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The reality of Jadu/Sihr (blackmagic) and Jinn in Islām

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Question:

What does sharia says about jadu (black magic) and Jinnat, whereby it is prevailing in our society and families are really in deep troubles and strongly trying to follow Taweez from maulanas coming from more specially India/Pakistan etc. They ask us to open a page from Qur’aan shareef, that he will translate and will say something about our problems. Recently a wife was told few very bad things happening to her in the presence of a husband and on hearing all sort of things, a husband was grossly unhappy and they both had hot tempered arguments.

Now I am requesting for more knowledge and guidance over this matter.

Secondly is it permissible to engage such treatment of taawiz for some body in the family without his/her permission and knowledge.

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

The presence of Jādū/Sihr (black magic) and Jinn is undoubtedly common in the world. It cannot be entirely negated and overlooked because the Qur’ān and Ahādīth also to allude to the different aspects regarding this. Further, the precautionary measures to be adopted against the evils of these aspects and the cure for those who have been afflicted have also been mentioned in the Qur’ān and Ahādīth.

As far as Sihr (black magic) is concerned, Rasulullāh Sallallāhu Alayhi Wa Sallam was also afflicted by this. A Jew by the name of Labīd Ibn A’sam carried out black magic on him by tying eleven knots in a few strands of his sacred hair and placing it under a rock in an unused well. This affected Rasulullāh Sallallāhu Alayhi Wa Sallam in such a way that it created uncertainty in his mind as to whether he had done a certain action or not. Allāh informed him through revelation of this Sihr (black magic).

As far as the Jinn are concerned, they are one of the Divine creations of Allāh. They, like human beings, have a physical form, intellect and senses, but are hidden from the human eye. The existence of Jinn is established by conclusive and incontestable evidence in the Qur’ān and Sunnah.

Allāh says in the Qur’ān:

وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ. وَالْجَانَّ خَلَقْنَاهُ مِنْ قَبْلُ مِنْ نَارِ السَّمُومِ

“And certainly We have created mankind from sounding clay made of decayed mud. As for Jinn, We had created them earlier from the fire of the scorching wind.”

The creation of Jinn was well before that of humankind and they had wreaked havoc in the earth right from the beginning. Allāh alludes to this in the Qur’ān:

وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ

“Remember when your lord said to the angels, ‘I am going to create a deputy on the earth.’ They said, ‘Will You create there one who will spread disorder on the earth and cause bloodshed, while we proclaim Your purity along with your praise, and sanctify your name?’”

This was after the angels had witnessed the mischief of the Jinn on earth. However, just as humans, Allāh has created Jinn for his obedience and subservience. Allāh says:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُون ِ

“And I have not created Jinn and human beings except that they worship me.”

However, as is the case with humankind, there are those that are obedient to Allāh and those that are disobedient. It is these disobedient ones that cause mischief in on earth. They have the potential of harming humans. However, one should not be fearful of Jinn. It is the fear that people have of them that gives them the courage to cause mischief and harm. The people of Arabia would live in great fear of these Jinn before the advent of Islām. It was customary in the days of ignorance that when people halted in a jungle or valley in the course of a journey, they uttered the following words, believing that the leader of the valley (a Jinn) would protect them:

“I seek refuge in the leader of this valley from the foolish mischief-makers of his nation.”

Allāh discusses this in the Qur’ān:

وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا

“And some individuals of the humans would seek refuge in some individuals of the Jinn, and thus they (humans) increased their (Jinn’s) mischief.”

Islām distances itself from such a level of fear and belief in the Jinn that they are superior to humans and humans should remain fearful of them. The mischief and evils of Jinn cannot be negated. However, it is inappropriate to attribute every unusual occurrence, illness and difficulty to the Jinn.

