What Types of Tawiz/Amulets are Permissible in Islam? And What types are Shirk/Haram?

[شمله ور خراساني]

As Salaamu aleikoum,

there seems to be some onfusion among people what kind of Tawiz or Amulet is permissible and what type is absolutely forbidden.

Discuss:

[شمله ور خراساني]

Types of amulets and superstition that some Muslims fall into

Unfortunately there are some customs that are widespread among some mothers which are wrong and serious at the same time, and which go against Islam. These include:
1. Hazaazah for the child who has hiccups They collect any amount of money, whatever it is, from seven people whose name has to be Muhammad, and they take it to a blacksmith to make what they call hazaazah, which they then place on the child’s clothes to take away the hiccups.
2. After giving birth, when the woman is still in the state of nifaas or postpartum bleeding, no other woman should enter upon her who has her monthly period, because that will prevent her from having children.
3. After small girls have been circumcised, they should not enter upon one another either. And there are many other things of this nature. I want to know the religious evidence for the prohibition on this, because I believe that the first issue comes under the heading of amulets which are association of others with Allaah (shirk).

Praise be to Allaah.

Firstly:
With regard to these myths which many people adhere to in word and deed, there is no evidence for them either in Islam or in terms of reason. Rather Islam forbids them and prohibits them, and they are forms of shirk.
With regard to the three myths mentioned in the question: the first one comes under the heading of amulets; the second and third come under the heading of tiyarah or a superstition. It has been clearly stated that amulets and superstition are shirk.
Secondly:
With regard to the first myth:
It comes under the ruling on amulets which they believe can bring benefit and ward off harm, and they are things which are worn such as beads, strings, horse shoes, blue eyes, “hands of Fatima” and many other things which they believe can bring good and benefit or ward off evil and harm.
It was narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: I heard the Messenger of Allaah (blessings and peace of Allaah be upon him) say: “Ruqyah, amulets and love charms are shirk.”
Narrated by Abu Dawood (3883) and Ibn Majaah (3530): classed as saheeh by al-Albaani in Saheeh Abi Dawood.
The ruling on the use of amulets -- including what is mentioned in the question of wearing hazaazah -- is that the one who acquires them or wears them, if he believes that they are a cause of bringing benefits and warding off harm and that benefit and harm are in the hand of Allaah, then he has fallen into minor shirk, because he has made something that is not a means into a means.
If he believes that it can bring benefit or cause harm in and of itself, then he has fallen into major shirk.
What anyone who has taken anything of that nature or anything like it must do is get rid of it and repent to Allaah.
It was narrated from Abu Basheer al-Ansaari (may Allaah be pleased with him) that he was with the Messenger of Allaah (blessings and peace of Allaah be upon him) on one of his journeys, and the people were at their places of rest. The Messenger of Allaah (blessings and peace of Allaah be upon him) sent a messenger (saying): “No camel is to be left among any group of people with a garland of sinew or a garland, but it is to be cut off.”
Narrated by al-Bukhaari (2843) and Muslim (2115).
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
His words: “a garland of sinew or a garland” – the narrator was not sure, but the former is more likely, because garlands were made from sinew, and they believed that that could ward off the evil eye from the camels. This is a false belief, because it is placing one’s hope in a thing that is not a means or a cause. We have seen above that placing one’s hope in things that are not shar’i or tangible means or causes is shirk, because by placing his hope in them he is believing in them as means when Allaah has not made them means, whether by His law or by His decree. Hence the Prophet (blessings and peace of Allaah be upon him) ordered that these garlands be cut. End quote.
Majmoo’ Fataawa al-Shaykh al-‘Uthaymeen (9/169)
Thirdly:
With regard to the second and third myths:
These come under the heading of superstition.
It was narrated from ‘Abd-Allaah ibn Mas’ood that the Messenger of Allaah (blessings and peace of Allaah be upon him) said: “Tiyarah (superstitious belief in bird omens) is shirk.” Narrated by Abu Dawood (3910) and classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (429).
Reality shows these myths mentioned in the question to be false. Menstruating women often enter upon women who are in nifaas, to congratulate them or to uphold ties of kinship and that never prevented the woman from giving birth again.
And why shouldn't girls who have been circumcised enter upon one another?
What harm can be caused by a menstruating woman or woman in nifaas or a girl who has been circumcised entering upon a girl who has just been circumcised?
There is no harm in that; rather this is just an illusion and myth which is in circulation among the common folk, as well as ignorance of Tawheed and of Islamic teachings, and it is their lack of common sense.
We ask Allaah to set the affairs of the Muslims straight.
And Allaah knows best.


