Explanation of the author's statement: The chapter on what has come regarding ruqyah and amulets. In the Sahih, it is narrated from Abu Bashir al-Ansari (may Allah be pleased with him)
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The Shaykh : If it is from a known and understood matter and does not contradict the Qur'an, then it is permissible also in ruqyah, not in amulets. In ruqyah, if one recites over a person, for example, a good supplication that has come from the Sunnah or has not come but does not contradict the Shari'ah, then there is no harm in it. In reality, the issue has three conditions:
The first condition: That one does not believe that it benefits by itself without Allah. If one believes that it benefits by itself without Allah, then it is forbidden (haram) because this is shirk. So what should one believe? One should believe that it is a cause.
The second condition: That it is not from what contradicts the Shari'ah. If it is from what contradicts the Shari'ah, then it is not permissible, such as if it contains supplication to other than Allah or seeking refuge with jinn or the like. The matter in this is clear.
The third condition: That it is understood and known. If it is from the genre of talismans, sorcery, and the like, then it is not permissible. For example, if a reciter comes and recites, and then he mutters words that are not known, not understood, and one does not know what they are, then it is not permissible for the ruqyah to be like this. Yes.
So the conditions are now three:
The first condition: That one does not believe that it is effective by itself, but rather that it is one of the causes that may benefit or may be a barrier to its benefit.
The third condition: That it does not contradict the Shari'ah. If it contradicts the Shari'ah, and it contains shirk or seeking help from jinn or the like, then it is forbidden (haram).
The second: That its meaning is understood. If its meaning is not understood, then it is not permissible. This is regarding ruqyah.
Regarding amulets, we say: If the amulets are from a forbidden matter, or if one believes that they benefit by themselves, or if they are written in a way that is not understood, then they are not permissible in any case. However, if the three conditions are met, then the scholars differ regarding them. Some of them permitted them, and some prohibited them. Among those who prohibited them was Abdullah ibn Mas'ud (may Allah be pleased with him), for he does not permit them absolutely. This is because it has not been established from the Messenger of Allah (peace and blessings be upon him) that these amulets are a cause by which calamity is repelled or lifted. So if it has not been established from the Messenger of Allah (peace and blessings be upon him), then taking something as a cause for which no type has come is a type of shirk. Yes.
The questioner : Shaykh.
The Shaykh : Yes
The questioner : There are reciters who recite for some people...
The Shaykh : By analogy to what?
The questioner : On... he sells it twice, and the third time he does not sell it.
The Shaykh : He sells this recitation
The questioner : Yes.
The Shaykh : Written...
The questioner : ... .
The Shaykh : And what is it that he sells? Meaning, one person knows it.
The questioner : One person knows it... If two know it, the third does not know it. If the third knows it, then...
The Shaykh : He teaches it for free.
The questioner : He does not teach it...
The Shaykh : If the third knows it, even for free.
The questioner : Yes, even for free.
The Shaykh : ... .
The questioner : It is not the Qur'an
The Shaykh : ...
The questioner : ...
The Shaykh : How?
The questioner : ... .
The Shaykh : He deletes it
The questioner : ... .
The Shaykh : A stone, a stone. If he sees a snake, he deletes it with a stone
The questioner : A stone or...
The Shaykh : Forever
The questioner : Forever after...
The Shaykh : If it is a second snake
The questioner : No, it is this same snake, but is this permissible? Some say that he asked about it, and they do not say there is anything wrong with it.
The Shaykh : The apparent thing is that I do not know about its words and phrases, but the fact that you are bound by these restrictions has something to it. I am not able to rule on it, and I have not read what is in it, but the fact that you are bound and say, "If three or more know it and it did not benefit," means that there is something in it.
The questioner : ... .
The Shaykh : ... meaning nothing is missed, it is not good
The questioner : No, no...
The Shaykh : In any case, praise be to Allah, if the conditions are met and this phrase does not contradict the Shari'ah. But I do not think it will be with these conditions, except that it is contradictory, and Allah knows best.
The first condition: That one does not believe that it benefits by itself without Allah. If one believes that it benefits by itself without Allah, then it is forbidden (haram) because this is shirk. So what should one believe? One should believe that it is a cause.
The second condition: That it is not from what contradicts the Shari'ah. If it is from what contradicts the Shari'ah, then it is not permissible, such as if it contains supplication to other than Allah or seeking refuge with jinn or the like. The matter in this is clear.
The third condition: That it is understood and known. If it is from the genre of talismans, sorcery, and the like, then it is not permissible. For example, if a reciter comes and recites, and then he mutters words that are not known, not understood, and one does not know what they are, then it is not permissible for the ruqyah to be like this. Yes.
So the conditions are now three:
The first condition: That one does not believe that it is effective by itself, but rather that it is one of the causes that may benefit or may be a barrier to its benefit.
The third condition: That it does not contradict the Shari'ah. If it contradicts the Shari'ah, and it contains shirk or seeking help from jinn or the like, then it is forbidden (haram).
The second: That its meaning is understood. If its meaning is not understood, then it is not permissible. This is regarding ruqyah.
Regarding amulets, we say: If the amulets are from a forbidden matter, or if one believes that they benefit by themselves, or if they are written in a way that is not understood, then they are not permissible in any case. However, if the three conditions are met, then the scholars differ regarding them. Some of them permitted them, and some prohibited them. Among those who prohibited them was Abdullah ibn Mas'ud (may Allah be pleased with him), for he does not permit them absolutely. This is because it has not been established from the Messenger of Allah (peace and blessings be upon him) that these amulets are a cause by which calamity is repelled or lifted. So if it has not been established from the Messenger of Allah (peace and blessings be upon him), then taking something as a cause for which no type has come is a type of shirk. Yes.
The questioner : Shaykh.
The Shaykh : Yes
The questioner : There are reciters who recite for some people...
The Shaykh : By analogy to what?
The questioner : On... he sells it twice, and the third time he does not sell it.
The Shaykh : He sells this recitation
The questioner : Yes.
The Shaykh : Written...
The questioner : ... .
The Shaykh : And what is it that he sells? Meaning, one person knows it.
The questioner : One person knows it... If two know it, the third does not know it. If the third knows it, then...
The Shaykh : He teaches it for free.
The questioner : He does not teach it...
The Shaykh : If the third knows it, even for free.
The questioner : Yes, even for free.
The Shaykh : ... .
The questioner : It is not the Qur'an
The Shaykh : ...
The questioner : ...
The Shaykh : How?
The questioner : ... .
The Shaykh : He deletes it
The questioner : ... .
The Shaykh : A stone, a stone. If he sees a snake, he deletes it with a stone
The questioner : A stone or...
The Shaykh : Forever
The questioner : Forever after...
The Shaykh : If it is a second snake
The questioner : No, it is this same snake, but is this permissible? Some say that he asked about it, and they do not say there is anything wrong with it.
The Shaykh : The apparent thing is that I do not know about its words and phrases, but the fact that you are bound by these restrictions has something to it. I am not able to rule on it, and I have not read what is in it, but the fact that you are bound and say, "If three or more know it and it did not benefit," means that there is something in it.
The questioner : ... .
The Shaykh : ... meaning nothing is missed, it is not good
The questioner : No, no...
The Shaykh : In any case, praise be to Allah, if the conditions are met and this phrase does not contradict the Shari'ah. But I do not think it will be with these conditions, except that it is contradictory, and Allah knows best.