Carrying Qur'anic verses in the pocket, such as in small mushafs, for the purpose of protection from envy and the evil eye
Machine translationRead the Arabic original
The first and second questions of Fatwa No. ( 992 ):
Q1: What is the ruling on carrying Qur'anic verses in the pocket, such as in small
mushafs, for the purpose of protection from envy and the evil eye or any other harm, considering that they are the noble verses of Allah, on the assumption that believing in their protection for a person is sincere belief in Allah, and likewise placing them in a car or any other tool for the same purpose. And likewise the second question, the text of which is: What is the ruling on carrying a hijab written with verses of Allah for the purpose of protection from the evil eye or envy, or for any other reason, such as assistance in success, or healing from illness, or sorcery, or other such reasons. And likewise the fourth question, the text of which is: What is the ruling on hanging Qur'anic verses with ruqyah on gold chains or otherwise for protection from evil?
A1: Allah the Exalted sent down the Qur'an so that people would worship Him by reciting it and reflect on its meanings, thereby knowing its rulings and disciplining themselves to act upon them. In this way, it becomes for them a warning and a reminder that softens their hearts and causes their skins to shiver, and a healing for the ignorance and misguidance in their chests, and a purification of the souls and a cleansing of them from the filth of shirk (associating partners with Allah) and the sins and transgressions they have committed. He made it a guidance and a mercy for whoever opens his heart to it or listens to it while being a witness. Allah the Exalted said:[Yunus 10:57] And He said: [Az-Zumar 39:23]
And He the Exalted said:[Qaf 50:37] And He, Glorified and Exalted is He, made the Qur'an a miracle for His Messenger Muhammad (peace and blessings be upon him) and a brilliant sign that he is a messenger from Allah to all people, to convey His Shari'ah to them, and as a mercy to them, and to establish the proof against them. He the Exalted said: [Al-'Ankabut 29:50-51] And He the Exalted said: [Yusuf 12:1] And He said: [Yunus 10:1] ... to the like of these verses. So the original ruling regarding the Qur'an is that it is a book of legislation and clarification of rulings, and that it is a complete sign, a brilliant miracle, and a conclusive proof by which Allah supported His Messenger Muhammad (peace and blessings be upon him). And yet, it is established that the Messenger of Allah (peace and blessings be upon him) used to perform ruqyah (healing by Qur'anic recitation) for himself with the Qur'an; he would recite the three Mu'awwidhat (seeking refuge chapters) over himself: (Say: He is Allah, the One) and (Say: I seek refuge with the Lord of the Daybreak) and (Say: I seek refuge with the Lord of mankind). And it is established that he permitted ruqyah with what is not shirk (associating partners with Allah) from the Qur'an and the prescribed supplications, and he approved his Companions' ruqyah with the Qur'an, and he permitted them to take a fee for it. So it is narrated from
Awf ibn Malik that he said:Mishkat al-Masabih 4530 , narrated by Muslim in his Sahih. And from Abu Sa'id al-Khudri (may Allah be pleased with him) that he said: Sahih al-Bukhari 2276 narrated by al-Bukhari and Muslim. And from Aisha (may Allah be pleased with her) she said: narrated by al-Bukhari , and from Aisha (may Allah be pleased with her) Riyad as-Salihin 902 narrated by al-Bukhari... to the like of these hadiths, from which it is established that he performed ruqyah with the Qur'an and otherwise, and that he permitted and approved ruqyah as long as it did not contain shirk. And it is not established from the Prophet (peace and blessings be upon him), who was the one upon whom the Qur'an was revealed, and who was most knowledgeable about its rulings and its status, that he hung an amulet (tamimah) from the Qur'an or otherwise on himself or another, or made it or verses from it a barrier to protect him from the evil eye or other evil, or carried it or a part of it in his clothes or in his luggage on his mount to gain protection from the evil of enemies or victory over them, or to make the road easy for him and remove the hardship of travel, or otherwise to bring benefit or ward off harm. For if it had been prescribed, he would have been eager to do it and would have done it, and conveyed it to his Ummah (the Muslim community), and explained it to them;
