Taweez and ruqyah

Ta'wiz and Ruqyah ﷽ Ruqyah also called spell, charm and incantation consists of reciting some prayer or spell and then blowing over the body of the person being treated. In Urdu, it is called jhar-phooñk and mantar. Ruqyah containing prayer to Allah was a practice of the holy Prophet ‫سلَّ َم‬ َ ُ‫صلَّى هللا‬ َ ‫علَ ْي ِه َو‬ َ .

Ta'wiz, also called amulet is a paper or some other material on which prayer or spell is written. The person under treatment keeps it on his body or in his house, shop etc. This is used as a substitute to Ruqyah for people who are unable to read (like small children, illiterate people etc.).

If the Ta'wiz or amulet contains texts from the Quran or Hadith or its text invokes Allah’s help and protection, then wearing an amulet is permissible. However it is best to avoid it. Ruqyah which consists of reciting Du'a and Zikr and then blowing over body should be preferred instead.

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When Ruqyah or Ta'wiz contains prayer to non-Allah (Shaitan, false gods, prophets, saintly men, etc.), it is very close to Shirk in sin.

Hazrat Mufti Sa’id Ahmad Palanpuri writes that ailments that afflict us are either physical or spiritual in nature. Most of our ailments are physical, so they get cured quicker through medicines, however they benefit from incantations and other spiritual cures too1. On the other hand, the spiritual ailments get cured by incantations and spells.

The holy Prophet ‫سلَّ َم‬ َ ُ‫صلَّى هللا‬ َ ‫علَ ْي ِه َو‬ َ used to recite Surah Falaq and Nas, then blow over himself in his last sickness. When he became too weak, Hazrat 'Aishah ‫ع ْن َها‬ َ ُ‫ي هللا‬ ِ ‫ َر‬used to do it for him2. There are scores َ ‫ض‬ of Hadith which prove that Allah’s Prophet did or taught incantations for himself or for others. As for the people who cannot recite because they are too young or too weak or illiterate, the substitute as presented in the following Hadith is amulets.

The Hadith of amulet

ٍ ‫ َع ْن َع ْم ِرو بْ ِن ُ​ُ َ​َعْي‬،‫اق‬ ٍ َّ‫ َحدَّثَنَا إِ ْ​ْسَاعِيل بْ ُن َعي‬:‫ال‬ ‫لل‬ َ ‫ َ َّ َّ َ​َ ُس‬،ِ​ِ‫ َع ْن َ​َ هِد‬،ِ‫ َع ْن َبِ ِي‬،ٍ َ َ‫ ق‬،‫َحدَّثَنَا َعلِ ُّي بْ ُن ُح ْج ٍر‬ َ ‫ َع ْن ُ​ُمَ َّم ِد بْ ِن إِ ْس َح‬،‫اش‬ ُ ِ ِ ‫ وِمن َ​َز‬،ِ​ِ​ِ‫ات ِمن َغضبِ ِ​ِ وعِ َقابِ​ِ​ِ و َُ ِر عِب ِا‬ ِ ‫َّام‬ ِ ‫ َ​َعلذُ بِ َكلِم‬:‫ إِذَا فَ ِزع َ​َح ُد ُكم ِ​ِف النَّلِم فَلْي ُقل‬:‫ال‬ ‫ات‬ َ َ‫ ق‬،‫اَّللُ َعلَْي ِ​ِ َو َسلَّ َم‬ َّ ‫صلَّى‬ َّ ‫ات هللاِ الت‬ ُ ْ َ ْ َ​َ ْ َ َ ‫َ ه‬ َ ‫هللا‬ ْ َ َ َ َ ْ َ ِ ِ ِ​ِ ِ ِ ِ ‫الشَّي‬ ِ ‫اط‬ ‫ك ُ​ُثَّ َعلَّ َق َها‬ ‫ص ٍه‬ ُ َ‫ضُرو ِ َّ فَإِن َ​َّها لَ ْن ت‬ ُ ‫ني َوَ ْ َّ ََْي‬ َ ‫ َوَم ْن َ​َلْ يَْب لُ ْغ مْن ُه ْم َكتَ بَ َها ِ​ِف‬،ِ‫ يُلَ هقنُ َها َم ْن بَلَ َغ م ْن َولَد‬،‫ فَ َكا َ َّ َعْب ُد هللا بْ ُن َع ْم ٍرو‬.ُِ‫ضَّر‬ َ ِ.ِ‫ِ​ِف عنُ ِق‬ ُ

