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30. TA’WEEZ KA MA’ANA AUR MAFHOOM [Amulet]

TAWEEZAT KA MA’ANA

LUGHAT:

“Lughat” mein Ta’weezat Ta’weez ki jama hai.

SHARI’AT:

“Shari’at” mein jo kuchh nazar-e-bad wagherah se bachne ke liye bachon ke gale mein latkaya jaata hai.

TA’WEEZAT KI AQSAAM:

Ta’weez ki (2) do aqsaam hain:

1. Aise taweezat jo Qur’ani ayat aur Nabvi duaon par mushtamil hon.

*Aise taweezat (3) teen bina par mamnoo hain:

(i) Taweez ki umoomi mumani’at:

Is mein koi aisi daleel nahi pae jaati jis se Qur’ani ayat ya Ahadees par mushtamil taweezat ki takhsees hoti ho.

 
(ii) Sad zariye ke taur par:

kiun ke is tarha aisi cheezen latkane ka rasta khulta hai jo keh asal mein mubah nahi hain.

(iii) Qur’ani ayat aur Ahadees ki be adbee ka ehtemal:

Jab insaan qaza-e-hajat wagherah ke liye jae ga to unka kama haqqahu ehteraam nahi kar sake ga.

2. Wo taweez jin mein Qur’an aur ahadees ke elawah koi dusra mawad ho:

jese keh wo taweezat jin meim shayateen aur jinnaat ke naam hote hain- ya wo taweezat jo tilaasam wagherah par mushtamil hote hain- ya jin meim naqabil-e-fahm cheezen likhi hote hain- aise taweezat qata’ee haram hain- aur aisa karna shirkiya kaam hai, kyun keh is se dil ka ta’alluq ghair Allah se qayem hota hai.

KHULASA-E-KALAM:

Har tarha ke taweezat haram hain, khwah wo Qur’an aur ahadees se likhe jaen, ya phir koi dusre mantar wagherah hon- isliye keh ye shirkiya umoor hain.

Iski Daleel: 

Muhammad Rasool Allah (ﷺ) ka farmaan:

“Beshak jhaar phoonk karna, taweezat bandhna aur gande wagherah karna sab shirk ke kaam hain”

[Musnad ahmad & Abu Dawood]

REFERENCE:
KITAAB “TAWHEED MUYASSAR” / ASAAN TAWHEED
BY: “ABDULLAH BIN AHMAD AL HAWAIL”
27 / 50 Sharah Kitaab Al Tawheed Class 09 Part 02

AMULET

An amulet is defined as an object worn, especially around the child’s neck, as a charm to protect him from evil and envious eyes. However, some scholars of our Salaf (early Muslim scholars) permit attaching amulets if they contain Qur’anic verses, whereas some others including Ibn Mas’ ud deem it forbidden. The Prophet only mentions legal incantations, which are free of all forms of polytheism. Such legal incantations, according to the Prophet’s commands, may be recited for the persons who fall prey to envious eyes or those stung by a harmful animal. As far as the tiwalah is concerned, it is a form of magic wrongly believed to make a wife more endeared to her husband or to make a husband more beloved by his wife.

Keywords and Phrases 

 

❖ Legal Incantation:

It refers to a ritual recitation of some verses of the Ever-Glorious Qur’an for those suffering a disease or an affliction. It may also be breathed into water, which is given to the patient. A legal incantation may also be written on a dish and then erased by applying fresh water, which is presented to the sufferer. Conclusion

 

❖ Legal incantation may be held permissible or prohibited.

To become permissible, a legal incantation must be free of any form, act or conviction entailing polytheism. If it is contaminated by any act of polytheism, it will be rendered prohibited. 

 

❖ Amulet is absolutely prohibited:

If it contains any spell or charm entailing polytheism according to the consensus of Muslim scholars. Scholars, however, differed on the amulet containing passages of the Qur’an: While some permitted it, others forbade it. The sound view is that it is forbidden lest its use should open further avenues of innovative acts of worship. It is similarly prohibited for the sake of securing the Qur’an from all innovative practices. 

 

❖ Tiwalah id forbidden:

According to the unanimous agreement of Muslim scholars, tiwalah is forbidden because it is classified as a form of sorcery.

2. TYPE:

Ibn Mas’ ud (may Allah be pleased with him) narrated:

“I heard the Prophet (PBUH) saying, ‘Using (illegal) incantations, amulets, or tiwalah (a kind o f magic used to make a woman loves her husband), is an act o f polytheism.’ ”

2 (Related by Ahmad, Abu Dawud)

General Meaning of the Hadith The Prophet (PBUH) affirms that reciting an illegal incantation, attaching an amulet and referring to sorcery to repel harm or derive a benefit are acts of polytheism, as none can guard against evil or bring benefit other than Allah, Glorified be He. Relevance of the Hadith to the Chapter This hadith affirms that using any of the aforementioned means entails polytheism, and thus impairs one’s pure belief. Lessons Drawn from the Hadith 

❖ A Muslim should be alert to all forms and acts of polytheism. 

❖ It is impermissible to seek the help of amulets, incantations, or tiwalahs. 

❖ Being confident about the influence of incantations, amulets, or tiwalahs is an act of polytheism

‘Abdullah Ibn ‘Ukaym (may Allah be pleased with him) narrated, as a marfu’ hadith, that the Prophet (PBUH) said:

“If anyone wears anything (like an amulet) (believing that it brings good or repels evil), Allah will leave him to such a thing he attached himself to.

