Allah says:
“And We reveal of the Qur’an what is a healing and a mercy for the believers, and the wrong-doers are not increased
except in loss”
(17:82)
It has been said that he who does not seek cure through the Qur’an, Allah does not cure him.
The scholars interpret that verse in two ways however: The first is that cure is for the hearts, by the removal of ignorance
and
doubt which hinder the understanding of miracles and matters pointing to Allah Almighty;
The second, that cure is for outward diseases, through the use of healing verses [ruqya] and seeking refuge
Qurtubi then lists instructions for making a kind of ruqya called nushra: various verses are recited over a clean container
which is
then filled with water; the water is then used for wudu’ by someone who already has a valid wudu’, and who also soaks his
Head
and limbs with it but does not use it for ghusl or istinja’; it may be drunk; he then prays two rak`as at the conclusion of
which he
asks for healing, and so for three days. Qurtubi cites Ibn `Abd al-Barr’s statement whereby the Prophet’s condemnation of
nushra
concerns whatever contradicts the Qur’an and Sunna, not what conforms to it.
Qurtubi continues: “The Prophet said: Cure for my Community is in but three verses of Allah’s Book, a mouthful of honey, or
cupping. He also said: Ruqya is allowed as long as there is no idolatry [shirk]; and if you can help your brother, help him.
Malik ibn Anas said: To hang writings of Allah’s Names upon oneself is permitted for healing and blessing but not for
protection
against the evil eye [see Abu Hayyan, Tafsir al bahr al-muhit 6:74]. `Abd Allah ibn `Amr used to hang a protective
invocation taught
by the Prophet around the necks of his young children. (Abu Dawud and Tirmidhi – hasan)
`A’isha said: “Whatever is worn after the descent of calamity is not an amulet (laysa min al-tama’im).”… As for seeking cure
(istishfa’) with the Qur’an whether worn on oneself or not then it is no shirk at all: the Prophet said: “Whoever hangs
something
(upon oneself), he is left to it for protection.” Therefore who hangs Qur’an is certainly taken under Allah’s protection, and
He will
not leave him to other than Him. Wearing a ruqya is accepted by: Ibn al-Musayyib, ad-Dahhak, Ja`far as-Sadiq, and Ibn
Sirin.”
We ask, “How did he miss the explanation of Imaam Nawawi in his in al-Majmu’ sharh al-muhadhdhab?:
One may adduce as evidence for their permissibility [amulets (ta'wiz) containing protective or healing words (ruqya, hijab)]
the
hadith of `Amr ibn Shu`ayb, from his father, from his grandfather [`Amr ibn al-`As], that the Messenger of Allah (Allah
bless him
and give him peace) used to teach them for fearful situations the words: a`udhu bi kalimatillah al-tammat min ghadabihi wa
sharri
`ibadihi wa min hamazat al-shayatina wa an yahdurun = I seek refuge in Allah’s perfect words from His wrath, from the evil
of His
servants, from the whispered insinuations of devils, and lest they come to me. `Abd Allah ibn `Amr [in Tirmidhi and Abu
Dawud:
`Abd Allah ibn `Umar] used to teach these words to those of his sons who had reached the age of reason, and used to
write them
and hang them upon those who had not.
The hadith is related in Abu Dawud, … Nawawi included it in his Adhkar…. (#264).
Awf ibn Malik said: We would use ruqya in Jahiliyya, so we said: “O Messenger of Allah, what do you say about this?” He
replied:
“Show me your protective words (a`ridu `alayya ruqakum), there is no harm in ruqya as long as it contains no shirk.”
[Muslim and
Abu Dawud ]
Among the Companions it is established that `Abd Allah ibn `Amr used to make his small children wear ta`wiz and he
certainly
would not have done it if it consisted in shirk or led to it. This is confirmed by the Tabi`in who accepted the unconditional
wearing
of ta`wiz by both adults and children such as Sa`id ibn al-Musayyib, al-Dahhak, Ja`far al-Sadiq, and Ibn Sirin, and among
those of
later times Malik ibn Anas, as related by Qurtubi. Neither the latter nor Imam Nawawi objected to it, nor did the narrators
of `Abd
Allah ibn `Amr’s report such as Tirmidhi, Nasa’i, Ahmad, and Abu Dawud.
