16.Mamn’oo aur jaaiz dam jhaad [Legitimate and Illegitimate Amulets]
Mamn’oo aur jaaiz dam jhaad
Sawaal :
Hazrat ‘Abdullah-Bin-Mas’ood رَضِيَ اللهُ عَنْهُ se riwaayat hai ke main ne Nabi (ﷺ) ko yeh Irshaad farmaate hue suna ke:
إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتَّوَلَةَ شِرْكٌ
“Jhaad Phoonk’ ta’weez aur hasb ke am’aal shirk hain”
Aur Hazrat Jaabir رَضِيَ اللهُ عَنْهُ se riwaayat hai ke:
كَانَ لِي خَالٌ يَرْقِي مِنَ الْعَقْرَبِ فَنَهَى رَسُولُ اللَّهِ عَنِ الرُّقَى، قَالَ: فَأَتَاهُ فَقَالَ: يَا رَسُولَ اللَّهِ، إِنَّكَ نَهَيْتَ عَنِ الرُّقَى وَأَنَا أَرْقِي مِنَ الْعَقْرَبِ، فَقَالَ: مَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يَنْفَعَ أَخَاهُ فَلْيَفْعَلْ
“Mera ek maamu bichoo ke kaate keliye dam kiya karta tha, Jab Nabi (ﷺ) ne jhaad phoonk se mana’ farmaaya to woh aap ke paas aaya aur kehne laga: Ya Rasoolullah (ﷺ) “Aap ne jhaad phoonk se mana’ farmaaya hai, Aur mein bichoo ke kaate ka dam karta hoon.” To aap (ﷺ) ne farmaaya: ”Agar tum mein se koi apne bhai ko faaida pohancha sakta hai to us se faaida pohanchaana chaahiye.”
(Sunan Abi Dawood, Kitaab Al-Tab, Baab fi Ta’aleeq Al-Tamasam, H: 3883, Musnad Ahmad 1\ 381)
(Sahih Muslim, Kitaab-ul-salaam, Baab Istahbaab Al-Ruqaya min Al-‘Ain-o-Al-Namla. . . , H: 2199)
Jhaad Phoonk ke mauz’o se muta’lliq mumaani’at aur jawaaz ki in Hadeeson mein tatbeeq ki Kia soorat ho gi? Agar koi bemaar aadmi apne seene par Qur’ani Aayaat waala ta’weez latkaae to us ke liye Kia hukm hai?
Jawaab :
Jis jhaad phoonk se mana’ kiya gaya hai us se muraad woh hai jis mein shirk ho ya ghair Allah ke saath tawassul (Waseela pakadna) ho ya aise majhool alfaaz hon jin ke ma’ani ma’loom na hon, baaqi rahe woh dam jhaad jo un se paak hon to woh shar’an jaaiz aur shifa ka ek bada sabab hain. kyunke Nabi Kareem (ﷺ) ne farmaaya hai:
لا بَأْسَ بِالرُّقَى مَا لَمْ يَكُنْ شِرْكًا
“Jis dam jhaad mein shirk na ho us mein koi harj nahi.”
Nez aap ne farmaaya hai:
مَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يَنْفَعَ أَخَاهُ فَلْيَنْفَعُهُ
“Jo shakhs apne bhai ko faaida pohancha sakta ho us se zaroor pohanchaana chaahiye.”
In dono Hadeeson ko Imaam Muslim ne apni “Sahih” mein bayaan farmaaya hai. Nez Nabi (ﷺ) ne farmaaya hai ke:
((لا رُقْيَةَ إِلَّا مِنْ عَيْنِ أَوْ حُمَةٍ))
”Dam jhaad nazar-e-bad aur dasey jaane se hota hai.”
Is ke ma’ani yeh hain ke un do baaton hi mein dam jhaad ziyaada behtar aur ziyaada shifa bakhsh hota hai aur Nabi (ﷺ)ne khud dam kiya bhi hai aur karaaya bhi hai. baaqi raha mareezon ya bachon ke gale mein ta‘weez latkaana to yeh jaaiz nahi. Jo ta‘weez latkaae jaaein unhein tama’im’ Harauz aur juam’a ke naam se mosoom kiya jaata hai aur un ke baare mein sahih baat yeh hai ke yeh Haraam aur shirk ki unw’a-o-iqsaam mein se ek hain kyunke Nabi (ﷺ) ka farmaan hai:
مَنْ لَبِسَ تَمِيمَةً فَلَا أَتَمَّ اللهُ لَهُ، وَمَنْ تَعَلَّقَ وَدْعَةٌ فَلَا وَدَعَ اللهُ لَهُ
“Jo shakhs ta‘weez pehne Allah us ki muraad poori na kare aur jo shakhs seepi (Ghoonga) latkaae Allah us se araam na de.”
Nez aap ne farmaaya:
((مَنْ تَعَلَّقَ تَمِيمَةٌ فَقَدْ أَشْرَكَ))
“Jhaad phoonk’ ta‘weez aur hab ke am’aal shirk hain.”
Jo ta‘weez Qur’ani Aayaat aur jaaiz dua’aon par mushtamil hon, un ke baare mein ‘Ulama ka ikhtilaaf hai ke yeh Haraam hain ya nahi? Sahih baat yeh hai ke woh bhi Haraam hain aur is ke do sabab hain:
(1) Mazkoora Ahadees ke ‘umoom se ma’loom hota hai ke har tarah ke ta‘weez Haraam hain khuwah woh Qur’ani Aayaat par mushtamil hon ya ghair Qur’ani kalimaat par!