Islam Q&A

[MazloomyarMaseed]

Its a Business, white magic and black magic is totally forbidden in Islam. I find it very amusing how Pir's make these amulets to harm others for money, but however i dont find harmless amulets such as for example, i alway keep a glass bottle, size of a perfume sample with the soil of my village, because it reminds me of being there and how i miss it.

If you trust in Allah, you dont need such things, but there are many catagories but yes i agree with you Sangar roara

[شمله ور خراساني]

In Afghanistan, when women have problems with their neighbors or other women of their family, they visit these pirs and buy amulets from them and hide those amulets in secret spots inside the house of the woman they want to harm.

THere was a woman in our village who was from another village by origin. And the women in our village did not like her. So they have stuffed every corner of her house with amulets.

Eventually when she found out how cruel and disturbing those women are, she became depressed. So the women eventually were very happy claiming their amulets worked.

[MazloomyarMaseed]

In Afghanistan, when women have problems with their neighbors or other women of their family, they visit these pirs and buy amulets from them and hide those amulets in secret spots inside the house of the woman they want to harm.

THere was a woman in our village who was from another village by origin. And the women in our village did not like her. So they have stuffed every corner of her house with amulets.

Eventually when she found out how cruel and disturbing those women are, she became depressed. So the women eventually were very happy claiming their amulets worked.

Well, there is a good argument here, why use religion to harm an other person. Those Amulets are nothing but paper wrapped around cloth. If your beleive in Allah is strong, then these things are nothing, her being depressed maybe due to her suspecting being attacked or neglected by the other women.

[Admin Khan]

This was a very good read.

[Pakhtunzai]

Manana wrora..very good read

Around 4 years ago when i want to pakistan i'd got a silver chain with ayatul kursi written on it..every single day i used to wonder, will this thing protect me, isnt the recitation of this thats going to protect me?..everytime i entered the toilets i used to wonder is it right taking a piece of quran into a place of dirt, and is it right to look upon a piece of the quran for protection..slowly i realised that it was totally wrong to wear it even in the first place and especially when one takes it into the toilet its not right kana..Also yeah i totally agree, most of these pir just do this for the sake of money and are out for themselves..but i've heard of a few of these who are genuine and do this to help people=S..may allah guide them

Now this has proven all my doubts really appreciate it wrora

[inqilab]

An-Nushrah
It is reported on the authority of Jabir (ra) that Allah's Messenger was asked about an-nushrah and he said:

"It is one of the works of Satan." (Narrated by Ahmad with a good Sanad and by Abu Dawood

Who said: "Ahmad was asked about these matters and he answered that Ibn Mas'ood detested all such things.")


Because an-nushrah was one of the actions of the Jahiliyyah, and the Companions had no desire or liking for the Jahiliyyah or its deeds, they asked the Prophet about an-nushrah. He replied that it is one of the works of Satan, and it is well-known that Satan orders not except that which is corrupt and detestable to the Believer. As for that which is permissible and not from the works of Satan, there is ar-ruqyah, seeking refuge (with Allah swt ) and the use of all permissible medicines (i.e. those which do not contain forbidden substances such as alcohol, pig fat etc.) and the Hadith is not a forbiddance of these things.


Benefits Derived From This Hadith

1. The prohibition of an-nushrah, i.e. of using methods which involve sorcery or shirk in order to counteract the effects of magic.
2. That the works of Satan are all forbidden.

Relevance of This Hadith
That the Hadith proves the prohibition of an-nushrah.

Relevance of This Hadith to the Subject of Tawheed
That it proves that an-nushrah, which is from the Jahiliyyah, and cannot be performed without committing shirk, is forbidden, and that the one who does so is a magician.

..ooOOoo..

It is reported by Bukhari, on the authority of Qatadah that he said: "I said to Ibn Al-Musayyib: "A man is under the influence of a magic spell, or is unable to have sex with his wife - should we treat him with an-nushrah or use some other means to cure the spell?" Ibn Al-Musayyib replied: "It is permissible (to use an-nushrah), since they intend by it restoration or mending. That which is beneficial is not prohibited."


