Topic initiated on Monday, May 29, 2006 - 9:49 PM
can someone please tell me what does it say in Quran sharif or Hadiths regarding wearing taweez, i have looked up and found weak arguments both for and against the wearing of taweez.
im talking of taweez in the sense of like if a child has nazar and the imam gives you taweez to put round the childs neck, or if child is scared, or if black magic is done on you ect
what i want is proof from an authentic hadiths or quote from Quran sharif to prove for or against this act, is it shirk or is it allowed, this often comes up in a lot of conversations but im not really sure if this practice is right or wrong. i would be much abliged if someone can shed some light on this for me. May ALLAH SWT guide us all.
Posted - Tuesday, May 30, 2006 - 8:01 PM
|There is no such thing in Quran sharif or hadith of the prophet. This is all superstition, and is on the verge of shirk. Please avoid such nonsense.|
Posted - Tuesday, May 30, 2006 - 11:37 PM
|thanks for that, i asked about it because it comes up alot people are doing it putting taweez on for protection ect i just wanted to know whats the ruling on it was.|
Posted - Wednesday, May 31, 2006 - 12:04 AM
|me again i would like to ask you say there is nothing in quran and hadiths regarding it which is fair enough so when you say its on the verge of shirk are you genralising, or saying this because its superstition?|
i came across this:
DUA & TAWEEZ
BISMILLAH HIR RAHMAN NIR RAHEEM
As the new millennium opens up undreamed of exciting marvels in technology , humanity leaps forward to reach moon & mars. Unfortunately, their ailments , disorders,disabilities, & diseases also leap forward with multiple intensity. The modern world is in the crossroads today unable to answer diverse range of human miseries, problems and ailments, while the world is entering the new millennium with a rapidly changing socio-economic system. Through out the world at this juncture , men & women are turning towards spiritual alternatives , in search of answers to their sufferings. Here we step in to fill in the void , to solve Our unique treatments are based & backed by eminent Hakeems with traditional knowledge, hundreds of years long hereditary expertise and ceaseless effort of research. Our founder an outstanding unani physician & researcher Hashmi Saheb championed the cause of unani herbalism in the northern parts of rural India and brought the benefit of unani from the courts of Sultans, Nawabs & kings to the doorstep of common men to retrieve the masses from sufferings. After witnessing the great sufferings of humans we believe it right to help the people through spritual healing by DUA and TAWEEZ.
We are now in the second millennium and despite mankind’s astonishing progress in all aspects of life, there still exists an emptiness in every person’s heart that can only be filled spiritually and a sense of belonging to someone higher, stronger, and greater than us. The best way to heal our souls is to love mankind, prayer, and deeply believe in our Almighty Allah (SWT) and his holy book Al-Quran. I humbly invite you to read The Holy Quran and explore the solutions of human suffering it has to offer. The Holy Quran is for salvation and comfort for all mankind.
As the Quran states, “Quran is the healing and the mercy to the believers.” Hence, we should solve all our problems by deriving Duas, Wazeefas, Istikharas , and Taweez from the Holiest Book of all, Quran-e-Majeed.
As per Quran and Hadees, are Tawiz, Naqsh, Loh etc. allowed?
Allah Taãla says in the Noble Qurãn, 'In the Qurãn is (spiritual, physical) cure for people.'
The opening chapter of the Noble Qurãn, Surah Faatiha is also called the chapter of Shifaa. It is recorded in the Bukhari Shareef vol. 1 p. , 'A ruler of a certain clan was stung by a creature, the people of the area requested the Sahaaba to cure him, one Sahaabi read Surah Faatiha and blew on the affected area and cured the ruler. The Prophet (Sallallaahu Álayhi Wasallam) even praised the Sahaabi for doing so.
From the above quotations, it is clear that the verses of the Noble Qurãn is a means of cure. Treating oneself with Taweez containing verses of the Qurãn is similar to treating oneself with medication. By using medication, one merely places his trust in Allah Taãla and use the medication as a means of cure. The effect in the means is with the Will of Allah Taãla so, too is the usage of the Taweez.
The art of making Taweez is a science independent to other known sciences. People who have studied this science are most knowledgeable to explain its vast understanding.
The people during the time of Jaahiliyya had an incorrect belief that the stars and planets cause rainfall, but the Prophet (Sallallaahu Álayhi Wasallam) dismissed that. The drawings and illustrations used in Taweez are like the concepts used in geometry, etc. to arrive at a solution.
