4)

In Allah’s name through which nothing in the earth or heavens can harm. And He is the all-Hearing, all-Knowing.

 

Sayyiduna Abān Ibn Uthmān رضى الله عنه narrates, “I heard my father, (Uthmān ibn Affān رضى الله عنه), saying that Rasulullah صلى الله عليه و سلم said, “Whoever recites (the above-mentioned duā) thrice in the morning and evening, will not be harmed by anything.” However, Sayyidunā Abān Ibn Uthmān رضى الله عنه (the narrator of the Hadith) was once afflicted by a stroke. A certain man began staring at him in surprise. Sayyidunā Abān رضى الله عنه asked him, “Why are you looking at me in astonishment? Listen well! The Hadith is true, just as I narrated it to you. But I did not read it on that day (when afflicted by the stroke) resulting in Allah decreeing it (the stroke).” (Sunan Tirmidhi #3388)

 

 

اَللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ . لاَ تَأْخُذُهُ سِنَةٌ وََّلاَ نَوْمٌ . لَهُ مَا فِي السَّمَاوَاتِ (5)

وَمَا فِي الأَرْضِ . مَنْ ذَا الَّذِيْ يَشْفَعُ عِنْدَهُ إَِلاَّ بِإِذْنِهِ . يَعْلَمُ مَا بَيْنَ أَيْدِيْهِمْ وَمَا خَلْفَهُمْ . وَلاَ يُحِيْطُوْنَ بِشَيْءٍ مِنْ عِلْمِهِ إِلاَّ بِمَا شَاءَ . وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالاَرْضَ . وَلاَ يَئُوْدُهُ حِفْظُهُمَا . وَهُوَ الْعَلِيُّ الْعَظِيْمُ

Allah (is such that) besides Him there is no Deity. He is Ever Living, The maintainer of everything. Neither sleep overcomes Him nor drowsiness. All that is in the skies and all within the earth belong to him. Who is there that can intercede before Him without His permission? (None can do this). He knows what is before them (He knows what lies ahead for His creation) and what is behind them while they possess none of His knowledge except if He wills (except what He teaches them). His throne (His knowledge and His power) encompasses the heavens and the earth (and whatever is within them) and He never tires of caring for them. He is High (above His creation), the Supreme..

 

In a lengthy narration, while discussing his encounter with a strange man (discovered to be Shaytān), Sayyidunā Abu Hurairah رضى الله عنه states that he was informed by Shaytān to recite Ayatul Kursi. ["…When you go to sleep, recite Ayatul Kursi until you complete the Ayah. If you do so, you will be in the protection of Allah and no Shaytān will come close to you until the morning." Rasulullah صلى الله عليه و سلم responded to these words by saying, "Listen well! He (Shaytān) has spoken the truth despite being a great liar."] (Sahīh Bukhari #2311)

 

 

(6) سُبْحَانَ اللَّهِ وَبِحَمْدِهِ عَدَدَ خَلْقِهِ وَرِضَا نَفْسِهِ وَزِنَةَ عَرْشِهِ وَمِدَادَ كَلِمَاتِهِ

Purity and praises are for Allah according to the number of His creation, to the extent of His pleasure, equivalent to the weight of His throne and in proportion to the ink of His words (knowledge and wisdom).

 

Sayyidah Juwairiyah رضى الله عنها reported that on one occasion, Nabi صلى الله عليه و سلم went away from her in the early morning to perform the Fajr Salāh while she was in her prayer area. Nabi صلى الله عليه و سلم returned, after it became considerably bright, to find her in the same condition as he had left her. He then enquired, "Have you remained in the same state as I had left you?" "Yes" was the reply. To this Nabi صلى الله عليه و سلم commented, "I had recited four phrases thrice, if they have to be weighed, they will outweigh whatever you have supplicated since the morning (due to its excellence and virtue)."

(Sahīh Muslim #2654)

 

Note the pronunciation of the following word as زِنَةَ (zinata) and not زِيْنَةَ (zeenata) with aي

 

 

اَللَّهُمَّ مَا أَصْبَحَ (اَمْسَى) بِىْ مِنْ نِّعْمَةٍ اَوْ بِأَحَدٍ مٍنْ خَلْقِكَ فَمِنْكَ وَحْدَكَ (7)

لاَ شَرِيْكَ لَكَ فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ

O Allah, Whatever bounties I, or any of Your creation have experienced during the morning / the evening, it is from You alone. You have no partner and all praises belong to You.