acting in accordance with His saying, the Exalted:[Al-Ma'idah 5:67] And if he had done any of that or explained it to his Companions, they would have transmitted it to us, and they would have acted upon it, for they were the most eager of the Ummah to convey and clarify, the most preserving of the Shari'ah in word and deed, and the most following of the Messenger of Allah (peace and blessings be upon him). But nothing of that is established from any of them, so that indicates that carrying the mushaf (a written copy of the Qur'an) or placing it in the car or the household goods or the money box merely to ward off the evil eye or for protection or otherwise to bring benefit or ward off harm is not permissible. Likewise, making it a barrier or writing it or verses from it on a gold or silver chain, for example, to hang around the neck or the like, is not permissible; because that contradicts the guidance of the Messenger of Allah (peace and blessings be upon him) and the guidance of his Companions (may Allah be pleased with them), and because it falls under the generality of the hadith: Sunan al-Bayhaqi 17:557 , and in a narration: narrated by Imam Ahmad, and in the generality of his saying (peace and blessings be upon him): Sunan Abi Dawud 3883Sahih (Al-Albani) , except that the Prophet (peace and blessings be upon him) excluded from ruqyah what did not contain shirk and permitted it, as mentioned above, and he did not exclude anything from amulets, so they all remain prohibited. And this is the view of Abdullah ibn Mas'ud and Abdullah ibn Abbas and a group of the Companions and a group of the Tabi'un (the generation after the Companions), among them the students of Abdullah ibn Mas'ud such as Ibrahim ibn Yazid al-Nakha'i .
And a group of scholars went to the dispensation (rukhsah) of hanging amulets from the Qur'an and from the names and attributes of Allah for the purpose of protection and the like, and they excluded that from the hadith of the Prophet (peace and blessings be upon him) regarding amulets, just as ruqyah that does not contain shirk was excluded; because the Qur'an is the speech of Allah and it is one of His attributes, so believing in the blessing and benefit in it and in His names and attributes is not shirk, so it is not prohibited to make amulets from it or make something from it or carry it or hang it hoping for its blessing and benefit. And this view is attributed to a group of them, among them Abdullah ibn Amr ibn al-As but its narration from him is not established; because in its chain is Muhammad ibn Ishaq and he is a tadlis (concealment of a defect in a chain) narrator and he used to summarize (conceal the name of the shaykh), and even if it were established, it would not indicate the permissibility of hanging amulets from that; because what is in it is that he used to preserve the Qur'an for the older children and write it for the younger ones on tablets and hang them around their necks, and it is apparent that he did that with them so they would repeat reading what was written until they memorized it, not that he did that with them to protect them from the evil eye or other types of harm, so this is not of amulets in any way. And the Shaykh Abd al-Rahman ibn Hasan chose in his book [Fath al-Majid] what Abdullah ibn Mas'ud and his students went to regarding the prohibition of amulets from the Qur'an and otherwise, and he said: It is the correct one; for three reasons: The first: the generality of the prohibition and there is no specifier for the generality. The second: blocking the means to harm (sadd al-dhara'i'), for it leads to hanging what is not so. The third: that if one hangs it, it is necessary that the one who hangs it will degrade it by carrying it with him in
the state of relieving oneself and cleaning oneself after relieving oneself and the like, and Allah knows best.
Q1: What is the ruling on carrying Qur'anic verses in the pocket, such as in small
mushafs, for the purpose of protection from envy and the evil eye or any other harm, considering that they are the noble verses of Allah, on the assumption that believing in their protection for a person is sincere belief in Allah, and likewise placing them in a car or any other tool for the same purpose. And likewise the second question, the text of which is: What is the ruling on carrying a hijab written with verses of Allah for the purpose of protection from the evil eye or envy, or for any other reason, such as assistance in success, or healing from illness, or sorcery, or other such reasons. And likewise the fourth question, the text of which is: What is the ruling on hanging Qur'anic verses with ruqyah on gold chains or otherwise for protection from evil?
A1: Allah the Exalted sent down the Qur'an so that people would worship Him by reciting it and reflect on its meanings, thereby knowing its rulings and disciplining themselves to act upon them. In this way, it becomes for them a warning and a reminder that softens their hearts and causes their skins to shiver, and a healing for the ignorance and misguidance in their chests, and a purification of the souls and a cleansing of them from the filth of shirk (associating partners with Allah) and the sins and transgressions they have committed. He made it a guidance and a mercy for whoever opens his heart to it or listens to it while being a witness. Allah the Exalted said:
O mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers.
يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ وَشِفَاءٌ لِمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَAllah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah. That is the guidance of Allah by which He guides whom He wills
اللَّهُ نَـزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَى ذِكْرِ اللَّهِ ذَلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاءُAnd He the Exalted said:
Indeed in that is a reminder for whoever has a heart or who listens while he is present [in mind].
إِنَّ فِي ذَلِكَ لَذِكْرَى لِمَنْ كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ(50) But they say, "Why are not signs sent down to him from his Lord?" Say, "The signs are only with Allah, and I am only a clear warner." (51) And is it not sufficient for them that We revealed to you the Book which is recited to them? Indeed in that is a mercy and reminder for a people who believe.
وَقَالُوا لَوْلا أُنْـزِلَ عَلَيْهِ آيَاتٌ مِنْ رَبِّهِ قُلْ إِنَّمَا الآيَاتُ عِنْدَ اللَّهِ وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ (50) أَوَلَمْ يَكْفِهِمْ أَنَّا أَنْـزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَى عَلَيْهِمْ إِنَّ فِي ذَلِكَ لَرَحْمَةً وَذِكْرَى لِقَوْمٍ يُؤْمِنُونَThese are the verses of the clear Book.
تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِThese are the verses of the wise Book
تِلْكَ آيَاتُ الْكِتَابِ الْحَكِيمِAwf ibn Malik that he said:
In the pre-Islamic period we used to apply spells, and we asked God’s messenger how he looked upon that. He replied, “Submit your invocations to me. There is no harm in invocations so long as there is no polytheism in them.”
كنا نرقي في الجاهلية، فقلنا: يا رسول الله كيف ترى في ذلك؟ فقال: اعرضوا علي رقاكم، لا بأس بالرقى ما لم تكن شركًاSome of the companions of the Prophet (ﷺ) went on a journey till they reached some of the 'Arab tribes (at night). They asked the latter to treat them as their guests but they refused. The chief of that tribe was then bitten by a snake (or stung by a scorpion) and they tried their best to cure him but in vain. Some of them said (to the others), "Nothing has benefited him, will you go to the people who resided here at night, it may be that some of them might possess something (as treatment)," They went to the group of the companions (of the Prophet (ﷺ) ) and said, "Our chief has been bitten by a snake (or stung by a scorpion) and we have tried everything but he has not benefited. Have you got anything (useful)?" One of them replied, "Yes, by Allah! I can recite a Ruqya, but as you have refused to accept us as your guests, I will not recite the Ruqya for you unless you fix for us some wages for it." They agrees to pay them a flock of sheep. One of them then went and recited (Surat-ul-Fatiha): 'All the praises are for the Lord of the Worlds' and puffed over the chief who became all right as if he was released from a chain, and got up and started walking, showing no signs of sickness. They paid them what they agreed to pay. Some of them (i.e. the companions) then suggested to divide their earnings among themselves, but the one who performed the recitation said, "Do not divide them till we go to the Prophet (ﷺ) and narrate the whole story to him, and wait for his order." So, they went to Allah's Messenger (ﷺ) and narrated the story. Allah's Messenger (ﷺ) asked, "How did you come to know that Suratul- Fatiha was recited as Ruqya?" Then he added, "You have done the right thing. Divide (what you have earned) and assign a share for me as well." The Prophet (ﷺ) smiled thereupon.