1 2

Tuhfatul Almai'i by Mufti Sa'eed Ahmad Palanpuri 5/370 Bukhari 5735: ُ ‫ فَلَ َّما ثَقُ َل ُك ْنتُ أ َ ْن ِف‬،ِ‫ض الَّذِي َماتَ فِي ِه بِ ْال ُمعَ ِوذَات‬ ُ ُ‫ع َل ْي ِه َو َسلَّ َم َكانَ يَ ْنف‬ ،‫علَ ْي ِه بِ ِه َّن‬ َ ِ‫عائ‬ َّ ‫ي‬ ِ ‫علَى نَ ْف ِس ِه فِي ال َم َر‬ َ ‫ث‬ َ ‫ث‬ َ ُ‫صلَّى هللا‬ َ ُ‫اّلل‬ ِ ‫شةَ َر‬ َ ‫ع ْن‬ َ َ ‫ي‬ َّ ِ‫ «أ َ َّن النَّب‬:‫ع ْن َها‬ َ ‫ض‬ ُ ُ ‫ « َكانَ يَ ْنف‬:‫ِث؟ قَا َل‬ ُ ‫ْف يَ ْنف‬ ُّ ُ‫سأ َ ْلت‬ .»ُ‫س ُح بِ ِه َما َوجْ َهه‬ َ ‫ِث‬ َ ‫ ث َّم يَ ْم‬،ِ‫علَى َيدَ ْيه‬ َ ‫س ُح بِيَ ِد نَ ْف ِس ِه ِلبَ َر َكتِ َها» َف‬ َ ‫َوأ َ ْم‬ َّ ‫الز ْه ِر‬ َ ‫ َكي‬:‫ي‬

.ٍ‫ي‬ ٌ ‫َه َذا َح ِد‬ ٌ ‫يث َح َس ٌن غَ ِر‬ Hazrat 'Abdullah ibn 'Amr ibn Al 'As ‫ع ْن ُه َما‬ َ ُ‫ي هللا‬ ِ ‫ َر‬reported that Allah’s Messenger (SAW) said: َ ‫ض‬ “If any of you gets a nightmare, he should say:

ِ ‫ وِمن َ​َز‬،ِ​ِ​ِ‫ات ِمن َغضبِ ِ​ِ و ِع َقابِ​ِ​ِ و َُ ِر ِعب ِا‬ ِ ‫َّام‬ ِ ‫َ​َعلذُ بِ َكلِم‬ ِ ‫ات الشَّي‬ ِ ‫اط‬ .َّ ِ ‫ضُرو‬ َّ ‫ات هللاِ الت‬ ُ ‫ني َوَ ْ َّ ََْي‬ ُ َ​َ ْ َ َ ‫َ ه‬ َ َ َ ْ َ A'uzu bikalimati-llahi-ttammati min g̈az̄abihi wa 'iqabihi was̅h̅arri 'ibadihi, wamin hamaz̈ati-s̅h̅sh̅ ̅ayaẗini wa añ yaḧz̄urun.

I seek refuge in the perfect words of Allah against His wrath and His punishment, and the mischief of His slaves, and from the temptations of the devils and the evil effects that they bring.

If the person says this, the dream will not harm him.”

Hazrat 'Abdullah ibn 'Amr used to teach this supplication to his grown-up children, and he would write it down on something and hung it on the neck of those who had not attained puberty.

Imam Tirmizi classifies this Hadith as Hasan with a single chain of narrators.3 According to Imam Hakim and Shaikh Ahmad Muhammad Shakir, the chain of narrators is authentic. This Hadith has also been reported by Imam Abu Dawud in his Sunan, Imam Bukhari in Khalqu Af'alil 'Ibad, Baihaqi, Ibn 'Abdul Barr, Ibnus Sunni and many other scholars of Hadith.

According to Imam Jazari, this Hadith proves that putting amulets on small children is permissible.4

Amulets and incantations not based on Hadiths Hazrat 'Auf ibn Malik ُ ‫ع ْنه‬ َ ُ‫ي هللا‬ ِ ‫ َر‬used to do incantations during Jahiliyyah. On embracing Islam, he asked َ ‫ض‬ the Prophet whether it was permissible. The Prophet ‫سلَّ َم‬ َ ُ‫صلَّى هللا‬ َ ‫علَ ْي ِه َو‬ َ said: “Present your incantations before me. There is no sin in incantations as long as they are not Shirk.”5 Based on this Hadith, scholars have laid out that incantations and amulets are permissible if:  The meaning of its words are known.  The words are permissible in the Shari’ah. They should invoke Allah and ask Him for help and protection. They should not be to seek help from anyone other than Allah like the Prophet, buzurgs, Jinns, false gods, etc.