Sihr (black magic) and the Jinn are most definitely effective. However, it should be noted that every illness, discomfort and calamity cannot attributed on Sihr (black magic) as is the common practice of people nowadays. It should be born in mind that whilst Sihr (black magic) is effective in nature, it is not as common as people consider it to be. Often people afflicted with medical issues tend to turn towards an Aamil, totally neglecting the medical aspect. It is incumbent that one exhausts all medical treatment before turning towards ascertaining whether it is the effect of Sihr (black magic) or not.

Furthermore, the practice of curing people of the effects of Sihr (blackmagic) has become a commercial practice and many incompetent Aamils have taken up the practice. Hence, one should be wary of the legitimacy of the Aamils as they tend to untruthfully diagnose people with having effects of Sihr (black magic), in the process accusing others of having carried out the Sihr (black magic). This often causes animosity and disputes amongst close families.

In curing oneself, one is not bound to engage an Aamil to do so. Shari’ah has educated us on a number of practices that one may adopt on his own in trying to alleviate Sihr (black magic). The following are methods that one may adopt:

Recitation of Surah Falaq and Surah Nās, blowing on the hands and thereafter rubbing them on oneself. Nabi Sallallāhu Alayhi Wa Sallam would do this during illness and before retiring to bed.

These Surahs were revealed as a cure after the Jew, Labīd Ibn A’sam, had bewitched Rasulullāh Sallallāhu Alayhi Wa Sallam.

Hadhrat Ā’isha Radhi Allāhu ‘Anhā narrates that whenever the Rasulullāh Sallallāhu Alayhi Wa Sallam would become ill, he would recite the Mu’awwizat (Surah al-Falaq and Surah an-Nas) and blow over himself. When his illness was aggravated, I used to recite these two Surahs (and blow my breath) over him and make him rub his body with his own hand, for its blessings.”

Recitation of the first three verses of Surah Mu’min/Ghafir and Āyat-ul-Kursī every morning and evening.

3. The reading of the Manzil (by Hadhrat Maulānā Muhammad Zakariyyā Kandhalwī)has proven to be extremely effective for protection against the evil influence of Jinn, Sihr (black magic), and other evils. It contains only verses of the Qur’an.

Allāh Ta’ala says in the Qur’ān:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَّرَحْمَةٌ لِّلْمُؤْمِنِيْنَ.

“And We have revealed in the Qur’ān that which is a cure and mercy for the believers.”

5. Recitation of the following du’ās prescribed in the Ahādīth:

Read three times every morning and evening:

بِاسْمِ اللَّهِ الَّذِيْ لاَ يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلا فِي السَّماءِ وَهُوَ السَّمِيعُ العَلِيْم

Transliteration: “Bismillahi-lladhi La Yadhurru Ma’asmihi Shay’un Fil Ardhi Wa La Fis-Samaa’i Wa Huwas-Samee’-ul-‘Aleem.”

Translation: “In the name of Allāh with virtue of whose name nothing in the earth nor the skies can harm. He is the ever-hearing and most knowledgeable.”

Read every morning and evening:

أَعُوْذُ بِكَلِمَاتِ اللهِ التاَّمَّاتِ مِنْ شَرِّ مَا خَلَقَ

Transliteration: “A’uudhu Bikalimaatillahi-ttammaati Min Sharri Mā Khalaq.”

Translation: “I seek protection of Allāh’s perfect words from every evil that He has created.”

The eating of Ajwah dates has also been prescribed in the Hadīth. Rasulullāh Sallallāhu Alayhi Wa Sallam said, “One who eats seven ‘Ajwah dates in the morning shall not be harmed that day by any poison or Sihr (magic).”

7. The famous Tabi’ī, Ka’b al-Ahbār Radhi Allāhu ‘Anhu mentions, “Had it not been for a few phrases that I recite (regularly), the Jews would have turned me into a donkey (through black magic). He was asked, “What are these phrases?” He replied:

أَعُوذُ بِوَجْهِ اللهِ الْعَظِيمِ. الَّذِي لَيْسَ شَيْءٌ أَعْظَمَ مِنْهُ. وَبِكَلِمَاتِ اللهِ التَّامَّاتِ الَّتِي لاَ يُجَاوِزُهُنَّ بَرٌّ وَلاَ فَاجِرٌ. وَبِأَسْمَاءِ اللهِ الْحُسْنَى كُلِّهَا. مَا عَلِمْتُ مِنْهَا وَمَا لَمْ أَعْلَمُ. مِنْ شَرِّ مَا خَلَقَ وَبَرَأَ وَذَرَأَ.

