DEFINITION OF SIHR: Literally, the definition of sihr is – “Every effect whose cause or origin is subtle, mysterious or supernatural is sihr.” (Lisaanul Arab and Qaamoos). In the literal sense of the term, sihr will apply to all things and effects whose causes and origin are unknown, subtle, mysterious, supernatural and incomprehensive, irrespective of whether the causes of the effects and manifestations are tangible or intangible, visible or invisible, material or immaterial, natural or supernatural. As long as the causes or the relationship between the cause and effect remain concealed, the circumstance will be literally described as sihr. Examples of such hidden and mysterious causes are:
• Incantations, words uttered or recited.
• Special formulae and potions prepared.
• Jinn and shayateen.
• Power of the mind.
• Stars, planets and other heavenly bodies.
• A concealed magnet.
The above are merely some hidden causes of events that come within the literal definition of the word, sihr. Besides these, there are a great variety of effects in nature; the causes of which are hidden, subtle or mysterious. Such effects of obscure causes can all be described as sihr in the literal sense of the term.
Sihr in the terminology of the Shariah does not cover all effects with hidden causes. The definition of sihr in shar'i terms is: “Sihr is an act in which proximity to Shaitaan is gained and by virtue of shaaitaan's aid, the act becomes sihr (magic).” (Lisaanul Arab)
Sihr in the shar'i sense thus refers to all such acts, manifestations, effects and demonstrations achieved by means of satanic influence and aid. The aid, influence and proximity to shayateen are obtained by pleasing them. The pleasure of the shayaateen can be obtained in several ways:
a) Uttering incantations of kufr and shirk.
b) Lauding praise on Shaitaan.
c) Worshiping the stars and planets.
d) Murdering an innocent person and drinking his blood.
e) Remaining perpetually in state of ceremonial impurity (janaabat).
These are a few of the ways of gaining the pleasure, proximity and aid of the shayateen. There are other means as well, which generally consist of the aforementioned acts.
Explaining the methods that are adopted to gain the pleasure and proximity of the shayateen, Tafseer Roohul Ma'aani states: “Aid in the acquisition of sihr is sought by way of gaining proximity to Shaitaan. Such proximity is achieved by the perpetration of evil. Such evil is by way of statement, action and belief. Examples of verbal evils are certain ta'weez in which are written words of shirk; praising Shaitaan, etc. Examples of evil actions are worshipping of stars, resolving to commit sins and all sorts of immorality. Examples of evil beliefs are to regard as virtuous the means which are employed to attain satanic proximity, and to love Shaitaan."
Proximity to Shaitaan is attainable by only those who possess a resemblance to Satanism in their natures. An affinity for evil, mischief and filth is a strong resemblance with Shaitaan. Such persons pursuing sihr are successful in achieving satanic aid in the same way as pious and pure persons gain proximity and aid from the Malaaikah (angels) by virtue of their constancy in acts of ibaadat, thikr, and purity. The celestial angels are pure and holy; hence there exists affinity between them and holy people. In contrast, the shayaateen are filthy, impure and evil, hence there is an affinity between them and immoral people. It is thus essential for the saahir (magician, sorcerer or the witch) to:
(1) Remain constantly in the state of janaabat and filth to the level of even eating excreta.
(2) Abstain totally from mentioning the Name of Allah Ta'ala.
(3) Be habitual in the commission of evil and immorality.
Minus these essential ingredients, one cannot be a saahir. Success in black magic (sihr and jadoo) is dependent on these factors.
THE REALITY AND EXISTENCE OF SIHR: Sihr is among the occult sciences, the existence of which cannot be rationally refuted. To deny it is to deny reality and the Shariah's attestation. The Shariah bears testimony to the real existence of sihr. The following are some Shar'i narrations that attest the reality and validity of sihr:
(I) The Qur'aan Shareef: "And, they followed the (knowledge) which the shayaateen recited during the reign of Sulaimaan. Sulaimaan did not commit kufr, but the shayaateen committed kufr, for they taught people sihr (magic). And, they followed the knowledge that was revealed to the two Angels, Haarut and Maarut in Baabil. Both (i.e. the two Angels) never taught anyone (the knowledge of sihr) until they (firstly) said: 'Verily, we are a trial, therefore, do not commit kufr (by sihr).' They (the people) then learnt from them (Haarut and Maarut) that (magic) by means of which they caused separation between a man and his wife” (Surah Baqarah, ayah 103)
The episode of Haarut and Maarut in relation to their duty of teaching sihr shall, Insha'Allah, be explained further on in this article.