انطلق نفر من أصحاب النبي صلى الله عليه وسلم في سفرة سافروها حتى نزلوا على حي من أحياء العرب، فاستضافوهم فأبوا أن يضيفوهم، فلدغ سيد ذلك الحي، فسعوا له بكل شيء، لا ينفعه شيء، فقال بعضهم: لو أتيتم هؤلاء الرهط الذين نزلوا لعله أن يكون عند بعضهم شيء، فأتوهم، فقالوا: يا أيها الرهط، إن سيدنا لدغ، وسعينا له بكل شيء لا ينفعه، فهل عند أحد منكم من شيء؟ فقال بعضهم: نعم، والله إني لأرقي، ولكنا والله لقد استضفناكم فلم تضيفونا، فما أنا براقٍ لكم حتى تجعلوا لنا جعلاً، فصالحوهم، على قطيع من الغنم، فانطلق يتفل عليه ويقرأ: (الحمد لله رب العالمين)، فكأنما نشط من عقال، فانطلق يمشي وما به قلبة، قال: فأوفوهم جعلهم الذي صالحوهم عليه، فقال بعضهم: أقسموا، فقال الذي رقى: لا تفعلوا حتى نأتي النبي صلى الله عليه وسلم، فذكروا له، فقال: وما يدريك أنها رقية، ثم قال: قد أصبتم، اقسموا واضربوا لي معكم سهمًا، فضحك النبي صلى الله عليه وسلمWhen the Messenger of Allah (peace and blessings be upon him) went to his bed, he would blow into his hands with (Say: He is Allah, the One) and the two chapters of protection (al-Mu'awwidhatayn) together, then wipe with them his face and whatever his hands could reach of his body. Aisha said: When he fell ill, he would order me to do that for him.
كان رسول الله صلى الله عليه وسلم إذا أوى إلى فراشه نفث في كفيه ب (قل هو الله أحد) و (المعوذتين) جميعًا ثم يمسح بهما وجهه وما بلغت يداه من جسده، قالت عائشة : فلما اشتكى كان يأمرني أن أفعل ذلك بهWhen the Prophet (ﷺ) visited any ailing member of his family, he would touch the sick person with his right hand and would supplicate: "Allahumma Rabban-nasi, adhhibil-ba'sa, washfi, Antash-Shafi, la shifa'a illa shifa'uka, shifaan la yughadiru saqaman [O Allah! the Rubb of mankind! Remove this disease and cure (him or her)! You are the Great Curer. There is no cure but through You, which leaves behind no disease] ."
أن النبي صلى الله عليه وسلم كان يعوذ بعض أهله، يمسح بيده اليمنى ويقول: اللهـم رب الناس أذهب البأس، واشف وأنت الشافي لا شفاء إلاَّ شفاؤك، شفاء لا يغادر سقمًاacting in accordance with His saying, the Exalted:
O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message
يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْـزِلَ إِلَيْكَ مِنْ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُWhoever hangs up an amulet, Allah will not complete...
من تعلق تميمة فلا أتم الله له...Whoever hangs up an amulet has committed shirk.
من تعلق تميمة فقد أشركspells, charms and love-potions are polytheism
إن الرقى والتمائم والتولة شركAnd a group of scholars went to the dispensation (rukhsah) of hanging amulets from the Qur'an and from the names and attributes of Allah for the purpose of protection and the like, and they excluded that from the hadith of the Prophet (peace and blessings be upon him) regarding amulets, just as ruqyah that does not contain shirk was excluded; because the Qur'an is the speech of Allah and it is one of His attributes, so believing in the blessing and benefit in it and in His names and attributes is not shirk, so it is not prohibited to make amulets from it or make something from it or carry it or hang it hoping for its blessing and benefit. And this view is attributed to a group of them, among them Abdullah ibn Amr ibn al-As but its narration from him is not established; because in its chain is Muhammad ibn Ishaq and he is a tadlis (concealment of a defect in a chain) narrator and he used to summarize (conceal the name of the shaykh), and even if it were established, it would not indicate the permissibility of hanging amulets from that; because what is in it is that he used to preserve the Qur'an for the older children and write it for the younger ones on tablets and hang them around their necks, and it is apparent that he did that with them so they would repeat reading what was written until they memorized it, not that he did that with them to protect them from the evil eye or other types of harm, so this is not of amulets in any way. And the Shaykh Abd al-Rahman ibn Hasan chose in his book [Fath al-Majid] what Abdullah ibn Mas'ud and his students went to regarding the prohibition of amulets from the Qur'an and otherwise, and he said: It is the correct one; for three reasons: The first: the generality of the prohibition and there is no specifier for the generality. The second: blocking the means to harm (sadd al-dhara'i'), for it leads to hanging what is not so. The third: that if one hangs it, it is necessary that the one who hangs it will degrade it by carrying it with him in
the state of relieving oneself and cleaning oneself after relieving oneself and the like, and Allah knows best.
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.