The hanging of amulets upon children Q. Is the writing of the Verses of the Qur’aan that pertain to seeking refuge in Allaah and other such verses and then hanging them around the neck Shirk or not? A. It has been affirmed from the Prophet (saw) that he said: “Verily incantations1, amulets and charms are Shirk” Narrated by Ahmed, Abu Daawood, Ibn Maajah, Ibn Hibbaan and Haakim authenticated it. Also narrated by Ahmad along with Abu Ya’laa and Haakim who authenticated it, upon the authority of ‘Uqbah Ibn ‘Aamir (ra) that the Prophet (saw) said: “He who wears an amulet may Allaah give him no success and he who wears a shell as a charm, may Allaah grant him no peace.” Ahmad also narrates it from a different path, from ‘Uqbah Ibn ‘Aamir with the words: “He who wears an amulet has made Shirk.” There are many Ahaadeeth that bear this meaning. An amulet is that hung upon children or others, with the intent of repelling the evil eye, Jinn or sickness or other such ailments. Some people call it a charm2 and others call it a Jaamiah. They are of two types: 1 Those that consist of the names of devils or bones, beads, nails, letters or other such things. This type is forbidden without a doubt due to the abundance of evidence that indicate this. It is a type of minor Shirk as is in the aforementioned Ahaadeeth and similar narrations. It can also be major Shirk if the wearer of a charm believes it protects him, or cures him from sickness or repels calamities without the permission and will of Allaah. 2 Those that consist of the Verses of the Qur’aan, including Prophetic invocations and that similar to them of good supplications. The scholars have differed concerning this type, for some of them have permitted it stating: “It is a type of permissible Islamic invocation.” Whilst others have forbidden it, assisting their stance with two pieces of evidence; The first evidence: The general meanings of the Ahaadeeth that forbid the wearing of amulets, warn against them and rule upon them as being Shirk. It is not permissible to exempt any specific type of amulet as being permissible except with legal evidence indicating this. However there is no such evidence to indicate any kind of exemption. As for incantations, many authentic Ahaadeeth have indicated that there is no harm in those consisting of the Verses of the Qur’aan and permissible supplications. This is if they are 11
Those that consist of other than the Qur’aan and legislated supplications. Also known as Ta’weez
in a legible language, and the incanted upon does not depend upon them, rather he believes that they are a method from the many different methods of therapy. This is due to the words of the Prophet (saw): “There is no harm in incantations as long as they are not Shirk.” The Prophet (saw) himself used incantations as did some of his companions and he said: “There are no incantations except from the evil eye or fever.”3 The Ahaadeeth regarding this are many. As for amulets, there is no mention in the Ahaadeeth of any exemption for a particular type, hence it is necessary to forbid them all abiding by the general evidence. The second evidence: Blocking the means that lead to Shirk. This is a great principle in the Sharee’ah. It is known that if we permit amulets containing Verses of the Qur’aan and Ahaadeeth that the door of Shirk would be opened, and permissible amulets would be confused with forbidden ones. It would be hard to distinguish between them except with extreme difficulty, hence it is obligatory to close this door, and block this pathway that leads to Shirk. This is the correct opinion, due to the strength of its evidence. Allaah is the one who gives success. Sheikh Ibn Baaz [Fataawa alMar’atilMuslimah: 1/162]
Sheikh Uthaimeen, may Allaah protect him, states in his explanation of this Hadeeth, “The apparent meaning of this Hadeeth negates the permissibility of incantations except for in these two matters, the evil eye and fever. However incantations have been narrated in other circumstances. For example, before retiring to sleep the Prophet (saw) used to spit lightly into his hands after reading the Soorahs of the Qur’aan relating to refuge (AlIkhlaas, AlFalaq and An Naas). He would then wipe his hands over the parts of his body that he could reach. This is a form of incantation that is neither from the evil eye nor fever.”
So the meaning of this Hadeeth is as the Sheikh further explains, “This Hadeeth means that incantations should not be sought from others except in the case of the evil eye and fever.”
Published on May 2, 2010
Published on May 2, 2010
“He who wears an amulet has made Shirk.” There are many Ahaadeeth that bear this meaning. An amulet is that hung upon children or others, wi...