THE QURAN AND HADITH ON SAHR:
• The two Surahs known as Muawwathatain, i.e. Surah Falaq and Surah Naas were revealed especially to counter the effect of sihr, which the Yahood had perpetrated on Rasulullah (sallallahu alayhi wasallam). This incident is mentioned in Bukhaari Shareef and other books of hadith and tafseer. In Surah Falaq, ayaat 4, specific reference is made to witches who were employed to bewitch and perpetrate magic on Rasulullah (sallallahu alayhi wasalaam):
• The magic and the magicians of the time of Fir'oun are mentioned in a number of ayaat of the Qur'aan Shareef.
Other Qur'aanic verses also make mention of sihr.
• Sayyadina Abu Hureira (RA) narrates that Rasulullah (sallallahu alayhi wasalaam) said: “Refrain from the two destroyers (of Imaan), viz., shirk and sihr.” (Bukhari)
• “Whoever acquires anything of astrology, has acquired a branch of sihr.” (Lisaanul Arab)
• Imaam Al-Maarzi (rahmatulah alayhi) states: “The opinion of the Ahle Sunnah and the Jamuhr Ulema is that sihr is an established fact. It has reality like the reality of all other established thins. In the unanimous opinion of the Muslimeen sihr is demonstrated by only a faasiq.
• Tafseer Roohul Ma'aani states: “According to the Jamhoor (the majority of the authorities of the Sharia), sihr is a reality.”
The aforegoing is sufficient proof for the existence and the reality of sihr.
WAYS AND METHODS OF SIHR
In the Mufradaatul Qur'aan, Imaam Raaghib Isfahani (rahmatullah alayh) says that there is a variety of ways and means in which the effects and manifestations of sihr are demonstrated by the saahireen (magicians or sorcerers and witches). Among these methods are hypnotism, mesmerism, incantations, formulae, transformation, etc. Transformation or transfiguration is a method by which an object is transformed into a different object, e.g. a human being or an animal is turned into a stone, etc.
Imaam Raaghib, Abu Bakr Jasaas and other authorities, however, refute the validity and reality of the method of transformation employed by the saahireen. They attribute such magical transformation to methods in which the power of the mind is utilized with satanic aid to produce illusions. But, the Jamhoor Ulema contend that sihr by sihr is a reality. Rationally it is not impossible nor does the sharia negate its existence and reality. Tafseer Roohul Ma'aani states: “A magician is able to achieve feats such as flying in the air, walking on water, killing a person, transforming a human being into a donkey. The actual cause in all these acts is Allah ta'ala.”
Sihr is employed to produce harmful effects in a great variety of ways and affairs. Deception, sickness, death, ill feeling, destruction of marriage, fostering of illicit relationship, etc., are among the harmful effects of sihr.
The aforegoing discussions thus show that sihr is a science that is acquired by study and practice. The ways and means employed by are all natural although hidden and subtle. The objects utilized by sihr, e.g. the mind, incantations, jinn and shayaateen are among the forces of nature, which Allah Ta'ala has created. All such natural forces have been divinely endowed with special properties, peculiarities and attributes. Like in the physical sciences, knowledge of the properties of the elements is utilized to achieve certain results and uses, so too in the occult sciences of which sihr is a branch. The saahireen (sorcerers) acquire the knowledge of the branch of the occult sciences and employ these forces in accordance with their natural laws. In reality, therefore, the demonstrations of magicians and witches are not supernatural. They are regarded as supernatural by those who are unaware of the concealed causes of the manifestations of sihr. A person who has never seen a magnet and who is unaware of the properties of a magnet will believe a manifestation produced by a magnet to be supernatural. Tafseer Ruhool Ma'aani states: “Magic is a marvellous demonstration which resembles a supernatural act while in fact it is not supernatural because it achieved by means of study.”
THE DIFFERENCE BETWEEN SIHR AND MU'JAZAH
Mu'jazah in the terminology of the shari'a is a supernatural act demonstrated by a Nabi. Karaamat is supernatural demonstration by a Wali. Such marvelous feats demonstrated by the Ambiyaa and the Auliya are called kharqul adaat (contrary to natural rules). Ostensibly such supernatural acts are demonstrated also by those who practice sihr. Those who practice sihr therefore throw the ignorant and the unwary into confusion by the similarity between the supernatural feats of the Ambiyaa and those of the saahireen. They are deceived by the demonstrations of the magicians and are therefore led to revere even these saahireen. It is therefore imperative to explain the difference between sihr and Mua'jazah.