It is reported that Al-Hasan Al-Basri said: "Magic is not counteracted by its like except by a magician."


Relevance of This Narration to the Subject

That it shows that Al-Hasan Al-Basri considered that counteracting magic with magic is forbidden and that the one who does so is a sorceror.
Ibn Al-Qayyim said: "An-Nushrah is counteracting the effects of magic and it consists of two kinds:

1. Counteracting magic with its like and this is the work of the devil.
2. An-Nushrah by means of ar-ruqyah, seeking refuge with Allah , permissible medicines and making supplications to Allah - these are all permitted forms of an-nushrah.

[inqilab]

At-Tanjeem 1


Bukhari narrates in his Saheeh, that Qatadah said:

"Allah created these stars for three reasons: (i) To adorn the heaven, (ii) as missiles against the devils and (ii) as signs by which (the traveller) may be guided; and so whoever claims more than this for them has is emoneous and has lost his reward (on the Day of Resurrection) and taken upon himself that of which he has no knowledge."

In this narration, Qatadah informs us that Allah , Most High, Created the stars for only three things: The first, to beautify the night sky; the second, as projectiles against the devils who approach the lowest heaven in order to overhear the angels speaking of the Commandments of Allah which they then attempt to convey to the fortune-tellers and soothsayers; 2 and the third, as guidance for the wayfarer at night, whether on land or at sea. He added that anyone who claims more than this for the stars such as the claims of astrologers, that the positions of the stars and planets exert an influence on our daily lives, is acting out of ignorance, and will receive no reward from Allah on the Day of Judgement and has gone astray from the Straight Path.


Benefits Derived From This Narration

1. The wisdom of creating the stars.
2. The falseness of the claims of those who say otherwise.
3. The forbiddance of belief in astrology.
4. The punishment prescribed for those who practice or believe in astrology.

Relevance of This Narration to the Subject
That it informs us of the view of Qatadah concerning astrology, that it is false and forbidden.


Relevance of This Narration to the Subject of Tawheed
That Qatadah rejected that which the astrologers claim concerning the stars and knowledge of the unseen because it is an act of Shirk to claim knowledge of the unseen; as such knowledge is only with Allah .
Harb informs us that while Qatadah disliked the studying of the lunar phases, Ibn `Uyainah forbade it, and Ahmad and Ishaq permitted it.


Important Note
(a) Study of the stars is of three kinds: (i) That which is kufr, and that is the belief that the heavenly bodies themselves decide the events of our daily lives. (ii) The belief that events may be predicted by studying the courses and relative positions of the stars and planets which they claim is by Allah's Ordainment and His Will and there is no doubt of the forbiddance of this nor of its being a form of Shirk. (iii) The study of the stars and the planets in order to have knowledge of their cycles for the purpose of aiding travellers in order to know the direction of the Qiblah 3 and to know the time and season and this is permissible.
(b) The suggestion that Allah's Words:

" And marks and signs; and by the stars they are guided" (Qur'an 16:16)

Are an indication that astrology is permissible is totally false and baseless, because its forbiddance has been reported in many authentic Ahadith and therefore, it is clear that the meaning of this verse is not as the ignorant and misguided have claimed, but that Allah has placed in the earth many natural sign-posts such as mountains, valleys, rivers, trees, rocks, etc.; and in the heaven stars to help the traveller find his way and that we may know the time and the season.

..ooOOoo..

It is reported on the authority of Abu Moosa (ra), that he said: "Allah's Messenger said:

"There are three who will not enter Paradise: (i) The habitual wine drinker, (ii) the one who cuts family ties and (iii) the one who believes in sorcery."

The Messenger of Allah informs us in this Hadith that there are three categories of people who will not enter Paradise because of the major sins which they committed, all of which are harmful to themselves and to the whole community: The first of them is the alcoholic because when he is under the influence of alcohol, his rationality and his inhibitions depart and he is likely to commit any number of sins. The second is the one who breaks family ties, because in so doing he causes strife, division and enmity between members of his family - the result of this may be the breakdown of the family unit which is the basis of a healthy society. The third is the one who believes in sorcery which includes fortune-telling, astrology, palm-reading etc., because this leads to cheating, fraud and deception for the purpose of stealing the money of the innocent and the gullible.


Benefits Derived From This Hadith

1. The prohibition of alcoholic drinks.
2. The obligation to maintain family ties.
3. The forbiddance of belief in sorcery.