Transliteration: “A’uuzu bi wajhillāh al-Adhīm alladhi laysa shay’un a’dhamu minhu wa bi kalimatillāh at-tammaati allati la yujawizuhunna barrun wa la faajir wa bi asmaa-illāh al-husnaa kullihaa ma alimtu minha wa ma lam a’lam min sharri ma khalaqa wa bara’a wa dhara’a.”

Translation: “I seek the protection of Allāh the Great; He, than whom there is nothing greater. And I seek the protection of the perfect words of Allāh which no man, virtuous or evil, can even transcend; and I seek the protection of all the beautiful names of Allāh, those of them which I know and those which I do not know, from the evil of everything He (Allāh) created, to which He has given existence, and which He has spread (over the earth).”

8. The wearing of a Ta’weez (amulet) that contains Āyāt of the Qur’ān or the names of Allāh or a du’ā mentioned in the Hadīth. However, the Āyāt of the Qur’ān and those du’ās that are mentioned in the Ahādith are more effective and beneficial than the wearing of a Ta’weez.

Whilst at times it may be necessary to employ the services of a Aamil, it should be ascertained that he is reliable, competent and he abides to Shari’ah in his practice of curing people. In such times of moral corruption, there are many Aamils who are unconcerned of maintaining Shar’ī practices in their work.

Shari’ah has given permission of engaging in treatment through Ruqyah – which is one of the most common ways Aamils adopt in curing the afflicted. Ruqyah refers to the recitation of verses or words followed by blowing on a person. Ruqyah is permissible with the following conditions:

No such words are recited which constitute Kufr or witchcraft.
It is in a language that is generally understood by the people. It is preferable to recite in Arabic, specifically verses of the Qur’ān, du’ās from the Ahādīth and the attributes of Allāh.
One has faith that the Ruqyah in itself is not effective but Allāh has placed the effect of curing in it.

As far as engaging in the treatment of a family member without his consent is concerned, it is not advisable to do so as it may lead to unwanted problems and quarrels in the family. The concerned family member should be advised, firstly, to undergo medical treatment and if that fails, then he/she should be advised to try any of the abovementioned methods of treatment.

And Allah Ta’āla Knows Best

Nabeel Valli

Student Darul Iftaa
Lusaka, Zambia

Checked and Approved by,
Mufti Ebrahim Desai.

www.daruliftaa.net

الحجر: 26 – 27

البقرة: 30

الذاريات: 56

الجن: 6

سنن أبي داود، 689 (مكتبة رشيدية)

حدَّثنا قُتيبةُ بنُ سعيدِ ويزيدُ بنُ خالدِ بنُ عبد الله بن مَوهَب الهَمْدَانيُّ، قالا: حدَّثنا المفضلُ -يعنيان ابنَ فَضالةَ- عن عُقيل، عن ابنِ شهاب، عن عُروة

عن عائشة: أن النبي -صلى الله عليه وسلم- كانَ إذا أوى إلى فِراشه كُلَّ ليلةٍ جمع كفَّيهِ، ثئم نَفَثَ فيهما، وقرأ فيهما،: {قُلْ هُوَ اللَّهُ أَحَدٌ}، و {قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ}، و {قُلْ أَعُوذُ بِرَبِّ النَّاسِ}، ثم يمسحُ بهما ما استطاعَ

سنن أبي داود، 206 (مكتبة رشيدية)

حدَّثنا عبد الله بن محمد النُّفيليُّ، حدَّثنا محمدُ بن سلمة، عن محمد بن إسحاق، عن سعيد بن أبي سعيد المقبري، عن أبيه