1. The effects of sihr are controlled and directed by natural causes- by agencies and means. The effects of magic are not self-subsisting entities independent of external influences and control. The only difference between the effects of sihr and other natural events is that the former appear mysterious because their causes remain hidden from general gaze and knowledge. Hence, such mystical effects are not considered normal by most people.
If the cause becomes known the element of surprise will be eliminated, since the effect will be attributed to known causes. People unaware of the causes consider the feats of magicians to be supernatural demonstrations while in reality such manifestations of sihr are normal effects and influences of jinn and shayaateen. Allah Ta'ala has bestowed such powers to such beings.
In contrast, Mu'ajazah is a direct act of Allah Ta'ala. There is no intervention of natural causes. Mu'jazah is the effect of Allah's command. At a command of Allah Ta'ala a created object subject to its inherent and intrinsic natural properties and peculiarities, acts in direct conflict with its properties and peculiarities and an effect incompatible with its natural properties is manifested. Example: The fire of Namrood became peaceful and cool and a garden for Nabi Ibraahim (alayhi salaam) at the command of Allah Ta'ala. The staff of Nabi Musa (alayhi salaam) was transformed into an actual serpent of monstrous proportion by the command of Allah Ta'ala. It was not a stick in which the power of the mind was made use of to create an illusion. The Qur'aan Shareef optical illusion produced by the mesmerizing acts of the saahireen of Fir'oun, in the following ayaat:
“By means of their sihr it was made to appear to him (Nabi Musa) that the ropes (of the magicians) were slithering (like snakes).”
In all Mu'jazah of the Ambiyaa (alayhimus salaam), the laws of nature and created agencies and means play no role whatsoever. The Qur'aan Shareef explicitly asserts that Mu'jazah is the direct effect of the command of Allah Ta'ala. Regarding a Mu'jazah shown by Rasulullah (sallallahu alyhi wasalaam) during the Battle of Badr, the Qur'an Shareef says: “And, when you flung the pebbles, and it was not (in actual fact) you who flung the pebbles. But, it was Allah who flung pebbles.”
A handful of pebbles and grain was flung by Rasullullah (sallallahu alayhi wasalaam) in the direction of the kufaar army. These pebbles and sand grains went into the eyes of every soldier in the kufaar camp.
(2) Mu'jazah and Karamat are demonstrated by men whose characters are imbued with piety and unrighteousness. Their piety is a well-established fact. On the contrary, irreligious people who remain in perpetual impurity, filth and sin sihr practice sihr.
Their statements, acts and beliefs are evil. They have no affinity for ibaadat. Every person is thus able to witness his or her irreligious conduct. This is the simplest way of differentiating between a Nabi/Wali and a saahir. Imam Al-Maazari (rahmatullahi alayh) says: It is a fact of Ijma' (consensus of opinion of the Ummah) that sihr is the manifestation of only a faasiq (flagrant violator of the Allah's Laws).” (Sharul Muslim of Imam Nawawi)
Regarding the evil character of the sorcerer, it is said in Roohul Ma'aani: “ And, by means of this (i.e. the evil character of the magician) the saahir is distinguished from the Nabi and the Wali.”
(3) A Nabi's Mu'jazah is accompanied by the claim and challenge of Nubuwwah, Should a saahir claim Nubuwwah, he will discover his sihr becoming ineffective. If a saahir claim Nubuwwah, he will discover his sihr becoming ineffective. If a saahir lays claim to Nubuwwah and desires to deceive the people by demonstrations of sihr, Allah Ta'ala renders his magic ineffective. The following appears in Tafseer Roohul Ma'aani in this regard. “Among the authorities (of the sharia) are those who distinguish between sihr and Mu'jazah by the factor of challenge (claim of Nubuwwah) which accompanies Mu'jazah. On the contrary, a false claimant of Nubuwwah is unable to show acts of sihr. This has been the way of Allah Ta'ala always so as to guard the glorious rank of Nubuwwah from the intrusions of the liars.”
(4) Certain demonstrations belong exclusively to the office of Nubuwwah. Examples: Raising the dead, granting speech to those born dumb and splitting of the seas. Allah Ta'ala does not grant the saahir to manifest such effects by means of his sihr. These are exclusive signs of the Ambiyaa (alayhimus salaam).