(2) Shirk ke sadbaab ke liye yeh bhi Haraam hain kyunke agar Qur’ani Aayaat par mushtamil ta’weezon ko jaaiz qaraar de diya jaae to un mein doosre bhi shaamil hokar ma‘amle ko mushtaba bana denge aur un ta‘weezon ke latkaane se shirk ka darwaaza khul jaae ga. Aur yeh baat ma’loom hai ke jo zaray’e shirk aur gunaahon tak pohanchaane waale hon. Un ka band kar dena qawa’id shariy’at mein se ek bohat bada qaaida hai aur toufeeq ‘ataa farmaane waala to Allah hi hai.
(Sahih Muslim, Kitaab-ul-salaam, Baab Laa Baas baal Ruqaya . . . , H: 2200)
(Sahih Muslim, Kitaab-ul-salaam, Baab Istahbaab Al-Ruqaya min Al-A’in-o-Al-Namla . . . , H: 5729)
(Sahih Bukhari, Kitaab Al-Tab, Baab Min Aktawi au Kawi . . . , H: 5705, -o-Sahih Muslim, Kitaab Al-Imaan, Baab Ladaleel ‘Ali Dakhaul Tawaif . . . , H: 220)
(Musnad Ahmad 4/154, Majm’a Al-Zawaid 5/103, -o-Abu Ya‘ala fi Al-Musnad, Raqam: 1759)
(Sunan abi Dawood, Kitaab Al-Tab, Baab fī Ta‘aleeq Al-Tamaim, H: 3883)
__Shaikh Ibn-e-Baaz__
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Q)’Abdullah bin Mas’ud, may Allah be pleased with him, said: I heard the Messenger of Allah(ﷺ) say:
إِنَّ الرُّقَى وَالثَّمَائِمَ وَالتَّوَلَةَ شِرْكٌ
(Verily, incantations, amulets and Tiwalah are Shirk)[41]
Jabir, may Allah be pleased with him, said: “I had an uncle who used to treat people with incantations for the scorpion’s sting. When the Prophet(ﷺ) forbade incantations, he came to him and asked him: “O Messenger of Allah, You have forbidden incantations, and I treat those who are stung by scorpions with incantations. He (ﷺ)said:
مَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يَنْفَعَ أَخَاهُ فَلْيَفْعَلْ
(He who can help his brother, let him do so.)[42]
How do we compromise between the Hadith which forbids, and that which permits? And what is the ruling on wearing an amulet containing Qur’anic words on the chest of the affected person?
A)The forbidden formulas for incantations are those containing Shirk, beseeching other than Allah, or meaningless words. But incantations that are free from such things, are legitimate, and are among the great means of healing. The Prophet (ﷺ)said:
لا بَأْسَ بِالرُّقَى مَا لَمْ يَكُنْ شِرْكًا
(There is no harm in incantations as long as they do not include Shirk)[43]
And he (ﷺ)said:
مَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يَنْفَعَ أَخَاهُ فَلْيَنْفَعْهُ
(He who can help his brother, let him do so.)[44]
He also said:
لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَةٍ
(No incantation for other than the envious eye or venomous sting.)[45]
This means the most affective and beneficial incantation is that which is used in these two cases. The Prophet (ﷺ)was himself treated with incantation, and he treated others with it.
As for wearing amulets by children and patients, it is not permissible. Such are called ‘trinkets.’ But the most valid opinion is that they are a form of Shirk, and unlawful, because the
Prophet (ﷺ)said:
مَنْ لَبِسَ تَمِيمَةٌ فَلَا أَتَمَّ اللهُ لَهُ، وَمَنْ تَعَلَّقَ وَدَعَةً فَلَا وَدَعَ اللَّهُ لَهُ
He who wears an amulet; may Allah not help him, he who wears a shell; may Allah not protect him.[46]
مَنْ تَعَلَّقَ تَمِيمَةً فَقَدْ أَشْرَكَ
(He who wears an amulet commits Shirk)[47]
And he (ﷺ)said:
إنَّ الرُّقَى وَالتَّمَائِمَ وَالتَّوَلَةَ شِرْكٌ
(Verily, incantations amulets and Tiwalah are Shirk)[48]
The scholars are at variance regarding the legality of wearing amulets containing Qur’anic Verses. The correct verdict is that they are unlawful, for two reason:
- The general prohibition of wearing any kind of amulets according to the Prophetic traditions whether they contain Qur’anic Verses or not.
- Leaving no room for using formulas of Shirk, for if the amulets containing Qur’anic Verses were allowed then they may be confused with the other amulets, and that will keep the door open to Shirk, and all kinds of amulets would be worn on that ground. It is known that closing the door to things that lead to Shirk and evil deeds is one of the greatest judicial objectives. It is Allah who grants success.
Ibn Baz
[41: Abu Dawud no. 3883, Ahmad 1:381 and Al-Hakim 4:418.]
[42: Muslim no. 2199.]
[43: Muslim no. 2200.]
[44: Muslim no. 2199.]
[45: Al-Bukhari no. 5705 and Muslim no. 220.]
[46: Ahmad 4:154 and Abu Ya’la no. 1759. See Majma’uz-Zawa’id 5:103.]
[47: Ahmad 4:156 and Al-Hakim 4:417. See Majma’uz-Zawa’id 5:103.]
[48: Abu Dawud no. 3883, Ahmad 1:381 and Al-Hakim 4:418.]
REFERENCE:
BOOK: Fatawa Islamiyah[Islamic Verdicts] volume: 01
From Noble scholars along with The permanent committe & the decisions of the fiqh council.