Relevance of This Hadith to the Subject

That it proves that it is forbidden to believe in all kinds of sorcery, including astrology.


Relevance of This Hadith to the Subject of Tawheed
That the Hadith forbidsbelief in sorcery, including astrology, because belief in astrology necessitates the belief that someone other than Allah possesses knowledge of the unseen and such a belief is Shirk.

Footnotes
1. At-Tanjeem: Astrology.

2. This refers to meteorites, not stars, which are referred to in Arabic also as stars, as indeed they are in English (shooting stars, falling stars).

3. Qiblah: The direction towards which we face when we pray i.e. the K'abah in Makkah.

[inqilab]

What Has Been Said Concerning Al-Anwaa`
Allah , says:

" And instead [of thanking Allah] for the provision He gives you, on the contrary, you deny [Him] by disbelief" (Qur'an 56:82)

Allah , Most Glorified, Most High, rebukes those who reject His Blessings upon them, such as the rain which gives life to the land, causing the crops and fruits of the earth to grow; instead, they attribute it to the movements of the stars which can neither harm nor benefit, saying: "We have been given rain by virtue of the movement of the moon and the stars."


Benefits Derived From This Verse

1. That good and evil are ordained by Allah.
2. That the rain is a blessing from Allah.
3. Attributing blessings to other than Allah is an act of disbelief in Him.

Relevance of This Verse to the Subject
That it proves that whoever attributes blessings such as the rain to the movements of the moon and stars is a disbeliever.


Relevance of This Verse to the Subject of Tawheed
That it rejects the claims of those who attribute blessings to other than Allah , such as the sending of the rain, because such a belief is shirk.

..ooOOoo..

It is reported on the authority of Ibn Malik Al-Ash'ari (ra) that the Messenger of Allah said:

"There are four traits remaining from the Jaahiliyyah to be found in my Ummah, which they will not abandon: (i) Pride in the nobility of one's ancestors, (ii) defaming the ancestors of others, (iii) seeking rainfall from the stars and excessive mourning and wailing for the dead." And he added: "The wailing woman, if she does not repent before she dies, will be raised on the Day of Resurrection with a dress of liquid tar and a cloak of mange or scabies." (Narrated by Muslim)

It being the intention of Islam to cut off every connection with the iniquitous customs of the Jahiliyyah, the Messenger of Allah informs us in this Hadith, in a spirit of censure and rebuke, that four customs of the Days of Ignorance will remain in this Ummah: The first is pride in the nobility of one's lineage for this leads to slackness and idleness, as one rests on the laurels of one's forebears; the second is the disparagement of the ancestry of others which leads to a situation in which people spend their time in seeking out weaknesses and defects in each others' backgrounds which causes the reputation of Islam and the Muslims to suffer and results in division and enmity amongst them; the third is seeking rainfall from the stars because it causes the hearts to become attached to other than Allah and humility before His creations which possess no power to benefit or harm; and the fourth is excessive mourning and bewailing of the dead and eulogising them in loud voices for this suggests non-acceptance of Allah's Ordainments, and adversely affects the deceased's family and spreads depression and despair; because of this, the Prophet stressed the punishment of such wailing women, should they not repent to Allah before they die.


Benefits Derived From This Hadith

1. The refutation of the evil customs practised during the Jahiliyyah.
2. The prohibition of pride in one's ancestry, of defaming the lineage of others, and of excessive mourning and bewailing of the dead.
3. That those who seek rain from the stars in the belief that they can, of their own accord send rain, are disbelievers, while those who believe that the stars are the cause of rain, but that Allah made them so, are guilty of an act of disbelief, without being considered disbelievers.
4. The acceptance of repentance as long as it is before the death of the penitent.
5. Confirmation of the miracle of the Prophet , since his prophesy has proved true in every respect.
6. Confirmation of the reality of the Resurrection and the Requital.

Relevance of This Hadith to the Subject

That the Hadith proves the forbiddance of seeking rain from the movements of the stars.


Relevance of This Hadith to the Subject of Tawheed
That the Hadithrejects seeking rain from the stars as this necessitates requesting blessings from other than Allah , which is shirk.


Important Note
It is permissible to mention a person by a nickname such as "the son of the tall one" or "the son of the thin man" or "the son of the lame one" etc., even though the person so named may dislike it, if it is the only way in which he can be identified.