THE AKHAAM OF THE SHARIA ON SIHR:
It has already been explained that in the language of the Sharia, sihr refers to all astonishing acts and effects exhibited by means of satanic influence and aid and by resorting to incantations, etc. of kufr, shirk and sin. Such sihr is branded as kufr in the Qur'aan Shareef. Hadhrat Abu Mansur (Rahmatullah alayh) is of the opinion that astonishing demonstrations and effects which are not rendered by the perpetration of anything evil or sinful and which do not contradict Imaan are not kufr.
Imaam Nawawi (Rahmatullah alayh) states in his Sharhul Muslim: “The practice of sihr is haraam. In the unanimous opinion of Shar'i authorities, it is among the kabaa-ir (major sins). At time it is kufr and at times it is not kufr, but a major sin. If in sir there is a statement or an act of kufr, the saahir will be declared a kaafir, otherwise not. Teaching sihr is haraam. If the sihr that is being taught contains kufr, the teacher will be branded a kaafir, otherwise not.
Imam Maalik (Rahmatullah alayh) said that a saahir is a kaafir. He will be executed because of his sihr. His taubah is not acceptable and the only course is to execute him. Imam Ahmad Bin Hambal (Rahmatullah alayh) concurs with Imam Maalik (Rahmatullah alahy).”
A similar opinion has also been attributed to Imam Abu Hanifa (Rahmatullah alayh)—Roohul Ma'ani. Roohul Ma'ani also states: “It is well known that practicing sihr is kufr, so much so, that Allaamah Taftaazani said: ‘no contrary opinion has been narrated.'
From the statements of the various authorities, the following emerges:
(1) Sihr (i.e in the Shar'i sense) is evil and haraam. It is a major sin.
(2) If kufr is involved, the saahir will become a kaafir.
(3) If kufr is not resorted to in the sihr, the saahir although a heinous and a major sinner, does not become a kaafir.
(4) In the above fatwa of some authorities, e.g. Imam Maalik and Imam Hambal, all forms of sihr, kufr or otherwise, are kufr which renders the saahir a kaafir and liable for execution. Even his taubah is not acceptable.
HARUT AND MAARUT:
At the time when the episode of Haarut and Maarut was enacted, sihr was a popular science and was on the ascendancy like today physical science is regarded with awe. The prevalence and dominance of sihr were of special importance in the city of Baabil , which was the seat of seat at that time. The public was thrown into confusion and deception by the manifestations of sihr. The layman was unable to differentiate between sihr and Mu'jazah of the Ambiyaa (alayhimus salaam). As a result people revered and honored the magicians and regarded magic as a noble science.
Allah Ta'ala sent two Angels, Haarut and Maarut, to the city of Baabil to eliminate the confusion and separate falsehood from truth. It was the function of Haarut and Maarut to inform the people of the reality and nature of sihr. They had to expound the principles, ways and methods of sihr so that the dimension of mystery is eliminated and the truth thereby manifested. Once people come to know that the manifestations of sihr are in fact subject to natural laws and agencies, their wonder, amazement and awe will cease. They will then realize that the saahireen are not demonstrators of supernatural effects and they have no comparison with the Ambiyaa (alayhimus salaam) and the Auliya whose supernatural demonstrations do not follow natural laws, but are the pure manifestations of Allah's direct Command. By expounding the science of sihr, Haarut and Maarut had to bring to an end the domination and sway which the saahireen held over the masses.
There was a special reason for appointing Angels and not Ambiyaa and the saahireen. A third party had therefore to interpose to decide the issue. Secondly, sihr being a science controlled by natural laws and agencies occasioned the employment of certain incantations and formulae of magic to demonstrate what was contended in regard to its nature and reality. Since Ambiyaa (alayhimus salaam) are the beacons of Hidaayat and virtue, it was unbecoming of their lofty status of truth, purity and guidance to dabble in a science of such low quality. Angels were therefore chosen for this task.
Malaaikah (Angels) are involved in all the variegated affairs of the universe. Allah Ta'ala imposes various duties, both good and evil, on them. Allah Ta'ala is the creator of both good and evil—harm and benefit. It is not within the scope of the office of Nubuwwah to execute functions of evil or harm. Only what is praiseworthy is effected by the Ambiyaa (alayhimus salaam). Thus, the two Angels came to Baabil and commenced their duties. They explained the principles and details of sihr and warned the people of dabbling in this occult science. They induced in people detestation for magic and magicians.
