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Ash-Shirk
[i.e. Polytheism] /
الشرك
بالله
What Has Been Said About the Use of Ar-Ruqi [Ar-Ruqi: (sing = ruqiyah) Incantations, magic spells.] and At-Tamaa`im [At-Tamaa`im: (sing. = tameemah) Placing an amulet around the neck to protect the wearer from the effects of al-'ain.]
It is
authentically reported on the authority of Abu Basheer
Al- Ansari (ra ) that he was with the Messenger of Allah
(saas ) on one of his journeys when he sent a messenger
to tell the people: "Let not any necklace of
bowstring, or any other kind of necklace remain on the
necks of your camels, except that it is cut off."3
Abu
Basheer Al-Ansari (ra ) informs us that he accompanied
the Messenger of Allah (saas ) on a journey and he sent
a messenger - Zaid Ibn Harithah (ra ) - to order the
people to cut the bowstrings from around the necks of
their camels; this was because the people in the days of
ignorance used to believe that it was a protection
against al-'ain.
Benefits
Derived From This Hadith
1. The
obligation to reject the detestable.
2. The
acceptability of information from one reliable person.
3. The
falseness of the belief in the benefit supposedly
derived from necklaces, whatever their kind.
4. That
the representative of the leader may act on his behalf
in matters entrusted to him.
Relevance
of This Hadith to the Subject of the Chapter
That it
proves the forbiddance of wearing necklaces in order to
protect against harm.
Relevance
of This Hadith to the Subject of
Tawheed
That it
proves that such actions are a form of Shirk
because protection from harm comes only from Allah (swt
).
..ooOOoo..
It is
reported on the authority of Ibn Mas'ood (ra ) that he
said: "I heard the Messenger of Allah (saas ) say
That ar-ruqi,
at-tamaa`im and at- tiwalah
4
are all forms of Shirk. (Narrated by Ahmad
and Abu Dawood)
Important
Note
Ar-ruqi
is
permissible if it meets three conditions:
i) That
it contains the Words of Allah (swt ) or mention of
His Names and Attributes, or a supplication to Allah (swt
), or a request for His Aid.
ii)
That it is in Arabic and its meaning is clearly
understood.
iii)
That it is not believed that the incantation can, of
itself bring about any positive result, but that the
benefit comes by the Command of Allah (swt ) and His
Divine Pre-ordination.
Ibn
Mas`ood (ra ) informs us that the Prophet (saas ) said
that ar-ruqi (which means spells and
incantations), at-tamaa`im (which are made from
beads and such like and are hung around the necks of
children), and at-tiwalah (which is a spell made
to cause a husband to love his wife, or a wife to love
her husband) are all forms of Shirk.
Benefits
Derived From This Hadith
1. That
ar-ruqi are forbidden and are a form of Shirk,
except what has been permitted by the Law.
2. That
at-tamaa`im are forbidden and are a form of Shirk.
3. The
forbiddance of at-tiwalah, which is also a form
of Shirk.
Relevance
of This Hadith to the Subject of the Chapter and to the
Subject of Tawheed
That it
proves that ar-ruqi, at-tamaa`im and at-tiwalah
are all forms of Shirk.
Important
Note
Scholars
have disagreed concerning at-tamemah, if it is
from the Qur'an: Some have forbidden it, inferring a
general prohibition from this Hadith, while others have
permitted it, comparing it to ar-ruqiyah, which
may be from the Qur'an and is permissible; but the first
saying is more correct, and Allah (swt ) knows best.
..ooOOoo..
It is
reported on the authority of `Abdullah Ibn `Ukaim (ra )
in a marfoo' form: "Whoever wore something 5
(around his neck) will be put in its charge."
(Narrated by Ahmad and At-Tirmizi)
`Abdullah
Ibn `Ukaim (ra ) tells us that the Prophet (saas )
informed him that whoever needed something, he should
entrust his affair to Allah (swt ), and that whoever
depended upon Allah (swt ), Alone to fulfill his needs,
Allah (swt ) will relieve his distress and make his
affairs easy, but whoever depended upon something other
than Allah (swt ), and entrusted his affairs to it, will
be left in its charge, i.e. he will have no help from
Allah (swt ), because it is only by the Hand of Allah (swt
) that goodness is achieved, and none but He can
benefit.
Benefits
Derived From This Hadith
1. The
obligation to depend upon Allah (swt ), Alone; and this
does not contradict the obligation to undertake all
possible, permissible measures to ensure success.