عن عُقبةَ بن عامر قال: بينا أنا أسيرُ معَ رسول الله – صلَّى الله عليه وسلم – بين الجُحفَة والأبواء، إذ غَشِيَتْنا رِيح وظُلمة شديدة، فجعل رسولُ الله – صلَّى الله عليه وسلم – يتعوذ بـ {قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ} و {قُلْ أَعُوذُ بِرَبِّ النَّاسِ} ويقول: “يا عُقبةُ، تعوذ بهما، فما تَعَوذَ متعوذ بمثلهما” قال: وسمعتُه يؤمُّنا بهما في الصلاة

صحيح البخاري (8/638) [دار البشائر الإسلامية]

حدثني حبان، أخبرنا عبد الله، أخبرنا يونس، عن ابن شهاب، قال: أخبرني عروة، أن عائشة، رضي الله عنها، أخبرته: «أن رسول الله صلى الله عليه وسلم كان إذا اشتكى نفث على نفسه بالمعوذات، ومسح عنه بيده، فلما اشتكى وجعه الذي توفي فيه، طفقت أنفث على نفسه بالمعوذات التي كان ينفث، وأمسح بيد النبي صلى الله عليه وسلم عنه»

سنن الترمذي ت بشار (5/ 149) [الرسالة العالمية]

حَدَّثَنَا يَحْيَى بْنُ الْمُغِيرَةِ أَبُو سَلَمَةَ الْمَخْزُومِيُّ الْمَدِينِيُّ، قَالَ: حَدَّثَنَا ابْنُ أَبِي فُدَيْكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ الْمُلَيْكِيِّ، عَنْ زُرَارَةَ بْنِ مُصْعَبٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ قَرَأَ حم الْمُؤْمِنَ إِلَى {إِلَيْهِ الْمَصِيرُ} وَآيَةَ الكُرْسِيِّ حِينَ يُصْبِحُ حُفِظَ بِهِمَا حَتَّى يُمْسِيَ، وَمَنْ قَرَأَهُمَا حِينَ يُمْسِي حُفِظَ بِهِمَا حَتَّى يُصْبِحَ.

صحيح البخاري (5/51) [دار البشائر الإسلامية]

وقال عثمان بن الهيثم أبو عمرو، حدثنا عوف، عن محمد بن سيرين، عن أبي هريرة رضي الله عنه، قال: وكلني رسول الله صلى الله عليه وسلم بحفظ زكاة رمضان، فأتاني آت فجعل يحثو من الطعام فأخذته، وقلت: والله لأرفعنك إلى رسول الله صلى الله عليه وسلم، قال: إني محتاج، وعلي عيال ولي حاجة شديدة، قال: فخليت عنه، فأصبحت، فقال النبي صلى الله عليه وسلم: «يا أبا هريرة، ما فعل أسيرك البارحة»، قال: قلت: يا رسول الله، شكا حاجة شديدة، وعيالا، فرحمته، فخليت سبيله، قال: «أما إنه قد كذبك، وسيعود»، فعرفت أنه سيعود، لقول رسول الله صلى الله عليه وسلم إنه سيعود، فرصدته، فجاء يحثو من الطعام، فأخذته، فقلت: لأرفعنك إلى رسول الله صلى الله عليه وسلم، قال: دعني فإني محتاج وعلي عيال، لا أعود، فرحمته، فخليت سبيله، فأصبحت، فقال لي رسول الله صلى الله عليه وسلم: «يا أبا هريرة، ما فعل أسيرك»، قلت: يا رسول الله شكا حاجة شديدة، وعيالا، فرحمته، فخليت سبيله، قال: «أما إنه قد كذبك وسيعود»، فرصدته الثالثة، فجاء يحثو من الطعام، فأخذته، فقلت: لأرفعنك إلى رسول الله، وهذا آخر ثلاث مرات، أنك تزعم لا تعود، ثم تعود قال: دعني أعلمك كلمات ينفعك الله بها، قلت: ما هو؟ قال: إذا أويت إلى فراشك، فاقرأ آية الكرسي: {الله لا إله إلا هو الحي القيوم} [البقرة: 255]، حتى تختم الآية، فإنك لن يزال عليك من الله حافظ، ولا يقربنك شيطان حتى تصبح، فخليت سبيله، فأصبحت فقال لي رسول الله صلى الله عليه وسلم: «ما فعل أسيرك البارحة»، قلت: يا رسول الله، زعم أنه يعلمني كلمات ينفعني الله بها، فخليت سبيله، قال: «ما هي»، قلت: قال لي: إذا أويت إلى فراشك فاقرأ آية الكرسي من أولها حتى تختم الآية: {الله لا إله إلا هو الحي القيوم} [البقرة: 255]، وقال لي: لن يزال عليك من الله حافظ، ولا يقربك شيطان حتى تصبح – وكانوا أحرص شيء على الخير – فقال النبي صلى الله عليه وسلم: «أما إنه قد صدقك وهو كذوب، تعلم من تخاطب منذ ثلاث ليال يا أبا هريرة»، قال: لا، قال: «ذاك شيطان»

