October 28, 2021
Hadith on Taweez Ruqayyah
WEARING OF Ruqayyah (Taweez or Ta’wiz)
The definition of a ta’wiz is simply a written du’a from the Qur’an or ahadith,
It is written on a piece of paper and is worn around the neck.
We that follow the sunnah believe that to
wear a ta’wiz around the neck is permissible if the du’a’ contained in it is written from the Qur’an or ahadith.
Prophet Muhammad ﷺ used to recite du’a’ and then blow onto the sick person.
The Companions of the Prophet (رضي الله عنهم) also did this and they wrote the du’a’ on a piece of paper and placed it around the neck of a person if they could not read it.
Of course, the du’a’s from the Qur’an and ahadith have the power to heal the sick. Some people say that if you wear the ta’wiz you are commiting shirk, but we shall prove, with the help of Allah, that it is permissible to wear a ta’wiz.
*The Qur’an Has the Power of Healing
Allah Most High says in the Qur’an:
“...We send down in Qur’an that which is a healing and a mercy to the believers...”
[Surah Banu Isra’il, verse 82]
Ash Shaukani writes,
“If the Qur’an’s du’a’s are recited and blown on the sick, they will be cured. When the non-believers recite the Qur’an, their blasphemic disease will be cured.”
[Tafsir Fath al-Qadir, under Surah Bani Isra’il, verse 82]
*Proof of Wearing the ta’wiz
Ibn Kathir and Shaukani write:
“Amr ibn Shu’aib رضي الله عنه said that
‘Rasulu’llah ﷺ taught my father and grandfather a du’a which we would read before going to sleep, to protect us from fear and anguish.
We told our elder children to recite this du’a before going to sleep as well. But for those children who were not
yet literate, we would write it and then put it around their necks.”
[Musnad Ahmad ibn Hanbal vol.2; Abu Dawud, in ‘Chapter
of Medicine’; Tafsir Ibn Kathir, under Surah al-Mu’minun,
verse 97; and Shaukani, Fath al-Qadir, under the same verse]
Imam al-Bukhari and Imam Muslim write:
“When a person who was sick or in some distress they would go to the Prophet ﷺ who would then place his hand on the area of pain and recite a du’a’ and then blow onto him.”
[Bukhari; Muslim, Chapter of Tibb]
Imam Muslim writes:
“When the Prophet ﷺ was ill for the last time, Angel Jibril عليه السلام came and recited du’a’ and blew on to the Prophet ﷺ.”
[Muslim, Chapter of Tibb]
Look at the view of one of the scholars Wahhabis look up to on this matter
Ibn Taymiyyah writes:
“It is permissible to [to recite du’a’s and then] blow upon the
sick in Islam, but the words must be from the Qur’an or ahadith.
If the words are not, then it is not permissible.”
[Ibn Taymiyyah, At-Tawassul, Chapter on Blowing onto the Sick]
From the perspectives of fuqaha:
“According to Imam Malik ‘It is permitted to put around the
neck the ta’wiz written with the name of Allah.’
Imam Baqir also stated that it is permitted to put such a ta’wiz around
the neck of a child.”
[Ruh al-Mani, chapter 15, under Surah al-Mu’minun, verse 97]
Ash-Shami al-Hanafi writes:
“It is permitted to write a ta’wiz and put it around the neck...
It would be better if a person recites the du’as taught by the Prophet ﷺ. But if a person cannot read or is too young to recite then it is permitted for that person to put it around the neck.”
[Rad al-Mukhtar, chapter on ‘Qira’at’; Sa’idi, Sharh Sahih Muslim, Chapter on Tibb]
Again from ibn Taymiyyah...
Ibn Taymiyyah 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 رضي الله عنه is reported to have mentioned a certain Du’a that should be written and placed close to the woman who is experiencing hard labour at the time of giving birth.
Sayyiduna Ali رضي الله عنه says:
This Du’a should be written and tied to the arm of the woman.
We have experienced that there is nothing more amazing than this.”
[Fatawa Ibn Taymiyyah, 19/65]
Ibn Taymiyyah’s student Imam Ibn Qayyim also narrates the permissibility of using Ta’wizes from a number of salafs
including the great Imam Ahmad ibn Hanbal رحمه الله.
Thereafter Ibn Qayyim himself quotes
various Ta’wizes.
[Zad al-Ma’ad, 3/180]
In view of the foregoing, it becomes clear that using of Ta’wizes is not something that is impermissible or
Shirk.
It is permissible, was the practice of the Sahabah رضي الله عنهم and the Best of Generations.