‘Abdullah Ibn’Ukaym (the Narrator) ‘Abdullah Ibn’Ukaym was nicknamed Abu Ma’bad Al-Juhani Al-Kufi. Though he was alive during the lifetime of the Prophet (PBUH), there is no evidence that he heard any hadith from the Prophet (PBUH). General Meaning of the Hadith In this hadith, the Prophet (PBUH) states that if the person attaches his heart, or his deeds or both to any false deity or object besides Allah believing that it can bring benefit or avert harm, he will be left to such a thing and deprived of Allah’s compassion. However, whoever turns to Allah will have all his affairs accomplished, and his hardships released. Relevance of the Hadith to the Chapter According to the hadith, it is forbidden and greatly condemned to attach oneself to any object believing that it can independently bring benefit or avert harm.

 

Lessons Drawn from the Hadith 

❖ It is prohibited to attach oneself to any object besides Allah. 

❖ A Muslim must exclusively rely on Allah for accomplishing all his deeds.

 ❖ Falling into polytheism incurs great harm and bad consequences.

 ❖ Rewards are always proportionate to deeds.

Imam Ahmad related that Ruwayfi’ (may Allah be pleased with him) narrated; “The Messenger of Allah (PBUH) said,

‘O Ruwayfi’! You may live for a long time after I am gone, so, tell people that if anyone ties his beard or wears a string round his neck to ward off the evil eye, or cleanses himself (after defecation or urination) with animal dung or bone, then Muhammad has nothing to do with him.

General Meaning of the Hadith The Prophet (PBUH) assured Ruwayfi’ that he would live for a long time until he witnessed a group of people who would renounce his guidance by committing certain forbidden acts. Such people would deviate from the Prophets guidance of letting one’s beard grow to twisting their beards into ringlets or coils in a way that resembles the manners of effeminate men. Those people would also exercise acts impairing pure belief such as wearing necklaces or attaching them to animals’ necks mainly for the sake of averting anticipated harm. Such a group of people would further commit violations of the Prophet’s exemplary practices. They would, therefore, cleanse themselves by using impure objects such as dung or bone. Therefore, the Prophet (PBUH) entrusted Ruwayfi’ with the task of informing Muslims that their Prophet would dissociate himself from those who would dare to commit such abominable acts.

Relevance of the Hadith to the Chapter This hadith stresses the prohibition of wearing amulets for the sake of averting harm, as it is an act of polytheism. It is Allah Alone, Who can guard against any harm.

 

Lessons Drawn from the Hadith 

❖ This hadith is a proof of Muhammad’s prophethood. The Prophet foretold that Ruwayfi’ would lead a long life. He had a long lifespan and died in 56 A.H. 

❖ People should be fully informed about the legal duties and the prohibitions with which they must comply.

 ❖ It is permissible to honor one’s beard and let it grow, whereas shaving, cutting, twisting or even curling it is prohibited. 

❖ Wearing a necklace to repel harm is prohibited, as it is an act of polytheism. 

❖ Cleansing oneself with animal dung or bone is prohibited. 

❖ The aforementioned prohibitions are classified as major sins

 

REFERENCE:
“CONCISE COMMENTARY ON THE BOOK OF TAWHID”
BY SHAYKH DR. SALIH AL FAWZAN.

تعویذ کا معنی و مفہوم

تعویذات کا معنی :

لغت میں

تعویذ ات تعویذکی جمع ہے۔

شرع میں

جو کچھ نظر بد وغیرہ سے بچنے کے لیے بچوں کے گلے میں لٹکایا جاتاہے۔

تعویذات کی اقسام

تعویذ کی دو اقسام ہیں :

 ایسے تعویذات جو قرآنی آیات اور نبوی دعاؤں پر مشتمل ہوں۔

ایسے تعویذ تین وجوہات کی بنا پر ممنوع ہیں

الف:  تعویذ کی عمومی ممانعت

اس میں کوئی ایسی دلیل نہیں پائی جاتی جس سے قرآنی آیات یا احادیث پر مشتمل تعویذات کی تخصیص ہوتی ہو۔

ب:  سد ذریعہ کے طورپر

کیونکہ اس طرح ایسی چیزیں لٹکانے کا راستہ کھلتا ہے جو کہ اصل میں مباح نہیں ہیں۔

ج:  قرآن آیات و احادیث کی بے ادبی کا احتمال

جب انسان قضائے حاجت وغیرہ کے لیے جائے گا تو ان کا کما حقہ احترام نہیں کرسکے گا۔

 وہ تعویذات جن میں قرآن و حدیث کے علاوہ کوئی دوسرا مواد ہو؛*

جیسا کہ وہ تعویذات جن میں شیاطین اور جنات کے نام ہوتے ہیں۔یا وہ تعویذات جو طلاسم وغیرہ پر مشتمل ہوتے ہیں۔یاجن میں ناقابل فہم چیزیں لکھی ہوتی ہیں۔ ایسے تعویذ قطعی حرام ہیں۔ اورایسا کرنا شرکیہ کام ہے، کیونکہ اس سے دل کا تعلق غیراللہ سے قائم ہوتا ہے۔

خلاصہ کلام :

ہر طرح کے تعویذات حرام ہیں، خواہ وہ قرآن و حدیث سے لکھے جائیں، یا پھرکوئی دوسرے منتر وغیرہ ہوں۔اس لیے کہ یہ شرکیہ امورہیں۔

اس کی دلیل :

رسول اللہ صلی اللہ علیہ وسلم کا فرمان گرامی ہے: 

’’بے شک جھاڑ پھونک کرنا، تعویذ باندھنا اور گنڈھے وغیرہ کرنا سب شرک کے کام ہیں۔‘‘

[رواہ أحمد و أبو داؤد]

REFERENCE:
KITAAB “TAWHEED MUYASSAR” / ASAAN TAWHEED
BY: “ABDULLAH BIN AHMAD AL HAWAIL”
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