3

Tirmizi 3528, Abu Dawud 3893, Ahmad (d. 241 AH): 6696, Musnad Ahmad researched by Ahmad Muhammad Shakir (d. 1378 AH) 6/246 (‫)إسناده صحيح‬, Khalqu Af'alil 'Ibad by Bukhari 1/96, Ad Da'watul Kabir by Baihaqi 429, Kitabul Fawaid ash shahir bil Ghailaniyat by Abu Bakr Ash Shafi' 608, Al Asma was Sifat by Baihaqi 407, At Tamhid lima fil Muwatta minal Ma'ani wasl Asanid by Ibn 'Abdul Bar 24/110, 'Amalul Yaumi wal Lailah by Ibnus Sunni 1/674, Mustadrak by Hakim (d. 405 AH) 2010 (‫)هذا حديث صحيح اإلسناد متصل في موضع الخالف‬.

Tuhfatul Alma'i 8/183, Tuhfatul Ahwazi 9/356 4 'Aunul Ma'bud 10/275 .‫َار‬ َّ ‫ي ال‬ ِ ‫علَى‬ َ ‫ق التَّعَ ُّو ِذ‬ ِ ‫الصغ‬ ُّ ‫قَا َل ْال َجزَ ِر‬ ِ ‫صكُّ ْال ِكتَابُ َوفِي ِه دَلِيل َعلَى َج َو ِاز ت َ ْعلِي‬ 5 Abu Dawud 3886 ]11:‫ ُكنَّا ن َْرقِي فِي [ص‬:‫ قَا َل‬، ٍ‫ع ْوفِ ب ِْن َمالِك‬ ٍ ‫ َحدَّثَنَا ابْنُ َو ْه‬،ٍ‫صالِح‬ َّ ‫ع ْب ِد‬ َ ‫ع ْن‬ َ ،ِ‫ع ْن أَبِيه‬ َ ،‫الرحْ َم ِن ب ِْن ُجبَي ٍْر‬ َ ‫ع ْن‬ َ ،ُ‫ أ َ ْخبَ َرنِي ُمعَا ِو َية‬،‫ب‬ َ ُ‫َحدَّثَنَا أَحْ َمدُ بْن‬ ْ »‫الرقَى َما لَ ْم ت َ ُك ْن ش ِْركا‬ َّ ‫سو َل‬ ُ ‫ َيا َر‬:‫ فَقُ ْلنَا‬،ِ‫ْال َجا ِه ِليَّة‬ ُّ ِ‫س ب‬ َ ‫ «اع ِْرضُوا‬:‫ْف ت َ​َرى فِي ذَلِكَ ؟ فَقَا َل‬ َ ‫ي ُر َقا ُك ْم َل بَأ‬ َ ‫ َكي‬،ِ‫اّلل‬ َّ َ‫عل‬

‫‪ The purpose of using the incantation should also be permissible like curing a disease. If the‬‬ ‫‪purpose is to unjustly harm somebody, or make a woman fall in love with a stranger boy, then it‬‬ ‫‪is Haram even if it contains an incantation from Sahih Bukhari.‬‬ ‫)‪(based on Hazrat Thanawi’s quotes6‬‬

‫‪Amulets of Jahiliyyah were mostly shirk‬‬

‫سلَّ َم ‪Allah’s Prophet‬‬ ‫صلَّى هللاُ َ‬ ‫علَ ْي ِه َو َ‬ ‫‪َ said: Incantations, amulets and the magical spell to make the husband‬‬ ‫‪fall in inordinate love with his wife are shirk7. This Hadith refers to the incantations and amulets widely‬‬ ‫‪prevalent during Jahiliyyah.‬‬ ‫‪Mulla 'Ali Qari writes that incantation being shirk applies only to the ones containing the name of an idol‬‬ ‫‪or Shaitan, or words of Kufr (like praying to gods other than Allah), or other words which are not‬‬ ‫‪permissible in the Shari’ah or whose meaning is not known8.‬‬ ‫‪Hafiz Ibn Hajar writes that the detestability and prohibition of amulets is applicable when they do not‬‬ ‫‪contain the Quranic verses and other similar things (like Allah’s Zikr). If the amulets contain Allah’s‬‬ ‫‪name, then there is no prohibition as it is used for getting the blessings from Allah’s name, seeking His‬‬ ‫‪protection by invoking His name and attributes9.‬‬ ‫‪Shaikh 'Abdur Rahman ibn Hasan ibn Muhammad ibn 'Abdul Wahhab writes that a group of scholars‬‬ ‫‪among the Sahabah, Tabi'in and their followers like 'Abdullah ibn 'Amr bin Al 'As, Hazrat 'Aishah, Abu‬‬ ‫‪Ja'far Al Baqir and Imam Ahmad (according to one report) have permitted wearing amulets based on the‬‬ ‫‪Quran, and Allah’s names and attributes10.‬‬