People of ulterior motives also visited Haarut and Maarut and requested to be instructed in the science of sihr. Before imparting this knowledge, the Angels would explain the harms and dangers of sihr and that they (the Angels) have been sent by Allah Ta'ala as a trial. Acquisition of the knowledge of sihr was, therefore, a grave Fitnah (trial), which could lead to the greatest of disasters, i.e. annihilation of Imaan. Thus, people were admonished and given good naseehat to acquire this knowledge with a sincere intention and not to misuse it for indulgence in evil and worldly gain, for this would lead to the annihilation of Imaan. After taking a pledge of sincerity and rectitude, the Angels expounded the science of sihr, for this was the function entrusted to them by Allah Ta'ala. Some people failed to honor their pledges and misused sihr for evil purposes and ends. They thus committed kufr. Instead of utilizing their knowledge gained from the two Angels in defense of the truth, some people employed on their shoulders and the Angels are in no way responsible for their failure to uphold the ledge and the resultant destruction of Imaan.
The acquisition of the knowledge of sihr can be compared to the acquisition of logic and Hellenic philosophy. Muslim philosophers to negate many of the beliefs of Islam used the theories of Hellenic philosophy based on the principles of logic in the early history of Islam. Rejection of the temporal origin of the world, rejection of the Islamic conception of heaven, hell, resurrection, the rooh etc., were propagated by philosophers influenced by Greek philosophy. The Ulama-e-Haqq thereupon formulated a science on the very principles of Greek logic to refute the fallacious arguments raised against Islamic beliefs. This science formulated by the Ulama is known as Ilmul Kalaam. Greek philosophy in its self is evil and baatil. However, if it is pursued in order to negate its fallacies and defend Islamic beliefs, its acquisition will be permissible. On the other hand, if it is acquired with ulterior motives and utilized in opposition to Islam, it will lead to the annihilation of Imaan. Similarly, during the era of Haarut and Maarut, acquisition of the theoretical knowledge of sihr was lawful for the sake of defending the truth. But, people acquired its knowledge to pursue evil aims and in this way destroyed their Imaan. This then was the great Fitnah attached to acquisition of the science of sihr.
The permissibility of acquiring the knowledge of sihr has been abrogated and its acquisition now is haraam and kufr.
RUQAA OR TAWEEZ:
Ruqaa is the plural of ruqyah, which means an amulet, talisman or ta'weez. Ta'weez literally means to seek protection. The object on which the words are written is therefore also described as ta'weez. Protection of Allah Ta'ala is sought by means of words of the Qur'aan and Hadith. Lisaanul Arab defines ruqyah (ta'weez) as follows: “Ruqyah is the popular ta'weez".
Lisaanul Arab elaborates further: "Ibn Atheer said: 'Ruqyah is a ta'weez which is prepared for curing one afflicted with some calamity, e.g. fever, epilepsy, etc.”
Shah Waliullah Muhaddith Dehiwi (Rahmatullah alayh) said in Hujjatul Laahil Baalighah: "The reality (or nature) of Ruqa (Ta'weez) is the employment of words which have real effects and influence in the metaphysical (or spiritual) realm. The principles of the Shariah do not refute ruqa as long as shirk is not employed therein, especially when the ta'weez is of the Qur 1 aan, Sunnah or that which resembles the Qur'aan and Sunnah, and such words which induce humility and submission to Allah Ta'ala.
Ibn Atheer (Rahmatullah alayh) says: “ According to some ahadith, ta'weez is lawful while again according to other ahadith it is unlawful. Unlawful ta ' weez (referred to in the hadith) are such ta'weez which:
(1) Are written in incomprehensive language.
(2) Contain names, words and statements other than those of Allah and the Revealed Books.
(3) Are accompanied by the belief that the ta'weez by themse1ves are efficacious and not by the act of Allah Ta'ala.
lmaam Nawawi (Rahmatullah alayh) states in Sharhul Muslim: "Ruqa consisting of the statements of the Kuffaar and ruqa in non-Arabic, the meaning of which is not understood, are reprehensible because of the possibility of such ta'weez having meanings of kufr and evil. However, ruqa by means of Qur'aanic aayaat and athkaar are not prohibited. In fact, such ta'weez are Sunnat. The authorities (of the Shariah) have narrated Ijma' regarding the permissibility of ruqa employing Qur 'aanic aayaat, athkaar (plural of thikr) of Allah Ta'ala.