سورة بني إسرائيل: ٨٢

جامع الترمذي ، ج6 ، 17 [الرسالة العالمية]

جامع الترمذي ، ج6 ، 60 [الرسالة العالمية]

سنن أبي داود ت، 541 (مكتبة رشيدية)

حدَّثنا عثمانُ بنُ أبي شيبة، حدَّثنا أبو أسامةَ، حدَّثنا هاشمُ بنُ هاشمٍ، عن عامرِ بنِ سعْد بنِ أبي وقاص عن أبيه، عنِ النبيِّ – صلَّى الله عليه وسلم -، قال: “مَن تَصَبَّح سَبْعَ تَمَرَاتِ عَجْوةٍ، لم يَضُرَّهُ ذلك اليومَ سُمٌّ ولا سِحْرٌ”

موطأ مالك ت الأعظمي

مَالِكٌ، عَنْ سُمَيٍّ مَوْلَى أَبِي بَكْرٍ، عَنِ الْقَعْقَاعِ بْنِ حَكِيمٍ؛ أَنَّ كَعْبَ الْأَحْبَارِ قَالَ: لَوْلاَ كَلِمَاتٌ أَقُولُهُنَّ لَجَعَلَتْنِي يَهُودُ حِمَاراً. فَقِيلَ لَهُ: وَمَا هُنَّ؟ فَقَالَ: أَعُوذُ بِوَجْهِ اللهِ الْعَظِيمِ. الَّذِي لَيْسَ شَيْءٌ أَعْظَمَ مِنْهُ. وَبِكَلِمَاتِ اللهِ التَّامَّاتِ الَّتِي لاَ يُجَاوِزُهُنَّ بَرٌّ وَلاَ فَاجِرٌ. وَبِأَسْمَاءِ اللهِ الْحُسْنَى كُلِّهَا. مَا عَلِمْتُ مِنْهَا وَمَا لَمْ أَعْلَمُ. مِنْ شَرِّ مَا خَلَقَ وَبَرَأَ وَذَرَأَ.

الدر المختار وحاشية ابن عابدين (رد المحتار) (6/ 363) [سعيد]

أَقُولُ: الَّذِي رَأَيْته فِي الْمُجْتَبَى التَّمِيمَةُ الْمَكْرُوهَةُ مَا كَانَ بِغَيْرِ الْقُرْآنِ، وَقِيلَ: هِيَ الْخَرَزَةُ الَّتِي تُعَلِّقُهَا الْجَاهِلِيَّةُ اهـ فَلْتُرَاجَعْ نُسْخَةٌ أُخْرَى. وَفِي الْمُغْرِبِ وَبَعْضُهُمْ يَتَوَهَّمُ أَنَّ الْمُعَاذَاتِ هِيَ التَّمَائِمُ وَلَيْسَ كَذَلِكَ إنَّمَا التَّمِيمَةُ الْخَرَزَةُ، وَلَا بَأْسَ بِالْمُعَاذَاتِ إذَا كُتِبَ فِيهَا الْقُرْآنُ، أَوْ أَسْمَاءُ اللَّهِ تَعَالَى،