‫‪6‬‬

‫‪Amaliyya o Ta'wizat ke Shara'i Ahkam by Shaikh Mufti Muhammad Zaid, p.98‬‬ ‫‪Mishkatul Masabih 4552‬‬ ‫ت‪َ :‬فأ َ َخذَهُ فَقَ َ‬ ‫ِي لِي فِي ِه قَا َل ْ‬ ‫ع ْبدَ َّ ِ‬ ‫ع ْب ِد َّ ِ‬ ‫طعَهُ‪،‬‬ ‫ي َّ‬ ‫اّلل َرأَى فِي ُ‬ ‫ع ْنهُ ‪« -‬أ َ َّن َ‬ ‫اّللُ َ‬ ‫اّلل ب ِْن َم ْسعُو ٍد ‪َ -‬ر ِ‬ ‫َب ْام َرأ َ ِة َ‬ ‫ع ْن زَ ْين َ‬ ‫َو َ‬ ‫عنُقِي َخيْطا‪ ،‬فَقَا َل‪َ :‬ما َهذَا؟ فَقُ ْلتُ ‪َ :‬خيْط ُرق َ‬ ‫ض َ‬ ‫َّ‬ ‫َّ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫َّ‬ ‫َ‬ ‫ُ‬ ‫ِ‬ ‫تُ‬ ‫ِ‬ ‫الرقَى َوالت َّ َمائ َِم َوالت َِولَةَ ش ِْرك " فَقُ ْلتُ ‪ِ :‬ل َم تَقُو ُل َه َكذَا؟‬ ‫ن‬ ‫إ‬ ‫"‬ ‫‪:‬‬ ‫ل‬ ‫و‬ ‫ق‬ ‫ي‬ ‫‬‫م‬ ‫ل‬ ‫س‬ ‫و‬ ‫ه‬ ‫ي‬ ‫ْ‬ ‫ل‬ ‫ع‬ ‫اّلل‬ ‫ى‬ ‫ل‬ ‫ص‬ ‫‬‫اّلل‬ ‫ل‬ ‫و‬ ‫س‬ ‫ر‬ ‫ع‬ ‫س‬ ‫‪،‬‬ ‫ر‬ ‫الش‬ ‫ن‬ ‫ع‬ ‫اء‬ ‫ي‬ ‫ن‬ ‫غ‬ ‫َل‬ ‫اّلل‬ ‫د‬ ‫ب‬ ‫ْ‬ ‫ع‬ ‫ل‬ ‫آ‬ ‫م‬ ‫ِ َ َ ِ ِ ْ كِ َمِ ْ َ ُ َ َّ‬ ‫ث ُ َّم قَا َل‪ :‬أ َ ْنت ُ ْ َ َ َ َّ‬ ‫ُّ‬ ‫َّ ُ َ ِ َ َ َ َ‬ ‫َ‬ ‫ِ‬ ‫ش ْي َ‬ ‫ع َم ُل ال َّ‬ ‫س َكن ْ‬ ‫لَقَ ْد كَان ْ‬ ‫ع ْبدُ َّ ِ‬ ‫ع ْن َها‪،‬‬ ‫ان‪َ ،‬كانَ َي ْن َخ ُ‬ ‫ي ُك َّ‬ ‫ف َ‬ ‫اّلل‪ِ :‬إنَّ َما ذَلِكِ َ‬ ‫َت‪ ،‬فَقَا َل َ‬ ‫ف‪َ ،‬و ُك ْنتُ أ َ ْختَل ُ‬ ‫َت َع ْينِي ت ُ ْقذَ ُ‬ ‫ِف ِإ َلى فُ َال ٍن ْال َي ُهودِيِ‪ ،‬فَإِذَا َرقَاهَا َ‬ ‫ط ِ‬ ‫س َها ِب َي ِدهِ‪ ،‬فَإِذَا ُرقِ َ‬ ‫ْ‬ ‫ْ‬ ‫َّ‬ ‫َّ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫ُ‬ ‫اس َوا ْشفِ أَ ْنتَ ال َّ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ِ‬ ‫ُ‬ ‫َ‬ ‫شافِي‪َ ،‬ل ِشفَا َء ِإ َّل ِشفَاؤُكَ ‪ِ ،‬شفَاء َل‬ ‫أ‬ ‫ب‬ ‫ال‬ ‫ب‬ ‫ه‬ ‫ذ‬ ‫ا‬ ‫"‬ ‫‪:‬‬ ‫ل‬ ‫و‬ ‫ق‬ ‫ي‬ ‫‬‫م‬ ‫ل‬ ‫س‬ ‫و‬ ‫ه‬ ‫ي‬ ‫ْ‬ ‫ل‬ ‫ع‬ ‫اّلل‬ ‫ى‬ ‫ل‬ ‫ص‬ ‫‬‫اّلل‬ ‫ل‬ ‫و‬ ‫س‬ ‫ر‬ ‫ك‬ ‫ا‬ ‫م‬ ‫ك‬ ‫ِي‬ ‫ل‬ ‫و‬ ‫ق‬ ‫ت‬ ‫ن‬ ‫أ‬ ‫ف‬ ‫ك‬ ‫ي‬ ‫َّ‬ ‫َّ‬ ‫انَ‬ ‫ِإنَّ َما َكانَ‬ ‫ِ‬ ‫ِ‬ ‫ِيكِ‬ ‫ُ‬ ‫س‪َ ،‬ربَّ النَّ ِ‬ ‫َ‬ ‫ِ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ َ َ‬ ‫سقَما» "‪َ .‬ر َواهُ أَبُو دَ ُاودَ‪.‬‬ ‫يُغَاد ُِر َ‬ ‫‪8‬‬ ‫‪Mirqatul Mafatih 7/2878‬‬ ‫ش ْي َ‬ ‫غي ِْرهَا مِ َّما َل َي ُج ُ‬ ‫ف َم ْعنَاهَا‪.‬‬ ‫ان أ َ ْو َك ِل َم ِة ُك ْف ٍر أ َ ْو َ‬ ‫صن ٍَم أ َ ْو َ‬ ‫وز ش َْرعا‪َ ،‬ومِ ْن َها َما َل ْم يُ ْع َر ْ‬ ‫ِإ َّن ُّ‬ ‫ط ٍ‬ ‫ي‪ُ :‬ر ْقيَة فِي َها ا ْس ُم َ‬ ‫الرقَى) ‪ :‬أ َ ْ‬ ‫‪9‬‬ ‫‪Fathul Bari 6/142‬‬ ‫ي ل ِْلك َ​َرا َه ِة َوأَنَّ َها ك َ​َرا َهةُ ت َ ْن ِزي ٍه َوقِي َل لِلتَّحْ ِر ِيم َوقِي َل ي ُْم َن ُع مِ ْنهُ قَ ْب َل ْال َحا َج ِة َويَ ُج ُ‬ ‫ي َو َ‬ ‫ع ْن َمالِكٍ‬ ‫وز ِإذَا َوقَ َع ِ‬ ‫غي ُْرهُ ْال ُج ْم ُه ُ‬ ‫ت ْال َحا َجةُ َو َ‬ ‫ور َ‬ ‫قَا َل النَّ َو ِو ُّ‬ ‫علَى أ َ َّن ال َّن ْه َ‬ ‫َص ْالك َ​َرا َهةُ مِ نَ ْالقَ َال ِئ ِد بِ ْال َوت َِر َويَ ُج ُ‬ ‫ْس فِي ِه قُ ْرآن َونَحْ ُوهُ فَأ َ َّما َما فِي ِه ِذ ْك ُر َّ ِ‬ ‫اّلل‬ ‫ق الت َّ َمائ ِ​ِم َو َ‬ ‫ت َْخت ُّ‬ ‫وز بِغَي ِْرهَا إِذَا لَ ْم يُ ْق َ‬ ‫غي ِْرهَا مِ َّما لَي َ‬ ‫ص ْد دَ ْف ُع ْالعَي ِْن َهذَا ُك ُّلهُ فِي ت َ ْعلِي ِ‬ ‫َ‬ ‫ْ‬ ‫َّ‬ ‫َّ‬ ‫َ‬ ‫َّ‬ ‫َّ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ف‪.