Explanation of the author's statement: Amulets: Something hung on children to protect them from the evil eye, but if what is hung is from the Qur'an, some of the Salaf permitted it
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The Shaykh : The author (may Allah have mercy on him) said: "Amulets: Something hung on children to protect them from the evil eye" We have explained this; we have explained it.
The student: ... .
The Shaykh : He said: "But if what is hung is from the Qur'an, some of the Salaf permitted it, while some did not permit it and considered it among the prohibited things, among them Ibn Mas'ud (may Allah be pleased with him)" And we have also read this.
The student: We have not read it.
The Shaykh : We have not read it. Well, if what is hung is from the Qur'an or from permissible supplications and the transmitted dhikr (remembrance of Allah), then the Salaf (may Allah have mercy on them) differed on this issue. Some of them permitted it, and some prohibited it. Those who permitted it considered it included in the general meaning of the saying of Allah the Exalted:[Al-Isra 17:82] He said: Allah has established that there is healing in the Qur'an. You understood, and He did not mention the means by which we reach healing through this Qur'an. This indicates that any means by which a person reaches healing through the Qur'an is permissible. Yes, just as if this medicine is a drug, you use this drug by whatever means brings about healing.
And some scholars said: It is not permissible to hang the Qur'an for healing. They said: Because healing by the Qur'an came in a specific form that we do not exceed, which is reciting it. That is, it means that you recite the Qur'an over the sick person. As long as it came in this form, we do not exceed it or go beyond it, because if we make healing by the Qur'an in a form that did not come, it means that we have established a cause that the Shari'ah (Islamic sacred law) has not established. Who says that hanging the Qur'an is a cause for healing? Who says that hanging the Qur'an is a cause for repelling the evil eye? In reality, if it were not for the psychological feeling, the absence of causality in this form would be an obvious matter. Yes, if it were not for the psychological feeling that if you hang something from the Qur'an, it will heal you, if it were not for this feeling, admitting that it is not a cause would be an obvious matter. Because, what is the relationship between you hanging verses of the Qur'an on your chest and the relationship to the disease? This hanging did not touch the disease, unlike the breath you blow on the place of pain, which undoubtedly is affected. Therefore, the closest opinion is to say that it is not recommended to hang these verses for healing, especially since this person who hangs them may do actions that conflict with the sanctity of the Qur'an. No? Yes, he may say something ugly, he may say something harsh, he may backbite people, and the Qur'an is on his chest. Also, from the moral aspect, he may enter dirty places with the Qur'an on him, and this is a type of humiliation for it. As for the child, he may urinate, and the clothes become wet, and the moisture of the urine spreads to this amulet. Also, if he hangs it and feels that it has healing, he becomes self-sufficient with it from the recitation which is prescribed (mashru'). This is not prescribed. For example, he hangs Ayat al-Kursi (the Verse of the Throne) on his chest and says, as long as Ayat al-Kursi is on my chest, what... Ayat al-Kursi? He becomes self-sufficient with the non-prescribed from the prescribed. And this is harm. Also, we say: Did the righteous Salaf heal by this? It did not come from the Prophet (peace and blessings be upon him) definitely. The Companions differed on it, some permitted it and some prohibited it. The closest to me is that it should not be done. As for whether it reaches the level of prohibition, I hold back on that. But what I see is that it should not be done. If it includes prohibitions, it becomes forbidden because of the prohibitions. It is not that it should not be done from the aspect of the soul attaching to it in a way that brings about healing, which did not come.
The student: ... he tries.
The Shaykh : No, he says it does not specify that the ruqyah (healing by Qur'anic recitation) ... with this thing.
The student: But we say ... .
The Shaykh : He says: ... "And as for ruqyah: It is what is called al-'azaim" It is called in the terminology of whom? In the terminology of people. They say "he made an 'azm" meaning he recited over him. And this is an 'azimah, meaning a recitation. He says, and you make an 'azm with water... like this. He says: "And the evidence has specified from it" The evidence specified from the ruqyah "what is free from shirk" Meaning, the thing that is free from shirk is permissible. Any recitation you recite over the sick person that is free from shirk is permissible, whether its wording came or did not come. For example, if you recite over the sick person and say, "O Allah, cure him, O Allah, heal him," and... and the like, is it permissible? Yes. If you say, "O Lord of mankind! Remove the hardship, and You are the Healer, heal," is it permissible? But... shirk that includes shirk, this is not permissible. Like saying, "O jinn, save us." Yes, this is not permissible. Yes, or "O so-and-so the dead, save me or heal me," or the like, then this is not permissible. And the author says: "So the Prophet (peace and blessings be upon him) permitted it for the evil eye and the bite" The evil eye is known, and it is what is called by the common people... And al-Himah is the bite. A person is bitten by a scorpion or a living creature, so he recites. And the apparent meaning of the author's words is that the evidence did not specify except these two matters: the evil eye and al-Himah, although ruqyah has come for other than these two causes. The Messenger (peace and blessings be upon him) used to blow with his hands when he went to sleep with the Mu'awwidhat (the last two surahs) and wipe with them what he could of his body. This is a type of ruqyah, and it is not an evil eye or a bite, there is no illness. Therefore, some scholars see the permission of ruqyah from the Qur'an for the evil eye, the bite, and others in general. And he says: The hadithJami` at-Tirmidhi 2057Sahih (Darussalam) The meaning is that seeking ruqyah is only requested for the evil eye and the bite. The one who casts the evil eye requests him to recite over him, because he is the one who cast the evil eye and caused the harm. And the one with the fever requests another to recite over him, because it is beneficial, as in the hadith of Abu Sa'id in the story of the snake. And Allah knows best.