May Allah give us the undertanding of this path.
Ameen
The definition of a ta’wiz is simply a written du’a from the Qur’an or ahadith,
It is written on a piece of paper and is worn around the neck.
We that follow the sunnah believe that to
wear a ta’wiz around the neck is permissible if the du’a’ contained in it is written from the Qur’an or ahadith.
Prophet Muhammad ﷺ used to recite du’a’ and then blow onto the sick person.
The Companions of the Prophet (رضي الله عنهم) also did this and they wrote the du’a’ on a piece of paper and placed it around the neck of a person if they could not read it.
Of course, the du’a’s from the Qur’an and ahadith have the power to heal the sick. Some people say that if you wear the ta’wiz you are commiting shirk, but we shall prove, with the help of Allah, that it is permissible to wear a ta’wiz.
*The Qur’an Has the Power of Healing
Allah Most High says in the Qur’an:
“...We send down in Qur’an that which is a healing and a mercy to the believers...”
[Surah Banu Isra’il, verse 82]
Ash Shaukani writes,
“If the Qur’an’s du’a’s are recited and blown on the sick, they will be cured. When the non-believers recite the Qur’an, their blasphemic disease will be cured.”
[Tafsir Fath al-Qadir, under Surah Bani Isra’il, verse 82]
*Proof of Wearing the ta’wiz
Ibn Kathir and Shaukani write:
“Amr ibn Shu’aib رضي الله عنه said that
‘Rasulu’llah ﷺ taught my father and grandfather a du’a which we would read before going to sleep, to protect us from fear and anguish.
We told our elder children to recite this du’a before going to sleep as well. But for those children who were not
yet literate, we would write it and then put it around their necks.”
[Musnad Ahmad ibn Hanbal vol.2; Abu Dawud, in ‘Chapter
of Medicine’; Tafsir Ibn Kathir, under Surah al-Mu’minun,
verse 97; and Shaukani, Fath al-Qadir, under the same verse]
Imam al-Bukhari and Imam Muslim write:
“When a person who was sick or in some distress they would go to the Prophet ﷺ who would then place his hand on the area of pain and recite a du’a’ and then blow onto him.”
[Bukhari; Muslim, Chapter of Tibb]
Imam Muslim writes:
“When the Prophet ﷺ was ill for the last time, Angel Jibril عليه السلام came and recited du’a’ and blew on to the Prophet ﷺ.”
[Muslim, Chapter of Tibb]
Look at the view of one of the scholars Wahhabis look up to on this matter
Ibn Taymiyyah writes:
“It is permissible to [to recite du’a’s and then] blow upon the
sick in Islam, but the words must be from the Qur’an or ahadith.
If the words are not, then it is not permissible.”
[Ibn Taymiyyah, At-Tawassul, Chapter on Blowing onto the Sick]
From the perspectives of fuqaha:
“According to Imam Malik ‘It is permitted to put around the
neck the ta’wiz written with the name of Allah.’
Imam Baqir also stated that it is permitted to put such a ta’wiz around
the neck of a child.”
[Ruh al-Mani, chapter 15, under Surah al-Mu’minun, verse 97]
Ash-Shami al-Hanafi writes:
“It is permitted to write a ta’wiz and put it around the neck...
It would be better if a person recites the du’as taught by the Prophet ﷺ. But if a person cannot read or is too young to recite then it is permitted for that person to put it around the neck.”
[Rad al-Mukhtar, chapter on ‘Qira’at’; Sa’idi, Sharh Sahih Muslim, Chapter on Tibb]
Again from ibn Taymiyyah...
Ibn Taymiyyah 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 رضي الله عنه is reported to have mentioned a certain Du’a that should be written and placed close to the woman who is experiencing hard labour at the time of giving birth.
Sayyiduna Ali رضي الله عنه says:
This Du’a should be written and tied to the arm of the woman.
We have experienced that there is nothing more amazing than this.”
[Fatawa Ibn Taymiyyah, 19/65]
Ibn Taymiyyah’s student Imam Ibn Qayyim also narrates the permissibility of using Ta’wizes from a number of salafs
including the great Imam Ahmad ibn Hanbal رحمه الله.
Thereafter Ibn Qayyim himself quotes
various Ta’wizes.
[Zad al-Ma’ad, 3/180]
In view of the foregoing, it becomes clear that using of Ta’wizes is not something that is impermissible or
Shirk.
It is permissible, was the practice of the Sahabah رضي الله عنهم and the Best of Generations.
May Allah give us the undertanding of this path.
Ameen