‬‬ ‫ه‬ ‫ن‬ ‫َ‬ ‫ل‬ ‫ل‬ ‫ذ‬ ‫ك‬ ‫و‬ ‫ه‬ ‫ر‬ ‫ك‬ ‫ذ‬ ‫و‬ ‫ه‬ ‫ئ‬ ‫ا‬ ‫م‬ ‫س‬ ‫أ‬ ‫ب‬ ‫ذ‬ ‫و‬ ‫ع‬ ‫ت‬ ‫ال‬ ‫و‬ ‫ه‬ ‫ب‬ ‫ر‬ ‫ب‬ ‫ت‬ ‫ِل‬ ‫ل‬ ‫ل‬ ‫ع‬ ‫ي‬ ‫ا‬ ‫م‬ ‫ن‬ ‫إ‬ ‫ُ‬ ‫ه‬ ‫ن‬ ‫إ‬ ‫ف‬ ‫ه‬ ‫ِي‬ ‫ف‬ ‫ي‬ ‫ِ‬ ‫ْ‬ ‫ِ‬ ‫ُجْ‬ ‫ِكَ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫كِ‬ ‫ِ‬ ‫ُّ‬ ‫ْ‬ ‫َ‬ ‫ُّ‬ ‫ِ‬ ‫ِ‬ ‫ي َع َّما يُعَلَّقُ َِلَجْ ِل ِ‬ ‫ِ‬ ‫الزينَ ِة َما لَ ْم َي ْبلُغِ ْال ُخيَ َال َء أ َ ِو الس َ​َّر َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫فَ َال نَ ْه َ‬ ‫‪10‬‬ ‫‪Mir'atul Mafatih 8/239‬‬ ‫قلت‪ :‬اختلف العلماء في تعليق التمائم التي فيها أسماء هللا وصفاته وآيات القرآن واَلدعية المأثورة قال العالمة الشيخ عبد الرحمن بن حسن بن الشيخ‬ ‫محمد بن عبد الوهاب في فتح المجيد شرح كتاب التوحيد (ص‪ : )127‬اعلم أن العلماء من الصحابة والتابعين فمن بعدهم اختلفوا في جواز تعليق التمائم‬ ‫التي من القرآن وأسماء هللا تعالى وصفاته فقالت طائفة‪ :‬يجوز ذلك وهو قول عبد هللا بن عمرو بن العاص وهو ظاهر ما روى عن عائشة‪ ،‬وبه قال أبو‬ ‫جعفر الباقر وأحمد في رواية وحملوا الحديث‪( ،‬يعني حديث ابن مسعود قال‪ :‬سمعت رسول هللا ‪ -‬صلى هللا عليه وسلم ‪ -‬يقول‪ :‬إن الرقى والتولة‬ ‫والتمائم شرك‪ .‬رواه أبو داود‪ ،‬وابن ماجة‪ ،‬وابن حبان‪ ،‬والحاكم‪ ،‬وقال صحيح وأقره الذهبي) على التمائم التي فيها شرك (والقرينة على هذا الحمل‬ ‫اقتران التمائم بالرقى‪ ،‬ومن المعلوم أن المراد من الرقى ها هنا هي التي فيها شرك) ‪ ،‬وقالت طائفة ل يجوز ذلك‪ ،‬وبه قال ابن مسعود وابن عباس وهو‬ ‫ظاهر قول حذيفة وعقبة ابن عامر وابن عكيم‪ ،‬وبه قال جماعة من التابعين منهم أصحاب ابن مسعود وأحمد في رواية اختارها كثير من أصحابه وجزم‬ ‫بها المتأخرون واحتجوا بهذا الحديث وما في معناه (كحديث عقبة بن عامر عن ابن حبان‪ ،‬وحديث عبد هللا بن عكيم عند أحمد والترمذي وأبي داود‬ ‫والحاكم)‪.‬‬ ‫‪7‬‬