The student: His saying:Jami` at-Tirmidhi 2057Sahih (Darussalam) Meaning, no ruqyah is beneficial.
The Shaykh : No, it means it is beneficial even from the evil eye and the bite.
The student: ... .
The Shaykh : He said: "But if what is hung is from the Qur'an, some of the Salaf permitted it, while some did not permit it and considered it among the prohibited things, among them Ibn Mas'ud (may Allah be pleased with him)" And we have also read this.
The student: We have not read it.
The Shaykh : We have not read it. Well, if what is hung is from the Qur'an or from permissible supplications and the transmitted dhikr (remembrance of Allah), then the Salaf (may Allah have mercy on them) differed on this issue. Some of them permitted it, and some prohibited it. Those who permitted it considered it included in the general meaning of the saying of Allah the Exalted:
And We send down of the Qur'an that which is healing and mercy for the believers
وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَAnd some scholars said: It is not permissible to hang the Qur'an for healing. They said: Because healing by the Qur'an came in a specific form that we do not exceed, which is reciting it. That is, it means that you recite the Qur'an over the sick person. As long as it came in this form, we do not exceed it or go beyond it, because if we make healing by the Qur'an in a form that did not come, it means that we have established a cause that the Shari'ah (Islamic sacred law) has not established. Who says that hanging the Qur'an is a cause for healing? Who says that hanging the Qur'an is a cause for repelling the evil eye? In reality, if it were not for the psychological feeling, the absence of causality in this form would be an obvious matter. Yes, if it were not for the psychological feeling that if you hang something from the Qur'an, it will heal you, if it were not for this feeling, admitting that it is not a cause would be an obvious matter. Because, what is the relationship between you hanging verses of the Qur'an on your chest and the relationship to the disease? This hanging did not touch the disease, unlike the breath you blow on the place of pain, which undoubtedly is affected. Therefore, the closest opinion is to say that it is not recommended to hang these verses for healing, especially since this person who hangs them may do actions that conflict with the sanctity of the Qur'an. No? Yes, he may say something ugly, he may say something harsh, he may backbite people, and the Qur'an is on his chest. Also, from the moral aspect, he may enter dirty places with the Qur'an on him, and this is a type of humiliation for it. As for the child, he may urinate, and the clothes become wet, and the moisture of the urine spreads to this amulet. Also, if he hangs it and feels that it has healing, he becomes self-sufficient with it from the recitation which is prescribed (mashru'). This is not prescribed. For example, he hangs Ayat al-Kursi (the Verse of the Throne) on his chest and says, as long as Ayat al-Kursi is on my chest, what... Ayat al-Kursi? He becomes self-sufficient with the non-prescribed from the prescribed. And this is harm. Also, we say: Did the righteous Salaf heal by this? It did not come from the Prophet (peace and blessings be upon him) definitely. The Companions differed on it, some permitted it and some prohibited it. The closest to me is that it should not be done. As for whether it reaches the level of prohibition, I hold back on that. But what I see is that it should not be done. If it includes prohibitions, it becomes forbidden because of the prohibitions. It is not that it should not be done from the aspect of the soul attaching to it in a way that brings about healing, which did not come.
The student: ... he tries.
The Shaykh : No, he says it does not specify that the ruqyah (healing by Qur'anic recitation) ... with this thing.
The student: But we say ... .
The Shaykh : He says: ... "And as for ruqyah: It is what is called al-'azaim" It is called in the terminology of whom? In the terminology of people. They say "he made an 'azm" meaning he recited over him. And this is an 'azimah, meaning a recitation. He says, and you make an 'azm with water... like this. He says: "And the evidence has specified from it" The evidence specified from the ruqyah "what is free from shirk" Meaning, the thing that is free from shirk is permissible. Any recitation you recite over the sick person that is free from shirk is permissible, whether its wording came or did not come. For example, if you recite over the sick person and say, "O Allah, cure him, O Allah, heal him," and... and the like, is it permissible? Yes. If you say, "O Lord of mankind! Remove the hardship, and You are the Healer, heal," is it permissible? But... shirk that includes shirk, this is not permissible. Like saying, "O jinn, save us." Yes, this is not permissible. Yes, or "O so-and-so the dead, save me or heal me," or the like, then this is not permissible. And the author says: "So the Prophet (peace and blessings be upon him) permitted it for the evil eye and the bite" The evil eye is known, and it is what is called by the common people... And al-Himah is the bite. A person is bitten by a scorpion or a living creature, so he recites. And the apparent meaning of the author's words is that the evidence did not specify except these two matters: the evil eye and al-Himah, although ruqyah has come for other than these two causes. The Messenger (peace and blessings be upon him) used to blow with his hands when he went to sleep with the Mu'awwidhat (the last two surahs) and wipe with them what he could of his body. This is a type of ruqyah, and it is not an evil eye or a bite, there is no illness. Therefore, some scholars see the permission of ruqyah from the Qur'an for the evil eye, the bite, and others in general. And he says: The hadith
No Ruqyah except for the (evil) eye and the scorpion sting.
لا رقية إلا من عين أو حمةThe student: His saying:
No Ruqyah except for the (evil) eye and the scorpion sting.
لا رقية إلا من عين أو حمةThe Shaykh : No, it means it is beneficial even from the evil eye and the bite.