In conclusion, consider the following Hadith: Abu Khuzaymah (Radhiallaahu Ánhu) narrates from his father that he asked Rasulullah (Sallallaahu Álayhi Wasallam), 'Inform me about Rukan (blowing in water and Taweez), medication, and means of security, does it change Taqdeer (predestination)? He replied, 'They (all the above) are within Taqdeer.(Mishkãt pg. 22)
And Allah Ta'ala Knows Best
THEN I FOUND THIS AS AN AGAINST TAWEEZ:
(WHICH MAKES MORE SENSE TO ME)
Charms or 'Taweez' with verses from the Qur'an
Q92 : Some people wear a charm or 'taweez' which contains some verses from the Qur'an, assuming that it protects them from other peoples' evil eyes and the designs of wicked people and devils. Some people attach charms to their children, newly constructed houses, cars and animals. Yet others believe it would improve their vocation and enrich them. What does Islam say to this practice?
A92 : It does not need a scholar to define for us the purpose of the revelation of the Qur'an. Anyone who knows anything about Islam will tell you that the Qur'an is a book which provides guidance for mankind so that they may follow Allah's instructions and build a happy human life. It is implicit in this definition that the Qur'an is meant for implementation. Allah has not sent down the Archangel Gabriel with His message, the Qur'an, so that Prophet Muhammad (peace be upon him), His last messenger, should convey it or recite it in melodious voice to enchant his audience, or to make of it a charm to wear in the hope of accomplishing a particular purpose. If we use Qur'anic verses in such a way, we are guilty of degrading Allah's words. The thought behind using Qur'anic verses in charms for the purpose to which the question has referred to comes simply from the fact that people do believe that verses are Allah's words. Since Allah is able to accomplish any purpose He likes, then His words, - as people mistakenly think - must have a secret power of their own. That is a twisted argument. It is not the word used in a verse, or the verse itself, which has a secret of its own. The Qur'an consists of words which we use everyday in our own language. The fact that these words occur in the Qur'an does not impart to them any special secret or power. The Qur'an brings out its power and its goodness when it is implemented in practical life. It is then and only then that people realize how much happier they become as a result of implementation of Allah's law. The words themselves and the ink with which they are written are not different from any other words or ink. The Qur'an provides for us a code of practice. If we follow that code and implement it, we lead a happy life because that is the purpose of Allah's code. Moreover, we earn reward from Allah for carrying out His orders. If we turn away from such an implementation, reducing the Qur'an to a mere book through which we seek to have some blessings or the accomplishment of particular purposes, then we displease Allah and achieve nothing. I can tell my readers in the clearest of ways that wearing a charm does not achieve the purpose for which it is worn. It does not matter what is written in it; wearing it is a sin for which the wearer must repent and seek Allah's forgiveness. Moreover, it is sure that the purpose for which it is worn will not be achieved. That is due to the fact that the Prophet has made a supplication to that effect. He says: "May Allah not accomplish the purpose of a person who wears a charm." (Related by Ahmad). The Prophet is also quoted as saying: "He who wears a charm is guilty of associating partners with Allah." We know for certain that Allah answers every prayer or supplication that the Prophet has made in the clearest and widest of fashion. Hence, the surest way of not getting what one aims for is to wear a charm for its accomplishment. In some charms and amulets, Qur'anic verses are written. Some of those who write such amulets and charms ask the people to whom they give one to soak it in water until the ink (or saffron) has dissolved and then to drink it. That does not give him any blessing. It may give him a stomachache. The Qur'an may be used in order to bring about a good effect. Allah describes the Qur'an as "a cure for that which is in people's breasts." It is permissible to read the Qur'an and then make a supplication to Allah for any good purpose, whether it relates to the hereafter or to this life. Allah answers prayers at all times, but a prayer said after an act of worship, such as the recitation of the Qur'an, is more likely to be answered. Why should one need to use a charm when he can use Allah's power and the Qur'an, His words, in the manner approved by Him.
AND THEN THERE 'S THIS
The defenition of a Ta’weez is simply ‘a written Du'a,’ which is 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 Ahle Sunnah believe, to wear a Taweez 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 blew onto the sick person. The companions of the Prophet [May Allah bless him and grant Him peace] also did this and the companions wrote the du’a on a piece of paper and placed it around the neck of that person if they could not read it. Of course, the du’as from the Qur’an and Ahadith have the power to heal the sick. Some people say, if you wear the Taweez you are commiting shirk, but we will prove, with the help of Allah Almighty, that it is permissible to wear a Taweez.