‫‪1. Hadith – in books,‬‬ ‫‪2.‬‬

‫‪Tuhfatul Almai 5/371pdf abwabu tib‬‬

‫يق التَّمائييم وغَ يْيها يِمَّا لَيس في ييه قُرآ ٌن وََْنوه فَأ ََّما ما في ييه يذ ْكر َّي‬ ‫ه َذا ُكلُّه يِف تَ علي‬ ‫ي‬ ‫اَّلل فَ َ​َل‬ ‫ْ‬ ‫ْ َ ُ​ُ‬ ‫َ‬ ‫ُ ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ي ي ي‬ ‫يي‬ ‫َْسَائييه َويذ ْك يريه‬ ‫َّع ُّويذ يِب ْ‬ ‫نَ ْه َي فيه فَيإنَّهُ إي ََّّنَا ُُْي َع ُل للتَّبَ ُّرك بيه َوالت َ‬ ‫‪Fathul bari ibn hajar 6/142‬‬ ‫‪Mirqatul Mafatih 4/1716‬‬ ‫ع ْ‬ ‫ص ِك بِ َكتِفٍ ْ‬ ‫ظ ٍم‬ ‫ِير ال َّ‬ ‫ي‪ِ :‬كت َا ٍ‬ ‫علَى َما فِي النِ َهايَ ِة َو ْالقَا ُم ِ‬ ‫مِن َ‬ ‫وس‪َ ،‬وأ َ ْغ َر َ‬ ‫ب َ‬ ‫َ‬ ‫ب ا ْبنُ َح َج ٍر لُغَة َوع ُْرفا فِي ت َ ْفس ِ‬ ‫ص ٍك) أ َ ْ‬ ‫‪Aunul Mabood 10/275‬‬ ‫َار‬ ‫ي ال َّ‬ ‫علَى ِ‬ ‫ق التَّعَ ُّو ِذ َ‬ ‫صكُّ ْال ِكتَابُ َوفِي ِه دَلِيل َ‬ ‫الصغ ِ‬ ‫قَا َل ْال َجزَ ِر ُّ‬ ‫علَى َج َو ِاز ت َ ْعلِي ِ‬ ‫‪Mir’atul Mafatih 8/239‬‬ ‫اعلم أن العلماء من الصحابة والتابعين فمن بعدهم اختلفوا في جواز تعليق التمائم التي من القرآن وأسماء هللا تعالى وصفاته فقالت طائفة‪:‬‬ ‫يجوز ذلك وهو قول عبد هللا بن عمرو بن العاص وهو ظاهر ما روى عن عائشة‪ ،‬وبه قال أبو جعفر الباقر وأحمد في رواية وحملوا‬ ‫الحديث‪( ،‬يعني حديث ابن مسعود قال‪ :‬سمعت رسول هللا ‪ -‬صلى هللا عليه وسلم ‪ -‬يقول‪ :‬إن الرقى والتولة والتمائم شرك‪ .‬رواه أبو داود‪،‬‬ ‫وابن ماجة‪ ،‬وابن حبان‪ ،‬والحاكم‪ ،‬وقال صحيح وأقره الذهبي) على التمائم التي فيها شرك (والقرينة على هذا الحمل اقتران التمائم‬ ‫بالرقى‪ ،‬ومن المعلوم أن المراد من الرقى ها هنا هي التي فيها شرك)‬ ‫وقالت طائفة ل يجوز ذلك‪ ،‬وبه قال ابن مسعود وابن عباس وهو ظاهر قول حذيفة وعقبة ابن عامر وابن عكيم‪ ،‬وبه قال جماعة من‬ ‫التابعين منهم أصحاب ابن مسعود وأحمد في رواية اختارها كثير من أصحابه وجزم بها المتأخرون واحتجوا بهذا الحديث وما في معناه‬ ‫(كحديث عقبة بن عامر عن ابن حبان‪ ،‬وحديث عبد هللا بن عكيم عند أحمد والترمذي وأبي داود والحاكم‬ ‫‪FAthul Bari 10/195‬‬