Al-Marazi (Rahmatullah alayh) said: All ruqa with the Allah and His Thikr are permissible. Ta'weez in non-Arabic language, the meaning of which is not understood, are prohibited because of the possibility of kufr in such ta'weez.
"According to Imam Maalik (Rahmatullah alayh), the ta'weez of the Jews and Christians are not permissible because of the danger of them having altered the words of the Kitaab (Taurah and Injeel). I prohibit the ruqa of the Ahle Kitaab because we do not know if they prepare ta'weez from the Book of Allah or from abominable things resembling sihr (magic). –(Aini)
TA'WEEZ IN THE LIGHT OF THE AHADITH:
Rasulullah (sallallahu alayhhi wasalaam) said: “There is nothing wrong with ruqa as long as there is no shirk in it.“ (Saheeh Muslim)
Hadhrat Aisha (radiallahu anha) narrates: “ When a member of Rasulullah's (sallallahu alayhi wasalaam) family became ill, he would recite Surah Falaq and Naas and blow on the sick one. When he was in the sickness of his death I would blow on him (after reciting the two surahs). I would place his hand (on his body) instead of mine because of greater barkat in his hand.” (Saheeh Muslim and Bukhari)
An ailing woman was brought to Rasulullah (sallallahu alayhi wasalaam). He said “An evil gaze (nathr) has afflicted her. Search for one who can prepare ruqya for her.” (Bukhari)
Hadhrat Aisha (radiallahu anha) narrates that Rasulullah (sallallahu alayhi wasalaam) instructed her to resort to ruqya to combat the affliction of an evil gaze (nathr).” (Bukhari)
Hadhrat Aisha (radiallahu anha) narrates: “When Rasulullah (sallallahu alayhi wasalaam) would retire to bed he would recite Qul Huwllah and the Muwathatain, blow into the palms of his hands and rub them on his face and as far as his hands could reach on his body. When he became very ill, he ordered me to do like that.” (Bukhari)
The above are just a few ahadith, which advocate ta'weez by the employment of Qur'anic aayaat. The hadith books that make mention of instances, which conclusively establish the validity, lawfulness and efficacy of ta'weez. Once Hadharat Umar (radiallahu anho) prepared a ta'weez in which was written “ Bismillahir Rahmanir Raheem”. This was prepared for a non-Muslim king who suffered from a migraine. The ta'wez was sewn into a topee (hat) that the king wore.
According to the hadith of Rasulullah (sallallahu alayhi wasalaam) it is also permissible to accept fees for preparing a ta'weez. Once a Sahabi recited Surah Faatiha and blew on a chieftain who was bitten by a poisonous scorpion. The chieftain remunerated the Sahabi with some goats. Rasulullah (sallallahu alayhi wasalaam) explicitly legalized this remuneration. Commenting on this hadith, Imam Nawawi (rahmatullah alyhi said:
“This empathetically establishes the permissibility to accept remuneration for ruqya in which Surah Faatiha and thikr was made use of. Verily it is permissible, there is no prohibition in it.”
The aforementioned ahadith and statements of the authorities of the Shariah establish that:
- Ruqa (Taweez) are permissible provided that words of kufr and shirk are not employed.
- Permissibility of ta'weez is based on the Sunnah of Rasulullah (sallallahu alayhi wasalaam).
- Ta'weez of non-Muslims is not permissible because of the danger of kufr, shirk or sihr being employed.
- Ta'weez written in a style or al language that is not understood are not permissible since such ta'weez may contain kufr, shirk or sihr.
- The ahadith that prohibit ta'weez, the prohibition is not general and does not apply to all ruqa. The ahadith and Sunnah explicitly countenance and even recommend the employment of ta'weez based on Qur'aanic ayaat and words of Thikrullah.
- Fees for Ta'weez are permissible. However, it should be observed that in our day and age there exists many frauds that are ignorant of the knowledge of ruqa. They deceive and mislead people. They write out anything and prepare many a hotchpotch of potions for various purposes, including haraam ends. Such practices by frauds are undoubtedly unlawful. The concern of such ignorant ones is merely to fleece the public for their own personal gain.
- The claims and arguments of those who refute the shar'i validity, utility and legality of ruqa is tantamount to find fault with a practice that was restored to by Rasulullah (sallallahu alayhi wasalaam), himself.
- There exists Ijma' (consensus of opinion of the Shar'i authorities) on the validity, utility and legality of ruqa. He, who denies this unanimous fact, departs from the way of the Ahle Sunnah.
(Abdul Hamid)
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