The Qur’an has the power of healing
Allah Almighty says in the Qur’an,
“…We send down in Qur’an that which is a healing and a mercy to the believers…”
(Surah Bani Israeel Verse 82).
Qadi Shawkani writes, if the Qur’an’s du’as 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 Fathul Qadir under Verse 82 Surah Bani Israeel).
Proof of wearing the Taweez
Hafidhh ibn Kathir and Qadi Shawkani write:
Amr Ibn Shu’aib RadhiAllahu ‘anhu says, that ‘RasoolAllah (Sallallahu’ alaihi wa sallam) 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.
[Musnad Ahmad Ibn Hanbal vol.2, Abu Dawud in Chapter of Medicine, Tafsir by Hafidhh Ibn Kathir of verse 97 of Surah Al-Mu’minoon and Qadi Shawkaani in Fath-ul-Qadeer under the same verse]
It is permissible to read du’a and blow upon the sick
Imam Bukhari and Imam Muslim write:
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 the pain and recite a du’a and then blow onto him.
(Bukhari, Muslim chap on Tibb).
Imam Muslim writes:
When the Prophet [May Allah bless him and grant Him peace] was ill for the last time, angel Jibreel [May Allah bless him and grant Him peace] came and recited du’a and blew on to the Prophet [May Allah bless him and grant Him peace]. (Muslim chapter on Tibb)
Imam Muslim writes:
Aisha (Radiall hu anhua) said when the Prophet [May Allah bless him and grant Him peace] was ill the last time, she recited Surah Al-Falaq and Surah Al-Naas and then blew on to the Prophet [May Allah bless him and grant Him peace]’s hands. The Prophet then blew this onto his own face and body because his hands had more blessing then Aisha’s (Radiall hu anha).
(Muslim chap on Tibb)
From the above narrations, it proves that to blow after reciting du’as onto the sick is Sunnah and the more pious the person is, the more healing power he has because he is blessed more than the less pious.
Hafidhh ibn Taymiyyah writes:
It is permissible to [to recite du’as, 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.
[Al-Tawasul chapter on Blowing onto the Sick by Hafidh ibn Taymiyyah]
Q) Some people say, “How is it allowed to blow dua’s onto the sick, when some Hadith say this is forbidden?”
Allama Sa’idi has written the answer to this question in great detail he’s also put the opinion of all the other great scholars, and we will present this here.
Allama Gulam Rasool Sa’idi writes:
Imam Nawawi Rahmatullah 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 Rahmatullah has also written a hadith in support of those who do not ask to be blown upon. Imam Bukhari Rahmatullah in the chapter on Tibb (Medicine) has written Du'as, which 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 Rahmatullah 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 Jibreel 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 prohobition of having read something that is not from the Qur’an and Sunnah [ie, something that has pictures, diagrams and words not from the Qur’an] and then blow upon someone. The latter types of Ahadith which permit Damm refer to those Kalimaat (words or verses) which have been taught by the Prophet [May Allah bless Him and grant Him peace]. In the same way as above there are two types of Ahadith concerning Ta’weez. There are many narrations that forbid the use of Ta’weez and also many permitting their use. Imam Qurtubi Rahmatullah wrote in detail about both types of Ahadith concerning Ta'weez: ‘The Ta’weez that are forbidden are those Ta’weez from the time of ignorance, those which are Satanic and contain an element of Shirk'. (Mantar, Voodoo and Magic etc.) The Ta’weez, which are permitted are those written with Du'as, which are evident from Qur’an and Ahadith only. Here are the narrations, which show that it is permitted for a person to put a Ta’weez around his/her neck.
Allama Alusi Hanafi in his Tafsir of the Qur’an writes: According to Imam Malik Rahmatullah ‘It is permitted to put around the neck the Ta’weez written with the name of Allah? Imam Baqir also stated that it is permitted to put such a Ta’weez around the neck of a child. [Rooh-ul-Ma’ani, chapter 15" under verse 97 of Surah Mu'minoon]
Allama Shami Hanafi Rahmatullah writes:
It is permitted to write a Ta’weez and put it around the neck. He further adds that it would be better if a person recites the Du'as taught by the Prophet (Sallallahu’ alaihi wa sallam.) 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
[Rud-ul-Mukhtar chapter Qirat, Sharah Sahih Muslim chapter on Tib by Allama Sa’idi].
To conclude it can be said that those verses that oppose the Qur’an, Shari’ah, or the Sunnah 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 Sunnah it is permitted to be written and put around the neck of a small child or an illiterate or a sick person.
