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Can a Child Wear a Necklace With the Verse of the Throne on It?

Answered by Shaykh Umer Mian

Question: As Salam Alaykum,

Is it permissible for a child who is not yet toilet trained (i.e. wears nappies) to wear a necklace with the verse of the Throne (ayat ul kursi)?

Answer: Wa alaikum as-salam wa rahmatullahi wa barakatuhu

A Qur’anic verse written on a piece of paper (or the like) and worn on one’s person is called a ta’wiz (تعويذ) in Arabic. For a discussion of the general permissibility of using a ta’wiz, please see this answer by Shaykh Faraz Rabbani.

Regarding putting a ta’wiz on those who are ritually impure, Ibn Abideen states the following in Radd al-Muhtar (the primary source of fatwa in the Hanafi madhab):

وَفِي الْمُجْتَبَى … وَلَا بَأْسَ بِأَنْ يَشُدَّ الْجُنُبُ وَالْحَائِضُ التَّعَاوِيذَ عَلَى الْعَضُدِ إذَا كَانَتْ مَلْفُوفَةً ا هـ (رد المحتار، كتاب الحظر والإباحة، فصل في اللباس)

“It is said in Al-Mujtaba (a well-known Hanafi fiqh text): … There is nothing wrong with a person in major ritual impurity (i.e. a junub or a woman in hayd) tying a ta’wiz on their arm, as long as the ta’wiz is wrapped.”

A small child is in no worse state than someone who is ritually impure. Therefore, it would be permissible to put a ta’wiz on a small child as well, as long as the Qur’anic verse is wrapped in something (e.g. a piece of cloth or paper).

Wassalam,
Umer

Photo: Wolfgang Sauber

Is Using a Ta’wiz (Amulet) Permissible?

Answered by Shaykh Faraz Rabbani

Question: Some people say ta’wizes [amulets] are impermissible and entail disbelief. What is the view of Sunni Islam regarding this matter?

Answer: Assalamu alaikum,

In the Musannaf of Abu Bakr ibn Abi Shayba, the permissibility of hanging a ta`wiz is reported from many of the Companions and early Muslims (Salaf), including:

Sa`id ibn al-Musayyib, `Ata’, Mujahid, Abd Allah ibn `Amr, Ibn Sirin, `Abayd Allah ibn Abd Allah ibn `Umar, and others (Allah be well pleased with them all). [Musannaf, 5.439]

As for that which is reported from some, including Ibn Mas`ud (Allah be pleased with him), that hanging ta`wizes is shirk, this is understood to mean those that resemble the one’s used in Jahiliyya, or if used thinking that it is the ta`wiz itself that cures or protects, not Allah, or if it contains impermissible invocations or one’s whose meaning is not known, as explained by Allama Abu Sa`id al-Khadimi in his al-Bariqa al-Mahmudiyya Sharh al-Tariqa al-Muhammadiyya. [4.171-172]

In the Fatawa al-Hindiyya, one of the primary references in the Hanafi school, it says:

“There is nothing wrong with hanging ta`wizes, but one should take them off before going to the toilet and before intercourse.” [5.356]

In the Mawsu`a Fiqhiyya (Awqaf, Kuwait), it states that the linguistic meaning of ta`wif is derived from seeking protection or refuge. The type that is prohibited is like the ones used in pre-Islamic times, and  is a major sin and can even lead to kufr. The type that is permitted according to the vast majority (jumhur) of the scholars is that which comprises the Words of Allah (Qur’an) or His Names, with the condition that the person not think that it has any effect by itself; rather, it protects or heals by the Will and Power of Allah.

And Allah knows best.

Wassalam,
Faraz Rabbani

Are Formulas Recommended by Scholars to Achieve Some Goals Permissible to Use?

Answered by Ustadh Salman Younas

Question: The book ‘Remedies from the Quran’ contains different types of dhikr that can be done to achieve certain goals. For example it says that if you write Surah Yusuf on a piece of paper and wear it, your wife will increase in love for you.

Is it something permissible?

Answer: assalamu alaykum

Yes. These are permissible.

Although some of them may sound odd to people not part of the broader context of the scholars who prescribed such practices, there are two things to keep in mind when understanding the ruling of permissibility:

(a) The primary texts do not stipulate a specific form/wording of dhikr or du’a that is impermissible for a person to depart from. Rather, the command in the Qur’an to “remember God” is unconditional and, therefore, any form or wording of dhikr may be used provided it does not contravene what the shariah has clearly obligated, prohibited, or disliked.

(b) The formulas recommended by scholars that are mentioned in the question fall under the general permissibility of dhikr and du’a mentioned above. As for affirming that X verse or Y utterance has a particular effect, while this may not be explicated in the primary texts such an absence does not mean it is impermissible or baseless. Such formulations are generally based on the experiences of scholars who have seen particular benefits arising from specific verses and dhikr formulations. In other words, these scholars do not claim that these benefits and forms are specifically mentioned and prescribed in the shariah. This is important to keep in mind.

In light of the above, there is no issue in the practices mentioned in your question.

Please see: Is It Permissible To Seek the Aid of Jinn? and: The Concept of Bid’a in the Islamic Shari’a

Salman

Checked & Approved by Shaykh Faraz Rabbani.

Photo: Teogomez