‫غ ْي ِر‬ ‫ب ْال َمنَاف ِ​ِع مِ ْن ِع ْن ِد َ‬ ‫عن بن َم ْسعُو ٍد َرفَ َعه ُ ِإ َّن ُّ‬ ‫ار َو َج ْل َ‬ ‫الرقَى َوالت َّ َمائ َِم َوالت َِولَةَ ش ِْرك ‪َ ...‬و ِإنَّ َما َكانَ ذَلِكَ مِ نَ الش ِْركِ َِلَنَّ ُه ُم أ َ َرادُوا دَ ْف َع ْال َم َ‬ ‫َ‬ ‫ض ِ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫ِ‬ ‫اّللِ َوك َ​َالمِ ِه‬ ‫م‬ ‫س‬ ‫أ‬ ‫ب‬ ‫ك‬ ‫ا‬ ‫م‬ ‫ل‬ ‫ذ‬ ‫ِي‬ ‫ف‬ ‫ل‬ ‫خ‬ ‫د‬ ‫ي‬ ‫ل‬ ‫و‬ ‫اّلل‬ ‫ِكَ َ انَ ِ ْ َ اءِ َّ‬ ‫َّ َ َ‬ ‫‪Fathul Bari 6/144‬‬ ‫ت ْال َحا َجةُ‬ ‫ي ل ِْلك َ​َرا َه ِة َوأَنَّ َها ك َ​َرا َهة ُ ت َ ْن ِزي ٍه َوقِي َل لِلتَّحْ ِر ِيم َوقِي َل يُ ْمنَ ُع مِ ْنهُ قَ ْب َل ْال َحا َج ِة َويَ ُج ُ‬ ‫ي َو َ‬ ‫وز إِذَا َوقَعَ ِ‬ ‫غي ُْرهُ ْال ُج ْم ُه ُ‬ ‫ور َ‬ ‫قَا َل النَّ َو ِو ُّ‬ ‫علَى أ َ َّن النَّ ْه َ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ُّ‬ ‫ُ‬ ‫ْ‬ ‫َص الك َ​َرا َهة مِنَ القَ َالئِ ِد بِال َوت َِر َويَ ُج ُ‬ ‫ْس فِي ِه قُ ْرآن‬ ‫ق الت َّ َمائ ِ​ِم َو َ‬ ‫ع ْن َمالِكٍ ت َْخت ُّ‬ ‫َو َ‬ ‫وز بِغَي ِْرهَا إِذَا لَ ْم يُق َ‬ ‫غي ِْرهَا مِ َّما لَي َ‬ ‫ص ْد دَ ْف ُع العَي ِْن َهذَا ُكله ُ فِي ت َ ْعلِي ِ‬ ‫َّ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫َّ‬ ‫َّ‬ ‫َ‬ ‫َّ‬ ‫َّ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ِ‬ ‫ُ‬ ‫الزينَ ِة َما لَ ْم َي ْبلُ ِغ‬ ‫ل‬ ‫َل‬ ‫ق‬ ‫ل‬ ‫ع‬ ‫ي‬ ‫ا‬ ‫م‬ ‫ع‬ ‫ي‬ ‫ه‬ ‫ن‬ ‫َ‬ ‫ل‬ ‫ل‬ ‫ذ‬ ‫ك‬ ‫و‬ ‫ه‬ ‫ر‬ ‫ك‬ ‫ذ‬ ‫و‬ ‫ه‬ ‫ئ‬ ‫ا‬ ‫م‬ ‫س‬ ‫أ‬ ‫ب‬ ‫ذ‬ ‫و‬ ‫ع‬ ‫ت‬ ‫ال‬ ‫و‬ ‫ه‬ ‫ب‬ ‫ر‬ ‫ب‬ ‫ت‬ ‫ِل‬ ‫ل‬ ‫ل‬ ‫ع‬ ‫ي‬ ‫ا‬ ‫م‬ ‫ن‬ ‫إ‬ ‫ه‬ ‫ن‬ ‫إ‬ ‫ف‬ ‫ه‬ ‫ِي‬ ‫ف‬ ‫ي‬ ‫ه‬ ‫ن‬ ‫َ‬ ‫ال‬ ‫ف‬ ‫اّلل‬ ‫ر‬ ‫ك‬ ‫ذ‬ ‫ه‬ ‫ِي‬ ‫ف‬ ‫ا‬ ‫م‬ ‫ا‬ ‫م‬ ‫أ‬ ‫ف‬ ‫ه‬ ‫و‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫جْ‬ ‫ُ‬ ‫ِكَ‬ ‫ِ‬ ‫ْ‬ ‫ُجْ‬ ‫َّ‬ ‫َحْ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫كِ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ِ ِ‬ ‫ْ َ َ َّ َ‬ ‫َ‬ ‫ِ ِ َ‬ ‫َون ُ ُ َّ َ‬ ‫َ ُّ ِ َ َ ُّ ِ َ َ ِ َ‬ ‫ْ َ‬ ‫ف‬ ‫ْال ُخيَ َال َء أ َ ِو الس َ​َّر َ‬