Yahya related to me from Malik that Humayd ibn Qays alMakki (Allah be well pleased with him) said, “A man came to the
Messenger of Allah, may Allah bless him and grant him peace, with the two sons of Jafar ibn Abi Talib. He said to their
nursemaid,
‘Why do I see them so thin?’ Their nursemaid said, ‘Messenger of Allah, the evil eye goes quickly to them. Nothing stops us
from
asking someone to make talismans (using ayats of Qur’an) for them, except that we do not know what of that would agree
with
you.’ The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Make talismans for them. Had anything been
able to
precede the decree, the evil eye would precede it.’ ” (Muwata – Imam Malik)
Yahya related to me from Malik from Yahya ibn Said from Sulayman ibn Yasar that Urwa ibn azZubayr (Allah be well
pleased with
him) told him that the Messenger of Allah (may Allah bless him and grant him peace) entered the house of Umm Salama,
the wife
of the Prophet, may Allah bless him and grant him peace. There was a child weeping in the house, and they told him that it
was
from the evil eye. Urwa said, “The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Why do you not find
someone to make a talisman to protect it from the evil eye?’ ” (Muwata – Imam Malik)
When Egypt was conquered by the Muslims, there was a custom to throw a girl in the Nile River on the 11th night of one of
the
non-Arabic months in order that the Nile would continue to flow. It was believed that without throwing a girl into it, the Nile
would
not flow. Amr Ibn al-As wrote to the Caliph ‘Umar concerning this custom. ‘Umar sent a message to the Nile saying: “If
you were
flowing before by your own power, we do not want you to run; and if Allah is the one who makes you flow, we ask the
Almighty
to make you flow.” Amr Ibn al-As threw the letter of ‘Umar into the Nile one day before the Christian commemoration of
the
crucifixion. The following morning they woke up to find the river flowing stronger and had gone up 48 feet in one night. (Ibn
Hajar, in Al-Sawa’iq). A large Taweez, written with black ink on cloth, is on display in the Museum attached to the
Badshahi
Mosque in Lahore. It is written by non other than Ameer al-Momineen Sayyadina Ali (may Allah be pleased with him).
The great Hanafi Jurist, Ibn Abidin states:
“Using of Ta’wizes will be impermissible if they are written in a non-Arabic language in that its meaning is not known. They
may
consist of black magic, disbelief or impermissible invocations. However, if they consist of Qur’anic verses or prescribed
supplications (duas), then there is nothing wrong with using them (Radd al-Muhtar).
Ibn Taymiyya writes in his Fatawa:
“It is permissible for an ill or troubled person, that certain verses from the Qur’an are written with pure ink, then it is washed
and
given to the ill to drink. Ibn Abbas (Allah be pleased with him) is reported to have mentioned a certain Dua that should be
written
and placed close to the woman who is experiencing hard labour at the time of giving birth.
conclusion
We should be careful of a new breed of scholars who are raising their voices nowadays in blatant disregard of conclusions
which
the respected authorities of the Umma have already established in their books.they instead learn Arabic read hadiths quran
and start
giving fatwas from there own understanding then start calling the old scholars of doing shirk bida,here`s a few hadith about
these
new scholars When the last ones of the Ummah begin to curse the first ones (at-Tirmidhi), The disappearance of knowledge
and
the appearance of ignorance (Bukhari, Muslim, Ibn Majah, & Ahmad) People will claim to follow the Qur’an but will reject
hadith &
sunnah (Abu Dawood) We should learn from Ahl al-Dhikr which stands for the People of Knowledge and Remembrance
in Islam
(ahle sunnat jamat shaykhs) not from people of innovation whose credentials are unknown besides a few books in English
with
glossy covers,(wahhabis-salafis, and other sects) so beware Imam Sadiq Radiyallaaho T`aalaa A`nho said: “Be
careful of
your knowledge and see from whom you get it.” So protect your iman and learn from the old books and scholars and not
these
new so called scholars
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