..ooOOoo..

It is narrated by Bukhari and Muslim, on the authority of Zaid Ibn Khalid Al-Juhani (ra) that he said: "Allah's Messenger prayed the morning prayer with us in Al-Hudaibiyyah after it had rained during the night, and when he had finished, he addressed the people, saying: "Do you know what your Rabb said?" They said: "Allah and His Messenger know best!" He said: (Allah swt said "Some of My slaves this morning are true Believers in Me and others are disbelievers: As for those who say: "We have received rain from the Bounty of Allah and His Mercy," they are Believers in Me and disbelievers in the stars, while those who say: "We have received rain from the movements of such-and-such a star," are disbelievers in Me and believers in the stars."
Zaid Ibn Khalid (ra) tells us in this Hadith that the Prophet led the people in fajr prayer in the area known as Al-Hudaibiyyah, after a night of rain. After the prayer, facing the people, He addressed them, wishing to encourage them to do good and to increase their knowledge; He told them that Allah had revealed to him that regarding the rain, the people are divided into two categories: (i) Those who thank Him and (ii) those who are ungrateful to Him. As for those who are grateful and believe in Him, they are the ones who attribute the blessing of rain to Allah ; and as for those who are ungrateful and disbelieve in Him, they are the ones who attribute the rainfall to the positions of the planets and stars.


Benefits Derived From This Hadith

1. The virtue of the Imam addressing the congregation after finishing the prayer.
2. The virtue of infusing knowledge by asking: "Do you know.?"
3. Confirmation of Allah's Divine Attribute of Speech.
4. The correct manner of responding to a question in religious matters when one does not know the answer.
5. The forbiddance of rejecting Allah's Blessings.
6. Confirmation of Allah's Divine Attribute of Mercy.
7. That attributing Allah's Blessings to other than Allah is kufr.
8. The forbiddance of saying: "We have received rain due to the position of such-and-such a star."

Relevance of This Hadith to the Subject
That the Hadith proves that attributing rainfall to the movements or positions of stars is forbidden.


Relevance of This Hadith to the Subject of Tawheed
That the Hadithshows that whoever attributes rainfall to the stars' movements is a disbeliever because he has attributed blessings to other than Allah , Who is the Source of all blessings.

..ooOOoo..

It is reported by Bukhari and Muslim, on the authority of Ibn `Abbas (ra) a Hadith carrying the same meaning as the previous Hadith: "Some (of the people) said: "The promise of rain of such-and-such a star has come true." Then Allah revealed the following verses:

" Furthermore, I call to witness the setting of the stars - and that is indeed a mighty oath, did you but know it - that this is indeed a Qur'an most honourable, in a Book well-guarded, which none has touched except the pure ones [i.e. the angels]: A Revelation from the Lord of the worlds. Is it such a Message as you would deny? and instead [of thanking Allah] for the provision He gives you, on the contrary, you deny [Him] by disbelief" (Qur'an 56:75-82)

In these verses, Allah , Most High, swears by the setting of the stars concerning the greatness of the Qur'an and its blessings, that it is preserved in a Book, which is in the hands of the angels, touched by none but the angels, and that it was revealed from the Owner of creation and the Director of its affairs, and that it is not, as the disbeliever's claimed, poetry, or magic. Then Allah rebukes those who support the disbeliever's in the Qur'an and abet them by attributing to the stars that which is for Allah , Alone, i.e. the rain, for this is a denial of the Qur'an which clearly states that it is Allah Who sends the rain.


Benefits Derived From This Verse

1. That it is for Allah to swear by anything He Wills, but it is not permissible for His slaves to swear except by Allah , or one of His Divine Attributes.
2. Confirmation of the greatness of Qur'an and that Allah has preserved it from all corruption and change.
3. That the Qur'an was revealed, not created.
4. Confirmation of Allah's Divine Attribute of being Above His creation.
5. The forbiddance of friendly relations at the expense of religion.
6. The prohibition of attributing the rain to the movements of the heavenly bodies.

Relevance of This Verse to the Subject
That it proves that whoever attributed blessings to other than Allah is a disbeliever.


Relevance of This Verse to the Subject of Tawheed
That the verse rejects the claim that blessings come from other than Allah ; this includes attributing the rain to the movements of the stars and planets, because this is shirk.