 

Sayyidunā Abdullah Ibn Ghannām رضى الله عنه states that Rasulullah صلى الله عليه و سلم said, "Whoever recites (the above-mentioned Duā) in the morning and evening, has discharged his obligation of gratitude (to Allah) for that day.'' (Shu'abul Imān #4368)

 

NOTE: The word أَصْبَحَ should be recited in the morning, and be replaced with اَمْسَى when recited in the evening.

 

 

اَللَّهُمَّ إِنَّا نَجْعَلُكَ فِىْ نُحُوْرِهِمْ وَنَعُوْذُ بِكَ مِنْ شُرُوْرِهِمْ (8)

O Allah, we place You in their direction (to ward them away from us) and we seek Your protection from their evil.

Sayyidunā Abu Burdāh Ibn Abdullah رضى الله عنه reports from his father that, whenever Nabi صلى الله عليه و سلم would apprehend (fear) any nation, he would recite, "O Allah, we place You in their direction (to ward them away from us) and we seek Your protection from their evil." (Sunan Abu Dāwud #1532)

 

 

اَللَّهُمَّ اكْفِنَاهُم بِمَا شِئْتَ (9)

O Allah, suffice us as You will in regards to them!

 

While narrating the incident of his emigration to Madinah Munawwarah with Rasulullah صلى الله عليه و سلم, Sayyiduna Abu Bakr رضى الله عنه stated that, "We continued traveling while the (enemy-disbelievers) were in search of us. No one from amongst them caught up with us except Surāqah Ibn Mālik who was mounted on his horse. I thus exclaimed, 'This seeker has caught up with us, O Rasulullāh!' and I began crying. Rasulullah صلى الله عليه و سلم said, 'Don't worry! Allah is definitely with us.' Again when he drew closer and there was barely the distance of two or three spear-lengths between us, I said, 'This seeker has caught up with us, O Rasulullah!' (And again) I began to cry. Rasulullah صلى الله عليه و سلم enquired, 'What is causing you to cry?' I replied, 'By the oath of Allah, I am not crying due to fear for myself, rather, I am crying for your sake (I am concerned about your safety).' Thereafter, Rasulullah صلى الله عليه و سلم cursed Suraqah saying, 'O Allah! Suffice us as You will against him!' As a result, his horse sunk with him into the ground until it reached its belly causing him to fall off from it." (Sahīh Ibn Hibbān #6870)

 

 

(10) اَللَّهُمَّ أنْتَ رَبِّي لاَ إلَهَ إلاَّ أنْتَ خَلَقْتَنِيْ وَأَنَا عَبْدُكَ وأَناَ عَلَى عَهْدِكَ وَوَعْدِك

مَا اسْتَطَعْتُ أَعُوْذُ بِكَ مِنْ شَرِّ ماَ صَنَعْتُ أَبُوْءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوْءُ لَكَ بِذَنْبِيْ فَاغْفِرْ لِيْ فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوْبَ إِلاَّ أَنْتَ

O Allah, You are my Lord, There is no deity besides You. You have created me and I am your slave. I am (trying to be) steadfast on the pledge and promise I have taken with you to the best of my ability. I seek protection in you from the evil of my actions. I acknowledge Your bounties upon me and I admit my sins. Forgive me, for no one forgives sins besides You.

 

Sayyidunā Shaddād Ibn Aus عنه رضى اللهnarrates that Rasulullah صلى الله عليه و سلمsaid, “Sayyidul istighfar (i.e. the most splendid form of seeking forgiveness from Allah Ta’ala) is to say…(the above-mentioned Duā). Whoever recites it during the day with conviction and dies on that day, will be (recorded) from among the inhabitants of Jannah. And whoever recites it with conviction at night and dies on that night, will be (recorded) from among the inhabitants of Jannah.” (Sahīh Bukhari #6306)

 

NOTE: One should take note that there are two basic requirements to achieve the complete and desired effect of these and similarly, all other wazeefas. The first being, to recite them with complete conviction (yaqeen) and confidence that whatever promises Allah  and Nabi  have declared is undoubtedly true since the effect of ones supplications is in accordance to the level of one’s conviction on them. The second is, to give up all sins. Hazrat Moulana Hakeem Muhammad Akhtar Sahib دامت بركاته has stated in this regard that, just as it is necessary for a person to abstain from poison while taking medicine, likewise the full benefit of (these) duas will only be realized if a person abstains from sin. If perchance one does commit sin, one should immediately resort to tawbah and istighfaar. Therefore, abstention from sin is absolutely necessary.