السنن الكبرى للبيهقي (9/ 590)

أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، وَأَبُو سَعِيدِ بْنُ أَبِي عَمْرٍو قَالَا: ثنا أَبُو الْعَبَّاسِ، ثنا هَارُونُ، ثنا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ وَاقِعِ بْنِ سَحْبَانَ، عَنْ أَسِيرِ بْنِ جَابِرٍ، قَالَ: قَالَ عَبْدُ اللهِ رَضِيَ اللهُ عَنْهُ: مَنْ تَعَلَّقَ شَيْئًا وُكِلَ إِلَيْهِقَالَ: وَحَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ , عَنْ جَرِيرِ بْنِ حَازِمٍ قَالَ: سَمِعْتُ الْحَسَنَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ” مَنْ تَعَلَّقَ شَيْئًا وُكِلَ إِلَيْهِ. قَالَ: وَحَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ , عَنْ شُعْبَةَ , عَنِ الْحَجَّاجِ , عَنْ فُضَيْلٍ , أَنَّ سَعِيدَ بْنَ جُبَيْرٍ كَانَ يَكْتُبُ لِابْنِهِ الْمُعَاذَةَ. قَالَ: وَسَأَلْتُ عَطَاءً فَقَالَ: مَا كُنَّا نَكْرَهُهَا إِلَّا شَيْئًا جَاءَنَا مِنْ قِبَلِكُمْ

السنن الكبرى للبيهقي (9/ 590)

19612 – أَخْبَرَنَا أَبُو زَكَرِيَّا بْنُ أَبِي إِسْحَاقَ، وَأَبُو بَكْرِ بْنُ الْحَسَنِ قَالَا: ثنا أَبُو الْعَبَّاسِ الْأَصَمُّ، ثنا بَحْرُ بْنُ نَصْرٍ، ثنا ابْنُ وَهْبٍ، أَخْبَرَنِي نَافِعُ بْنُ يَزِيدَ، أَنَّهُ سَأَلَ يَحْيَى بْنَ سَعِيدٍ عَنِ الرُّقَى وَتَعْلِيقِ الْكُتُبِ، فَقَالَ: كَانَ سَعِيدُ بْنُ الْمُسَيِّبِ يَأْمُرُ بِتَعْلِيقِ الْقُرْآنِ وَقَالَ: لَا بَأْسَ بِهِ.

الدر المختار وحاشية ابن عابدين (رد المحتار) (6/ 363)، [سعيد]

(قَوْلُهُ التَّمِيمَةُ الْمَكْرُوهَةُ) أَقُولُ: الَّذِي رَأَيْته فِي الْمُجْتَبَى التَّمِيمَةُ الْمَكْرُوهَةُ مَا كَانَ بِغَيْرِ الْقُرْآنِ، وَقِيلَ: هِيَ الْخَرَزَةُ الَّتِي تُعَلِّقُهَا الْجَاهِلِيَّةُ اهـ فَلْتُرَاجَعْ نُسْخَةٌ أُخْرَى. وَفِي الْمُغْرِبِ وَبَعْضُهُمْ يَتَوَهَّمُ أَنَّ الْمُعَاذَاتِ هِيَ التَّمَائِمُ وَلَيْسَ كَذَلِكَ إنَّمَا التَّمِيمَةُ الْخَرَزَةُ، وَلَا بَأْسَ بِالْمُعَاذَاتِ إذَا كُتِبَ فِيهَا الْقُرْآنُ، أَوْ أَسْمَاءُ اللَّهِ تَعَالَى، وَيُقَالُ رَقَاهُ الرَّاقِي رَقْيًا وَرُقْيَةً إذَا عَوَّذَهُ وَنَفَثَ فِي عُوذَتِهِ قَالُوا: إنَّمَا تُكْرَهُ الْعُوذَةُ إذَا كَانَتْ بِغَيْرِ لِسَانِ الْعَرَبِ، وَلَا يُدْرَى مَا هُوَ وَلَعَلَّهُ يَدْخُلُهُ سِحْرٌ أَوْ كُفْرٌ أَوْ غَيْرُ ذَلِكَ، وَأَمَّا مَا كَانَ مِنْ الْقُرْآنِ أَوْ شَيْءٍ مِنْ الدَّعَوَاتِ فَلَا بَأْسَ بِهِ اهـ

