Writing a verse from the Qur'an and hanging it on the arm
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The fifth question of Fatwa No. ( 515 ):
Q5: What is the ruling on writing a verse from the Qur'an and hanging it on the arm , for example, or erasing this writing with water or the like and sprinkling the body or washing it with this water? Is it shirk (associating partners with Allah) or not, and is it permissible or not?
A5: Writing a verse from the Qur'an and hanging it, or hanging the entire Qur'an, on the arm or the like, to seek protection from a harm one fears or to seek the removal of a harm that has befallen one, is a matter in which the Salaf (the earliest generations) differed regarding its ruling. Some of them: prohibited it and considered it among the amulets (tamimah) about which hanging is forbidden; because it falls under the generality of the saying of the Prophet (peace and blessings be upon him):Sunan Abi Dawud 3883Sahih (Al-Albani), narrated by Ahmad and Abu Dawud . They said: there is no specific text that excludes hanging what is not from the Qur'an. He also said: hanging an amulet from the Qur'an leads to hanging what is not from the Qur'an, so he prohibited hanging it to block the means (sadd al-dhara'i') to hanging what is not from it. And they said: Thirdly , it is likely that what is hung on a person will be disrespected; because he carries it when relieving himself, cleaning himself after relieving himself, having intercourse, and the like. Among those who said this
is the statement of 'Abdullah ibn Mas'ud and his students, and Ahmad ibn Hanbal in a narration from him that many of his companions preferred and the later scholars affirmed with certainty. Some scholars permitted hanging amulets that are from the Qur'an and the names and attributes of Allah and granted a dispensation (rukhsah) for it, like 'Abdullah ibn 'Amr ibn al-'As , and this was the view of Abu Ja'far al-Baqir and Ahmad in another narration from him. They interpreted the hadith of prohibition as referring to amulets that contain shirk (associating partners with Allah). The first opinion is stronger in evidence and more careful in preserving the creed, because it protects the sanctity of tawhid (the oneness of Allah) and exercises caution regarding it. And what was narrated from Ibn 'Amr was only regarding teaching his children the Qur'an and writing it on tablets and hanging these tablets around the children's necks, not with the intention that they be amulets to ward off harm or bring benefit. As for erasing this writing with water or the like, and sprinkling the body or washing it with this water, no authentic hadith has come from the Prophet (peace and blessings be upon him) regarding this. It was narrated from Ibn 'Abbas (may Allah be pleased with them both) that he used to write words from the Qur'an and dhikr (remembrance of Allah) and order that they be given to drink to one who had a disease, but this was not authenticated from him. And Imam Malik narrated in [al-Muwatta']:Muwatta Malik 50:2. And in a narration: As-Sunan al-Kubra lil-Nasa'i 54:132. And Imam Ahmad and al-Tabarani also narrated this story. For this reason, some scholars were lenient and permitted writing the Qur'an and dhikr and erasing it and sprinkling the sick person or washing him with it; either by analogy (qiyas) to what came in the story of Sahl ibn Hunayf , or by acting on what was transmitted from Ibn 'Abbas as an athar (report) regarding this, even though the athar is weak. And Ibn Taymiyyah mentioned the permissibility of this in the twelfth volume of [Majmu' al-Fatawa] and said: (It is stated by Ahmad and others that it is permissible). And Ibn al-Qayyim mentioned in [al-Tibb al-Nabawi] in his book [Zad al-Ma'ad]: (That a group of the Salaf permitted this, among them Ibn 'Abbas and Mujahid and Abu Qilabah ). In any case, such an act is not considered shirk (associating partners with Allah). And success is from Allah. And may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his companions.
Q5: What is the ruling on writing a verse from the Qur'an and hanging it on the arm , for example, or erasing this writing with water or the like and sprinkling the body or washing it with this water? Is it shirk (associating partners with Allah) or not, and is it permissible or not?
A5: Writing a verse from the Qur'an and hanging it, or hanging the entire Qur'an, on the arm or the like, to seek protection from a harm one fears or to seek the removal of a harm that has befallen one, is a matter in which the Salaf (the earliest generations) differed regarding its ruling. Some of them: prohibited it and considered it among the amulets (tamimah) about which hanging is forbidden; because it falls under the generality of the saying of the Prophet (peace and blessings be upon him):
spells, charms and love-potions are polytheism
إن الرقى والتمائم والتولة شركis the statement of 'Abdullah ibn Mas'ud and his students, and Ahmad ibn Hanbal in a narration from him that many of his companions preferred and the later scholars affirmed with certainty. Some scholars permitted hanging amulets that are from the Qur'an and the names and attributes of Allah and granted a dispensation (rukhsah) for it, like 'Abdullah ibn 'Amr ibn al-'As , and this was the view of Abu Ja'far al-Baqir and Ahmad in another narration from him. They interpreted the hadith of prohibition as referring to amulets that contain shirk (associating partners with Allah). The first opinion is stronger in evidence and more careful in preserving the creed, because it protects the sanctity of tawhid (the oneness of Allah) and exercises caution regarding it. And what was narrated from Ibn 'Amr was only regarding teaching his children the Qur'an and writing it on tablets and hanging these tablets around the children's necks, not with the intention that they be amulets to ward off harm or bring benefit. As for erasing this writing with water or the like, and sprinkling the body or washing it with this water, no authentic hadith has come from the Prophet (peace and blessings be upon him) regarding this. It was narrated from Ibn 'Abbas (may Allah be pleased with them both) that he used to write words from the Qur'an and dhikr (remembrance of Allah) and order that they be given to drink to one who had a disease, but this was not authenticated from him. And Imam Malik narrated in [al-Muwatta']:
Amir ibn Rabia saw Sahl ibn Hunayf doing a ghusl and said, 'I have not seen the like of what I see today, not even the skin of a maiden who has never been out of doors.' Sahl fell to the ground. The Messenger of Allah, may Allah bless him and grant him peace, was approached and it was said, 'Messenger of Allah, can you do anything about Sahl ibn Hunayf? By Allah, he can not raise his head.' He said, 'Do you suspect anyone of it?' They said, 'We suspect Amir ibn Rabia.' " He continued, "The Messenger of Allah, may Allah bless him and grant him peace, summoned Amir and was furious with him and said, 'Why does one of you kill his brother? Why did you not say, "May Allah bless you?" Do ghusl for it.' Amir washed his face, hands, elbows, knees, the end of his feet, and inside his lower garment in a vessel. Then he poured it over him, and Sahl went off with the people, and there was nothing wrong with him."
أن عامر بن ربيعة رأى سهل بن حنيف يغتسل، فقال: ما رأيت كاليوم ولا جلد مخبأة، فلبط سهل، فأتي رسول الله صلى الله عليه وسلم، فقيل: يا رسول الله، هل لك في سهل بن حنيف والله ما يرفع رأسه؟ فقال: هل تتهمون له أحدًا؟ قالوا: نتهم عامر بن ربيعة، فتغيظ عليه وقال: علام يقتل أحدكم أخاه، ألا بركت، اغتسل له، فغسل عامر وجهه ويديه ومرفقيه وركبتيه وأطراف رجليه وداخلة إزاره في قدح ثم صب عليه، فراح سهل مع الناس ليس به بأسAnd indeed the evil eye is real, so perform wudu (ablution) for him. So Sahl went out with the Messenger of Allah (peace and blessings be upon him) and there was no harm in him.
وإن العين حق فتوضأ له، فراح سهل مع رسول الله صلى الله عليه وسلم ليس به بأس
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.