 

And Allāh Ta῾āla Knows Best

Wassalāmu ῾alaykum

 

Ml. Luqman Hansrot,
Student Dārul Iftā

 

Checked and Approved by:

 

Mufti Ebrahim Desai

Dārul Iftā, Madrasah In῾āmiyyah

http://askimam.org/public/question_detail/18505

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Is there any proof for ta’widh (amulet)?

 

Question

Is there evidence in the Quran or hadith that supports the concept of ta’widh (amulet)?

 

Answer

The reciting of certain du’as in a particular way is advised by some ‘Ulama for the treatment of specific ailments. This is based on experience and is not necessarily classified as sunnah or mustahab. Hence there is no need for substantiation. Treatment of ailments in itself is permissible. However there are certain methods (like writing a ta’widh and hanging it around the neck) that are supported by the practice of Sahabah (radiyallahu’anhum) and those after them.

 

Consider the following:

1) Nabi (sallallahu’alayhi wasallam) said: “If any of you awakens at night in fear he should recite:

 

أعوذ بكلمات الله التّامّات من غضبه وعقابه وشرّ عباده ومن همزات الشّياطين وان يحضرون

 

A’udhu bi kalimatillahit tammati min ghadabihi wa ‘iqabihi wa sharri ‘ibadihi wa min hamazati shayatin wa ay yahdurun

Sayyiduna Abdullah Ibn ‘Amr (radiyallahu’anhuma) used to teach his children who reached the age of understanding these Kalimat (phrases) and for those children who did not reach the age of puberty (understanding) he would write these Kalimat and hang it around their necks.

(Sunan Tirmidhi, hadith: 3528 & Abu Dawud, hadith: 3889)

 

Declared sound (hasan) by Imam Tirmidhi (rahimahullah) and others. See: at-Targhib vol.2 pg.456 & Footnotes of my beloved teacher; Al-Muhaddith Shaykh Muhammad ‘Awwamah on Musannaf ibn Abi Shaybah, hadith: 24013)

 

2) Abu ‘Ismah said: I asked Sa’id Ibnul Musayyab (rahimahullah) about (the permissibility of) ta’widh. He replied that there was nothing wrong if it was placed in a leather covering.

(Musannaf Ibn Abi Shaybah, hadith: 24009)

 

3) Several other Tabi’un saw nothing wrong in writing verses of the Quran or hadith to hang around the neck.

(Musannaf Ibn Abî Shaybah, hadith: 24010-24018)

 

4) Ibnul-Qayyim (rahimahullah) has quoted its permissibility from Sayyidah ‘Aishah (radiyallahu’anha) and other Sahabah too.

 

5) He also quotes that Imam Ahmad (rahimahullah) would himself write ta’widh for those who were afflicted. (Zad al-Ma’ad vol. 4, pg.327-329)

 

Note 1: ta’widh is an Arabic word.

Note 2: The ruling of permissibility of the ta’widh only applies as long as there are no words that denote disbelief or polytheism (shirk) on the ta’widh.

 

And Allah Ta’ala Knows best,

 

Answered by: Moulana Muhammad Abasoomer

hadithanswers

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Wearing a Taweez

 

Q: I like to know whether it is permissible to wear a taweez of any kind?

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A: It is permissible for one to wear a taweez which contains verses of the Qur'an Shareef or some of the names of Allah Ta'ala or some dua for protection, etc. provided the belief of the person wearing the taweez is correct, the purpose for which the taweez is being worn is permissible and there is nothing impermissible contained or associated with it.

And Allah Ta'ala (الله تعالى) knows best.

قال الشامي : قوله ( التميمة المكروهة ) أقول الذي رأيته في المجتبى التميمة المكروهة ما كان بغير القرآن وقيل هي الخرزة التي تعلقها الجاهلية اه. فلتراجع نسخة أخرى، وفي المغرب وبعضهم يتوهم أن المعاذات هي التمائم وليس كذلك إنما التميمة الخرزة ولا بأس بالمعاذات إذا كتب فيها القرآن أو أسماء الله تعالى ويقال رقاه الراقي رقيا ورقية إذا عوذه ونفث في عوذته. قالوا وإنما تكره العوذة إذا كانت لغير لسان العرب ولا يدري ما هو ولعله يدخله سحر أو كفر أو غير ذلك وأما ما كان من القرآن أو شيء من الدعوات فلا بأس به (رد المحتار 6/ 363)

Answered by:

Mufti Zakaria Makada

Checked & Approved:

Mufti Ebrahim Salejee (Isipingo Beach)

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