فتح الباري لابن حجر (10/ 220)، [دار الحديث]

وَقَدْ أَجْمَعَ الْعُلَمَاءُ عَلَى جَوَازِ الرُّقَى عِنْدَ اجْتِمَاعِ ثَلَاثَةِ شُرُوطٍ أَنْ يَكُونَ بِكَلَامِ اللَّهِ تَعَالَى أَوْ بِأَسْمَائِهِ وَصِفَاتِهِ وَبِاللِّسَانِ الْعَرَبِيِّ أَوْ بِمَا يُعْرَفُ مَعْنَاهُ مِنْ غَيْرِهِ وَأَنْ يُعْتَقَدَ أَنَّ الرُّقْيَةَ لَا تُؤَثِّرُ بِذَاتِهَا بَلْ بِذَاتِ اللَّهِ تَعَالَى وَاخْتَلَفُوا فِي كَوْنِهَا شَرْطًا وَالرَّاجِحُ أَنَّهُ لَا بُدَّ مِنَ اعْتِبَارِ الشُّرُوطِ الْمَذْكُورَةِ فَفِي صَحِيحِ مُسْلِمٍ مِنْ حَدِيثِ عَوْفِ بْنِ مَالِكٍ قَالَ كُنَّا نَرْقِي فِي الْجَاهِلِيَّةِ فَقُلْنَا يَا رَسُولَ اللَّهِ كَيْفَ تَرَى فِي ذَلِكَ فَقَالَ اعْرِضُوا عَلَيَّ رُقَاكُمْ لَا بَأْسَ بِالرُّقَى مَا لَمْ يَكُنْ فِيهِ شِرْكٌ وَلَهُ مِنْ حَدِيثِ جَابِرٍ نَهَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ الرُّقَى فَجَاءَ آلُ عَمْرِو بْنِ حَزْمٍ فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّهُ كَانَتْ عِنْدَنَا رُقْيَةٌ نَرْقِي بِهَا مِنَ الْعَقْرَبِ قَالَ فَعَرَضُوا عَلَيْهِ فَقَالَ مَا أَرَى بَأْسًا مَنِ اسْتَطَاعَ أَنْ يَنْفَعَ أَخَاهُ فَلْيَنْفَعْهُ وَقَدْ تَمَسَّكَ قَوْمٌ بِهَذَا الْعُمُومِ فَأَجَازُوا كُلَّ رُقْيَةٍ جُرِّبَتْ مَنْفَعَتُهَا وَلَوْ لَمْ يُعْقَلْ مَعْنَاهَا لَكِنْ دَلَّ حَدِيثُ عَوْفٍ أَنَّهُ مَهْمَا كَانَ مِنَ الرُّقَى يُؤَدِّي إِلَى الشِّرْكِ يُمْنَعُ وَمَا لَا يُعْقَلُ مَعْنَاهُ لَا يُؤْمَنُ أَنْ يُؤَدِّيَ إِلَى الشِّرْكِ فَيَمْتَنِعُ احْتِيَاطًا وَالشَّرْطُ الْآخِرُ لَا بُدَّ مِنْهُ

أحسن الفتاوى، 6/255 ، (سعيد)

فتاوى محمودية، 20/54 ، (فاروقية)

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