2. That
whoever sought benefit from other than Allah (swt ) will
be abandoned.
Relevance
of This Hadith to the Subject of the Chapter
That it
proves the forbiddance of seeking benefit from other
than Allah (swt ).
Relevance
of This Hadith to the Subject of Tawheed
That the
Hadith proves that whoever depended upon other than
Allah (swt ) to bring benefit or protection from harm to
him will be abandoned, because granting benefit and
protecting from harm are the prerogative of Allah (swt
), and seeking such things from others is an act of Shirk.
..ooOOoo..
It is
reported by Ahmad, on the authority of Ruwaifa' (ra )
that he said: "Allah's Messenger (saas ) said to
me: "Oh, Ruwaifa'! It is probable that your life
will be a long one, so inform the people that whoever
tied his beard, or wore a bowstring, or cleaned his
privates using animal dung or a bone (should know that)
Muhammad is innocent of him."
Ruwaifa'
(ra ) tells us in this Hadith that the Prophet (saas )
informed him that he would live a long life, and
therefore it was incumbent upon him to tell the people
in future that he, Muhammad (saas ) was free from blame
in the case of anyone who tied his beard, or hung a
bowstring around his neck or around the neck of his
riding beast in order to be protected from al-'ain,
or cleaned his private parts after relieving himself
with animal dung or a bone.
Benefits
Derived From This Hadith
1. The
miracle of the Prophet (saas ), in knowing that Ruwaifa'
(ra ) would live a long life.
2. The
acceptance of information from a single, reliable
source.
3. The
forbiddance of tying the beard - though, according to
some scholars, this means during prayer, and Allah (swt
) knows best.
4. The
forbiddance of tying a bowstring around one's neck, or
the neck of a riding beast.
5. The
forbiddance of cleaning one's privates using animal dung
or a bone, because the first is a food for other
creatures and the second is a food for the jinn.
Relevance
of This Hadith to the Subject of the Chapter
That it
proves that it is forbidden to wear a bowstring in order
to protect oneself.
Relevance
of This Hadith to the Subject of Tawheed
That the
Prophet (saas ) declared himself blameless in the case
of anyone who wore a bowstring as a means of protection,
because bestowing benefit and granting protection from
harm come from Allah (swt ), Alone, and so whoever asked
them from other than Allah (swt ) has committed an act
of Shirk.
..ooOOoo..
It is
reported on the authority of Sa'eed Ibn Jubair (ra )
that he said: "Whoever cut (and removed) a tamemah
from a person, it will be for him as if he had freed a
slave." (Narrated by Wakee')
Also from
Wakee', on the authority of Ibraheem An-Nakha'i, is that
he said: "They (the Companions) used to hate at-tamaa`im
and they used to remove them (wherever they found them)
- whether they were from the Qur'an or from other
sources."
In the
first narration, Sa'eed Ibn Jubair (ra ) informs us that
whoever removed an amulet or talisman from a person will
have a reward equivalent to the one who freed a slave,
because he would by doing so, free that person from the
Fire, and from following vain desires and Shirk.
As for
the second narration, the reporter informs us that the
Companions of the Prophet (saas ) used to hate, i.e.
forbid the wearing of talismans and amulets and ordered
their removal, whether they were from the Qur'an or not.
Benefits
Derived From the Two Narration
1. The
virtue of rejecting the forbidden.
2. The
forbiddance of talismans and amulets.
3. The
virtue of freeing a slave.
4. The
Companions' prohibition of at-tamaa'im - whether
they contained verses from the Qur'an or anything else.
Relevance
of the Narration to the Subject of the Chapter
That both
of them prove the prohibition of wearing amulets or
talismans, whether they contain Qur'anic verses or not.
Relevance
of the Narrations to the Subject of
Tawheed
That they
prove the forbiddance of wearing amulets and talismans
as a protection against harm, because protection from
harm comes from Allah (swt ), Alone, and seeking it from
other than Him is an act of Shirk.
Footnotes
1.
Ar-Ruqi: (sing = ruqiyah) Incantations, magic spells.
2.
At-Tamaa`im: (sing. = tameemah) Placing an amulet around
the neck to protect the wearer from the effects of al-'ain.
3.
Narrated by Bukhari and Muslim.
4.
At-Tiwalah: Bewitchment, in order to make a person fall
in love with another.
5.
i.e. a talisman or an amulet.
Kitaab
At-Tawheed, Chapter: 6
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