DO YOU SEE MY POINT OF CONFUSION, ARE ANY OF THESE HADITHS AUTHENTIC, OR BEEN TAKEN OUT OF CONTEXT BECAUSE RECITING FROM QURAN AND BLOWING IS ALLOWED THEY ARE ADDING THE BIT ABOUT THE TAWEEZ ROUND NECK...... ANYONE?????
Posted - Wednesday, May 31, 2006 - 12:58 AM
|Well, let us think about this. What is the Qur’an’s purpose? Is it not about guiding us toward a successful life in order to reach the noblest of destinations in the hereafter? Is it not about curing the heart of its diseases, the mind of its misconceptions and so the soul from its shackles of confusion? In short, are we meant to pick up the Book and actually read it in order for it to help us or are we merely to keep it shut but by our side, put it around our neck and wave it around to fend off evil demons and killer bullets? Is it not in fact the words that are the Holy revelation from God rather than the cover, the sheets of paper and the ink? So, when you overreact once someone accidentally drops the Book and thus nurse it all over with kisses as is a trademark amongst many Muslims or when you consider it a sin to put it on the ground or when you use it as a good luck charm around your neck, are you not seriously missing the point? I am not against respect and reverence for the Book but I do think that our intellectuality is often stagnant and we are in serious need of understanding. Not everything is so complex, sometimes we just need to put our mind to it and think a little more clearly.|
Have you ever wondered what the point is of blowing all over your body once you have read a supplication? Is it meant to imply that supplicating is not enough; we have to blow on the body in addition to that? I would be interested in your views there. I do not think it is harmful but neither do I consider it necessary. As for wearing amulets, I would say that unless it was and is worn so that you can read the supplication that is on it because you do not know it by heart, it has no other purpose. Simply wearing the supplication around your neck is as silly as buying a book and never reading it but merely holding it and keeping it warm. It is like having a glass of water by your side but never drinking it. It is like being given a wrapped up gift or card but never opening it. As I said, it totally and utterly misses the point.
Posted - Wednesday, May 31, 2006 - 10:40 AM
you have risen some very interesting points lets start with the one you asked views regarding:
SEE I DONT KNOW IF PEOPLE DO THIS AFTER SUPPLICATION BUT I KNOW THEY USUALLY DO THIS WHEN RECITING CERTAIN AYAS LIKE AYAH KURSI AND THE LAST TWO AYAS OF THE QURAN, I THINK AGAIN PEOPLE DO THIS (AND ITS MY POINT OF VIEW ONLY) FOR SOME FORM OF PROTECTION, AS YOU READ FROM THE ABOVE QUOTES OF SOME HADITHS IT SAYS READING QURANIC VERSES AND BLOWING ON AREAS FOR HEALING PROCERSS IS A PRACTICE WHICH WAS DONE BY THE PROPHET PBHU. SO THATS WHY I BELEIVE SOME PEOPLE FOLLOW THIS PROCESS. BUT REGARDING WHAT I ASKED BEFORE ABOUT THE WEARING OF AMULET THE QUESTION HAS NOT BEEN ANSWERED. SEE I DONT THINK IT IS PURLEY A CASE OF USING YOUR INTELLECT I HAVE SEEN ALOT OF PEOPLE WITH THESE THINGS AROUND THERE KNECKS ITS OBVIOUSE THEY ARE FOLLOWING THIS ACT BASED ON SOMETHING AND ABOVE I HAVE SHOWN YOU ARGUMENTS FOR AND AGAINST THIS ACT BUT WHAT IS CORRECT IN THIS PROCEDURE, FROM THE HADITHS QUOTED ABOVE IT SAYS THE PROPHET PBUH DID READ AND BLOW STUFF FROM THE QURAN FOR HEALING PURPOSES BUT NO WHERE DID IT SAY THAT HE WORE OR ASKED PEOPLE TO WEAR TAWEEZ AMULTES ECT, SO WHERE IS THIS COMING FROM IF ITS TOTALLY MADE UP WITH NO SOUND HADITHS TO PROVE IT THEN ITS AN INNOVATION WHICH YOU KNOW IS SHIRK AND IF THAT IS THE CASE DO PEOPLE KNOW THIS? OR ARE THEY BEING VICTIMS OF THIS BECAUSE IMAMS ARE ALLOWING THIS PRACTICE TO TAKE PLACE HENC WHERE THEY GET THEIR AMULETS,TAWEEZ FROM IN THE FIRST PLACE???
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