Section 10: Incantations and Amulets

These are words of protection with which one afflicted with an evil, such as fever or epilepsy, is treated. They are also known as spells. They are of two types:

1. That which is devoid of Shirk. Such as reciting upon a sick person, some portion of the Qur’an, or seeking refuge with the Names and Attributes of Allah. This is permissible because the Prophet 4? recited incantations, ordered that it be done and permitted it. 'Awf bin Malik said: ‘We used to recite incantations in the days of Jahiliyyah, so we said: “O Messenger of Allah what do you see to that? He said: ‘Recite your incantations to me; there is no harm in incantation, so long as As-SuyutT £1 said: ‘Scholars have agreed upon the permissibility of incantations when three conditions are fulfilled: That it be with the Words of Allah, or His Names and Attributes, should be in Arabic language and its meaning is known, and that one should believe that the incantation does not have effect by itself, but, by the Decree of Allah.’39 Its manner is to either recite or blow upon the sick, or recite into water and give the sick to drink as has been reported in the hadlth of Thabit bin Qays, that: 38 Reported by Muslim 39 Fath al-Majld, pg. 135 they are devoid of polytheism,’38 ‘The Prophet took some earth from level ground and placed it in a bowl, then he blew upon it with water and poured it on him.'40
2. That which is not devoid of Shirk: These are incantations in which assistance is sought from other than Allah, such as invoking others besides Allah, seeking aid and protection from other than Allah. Examples include incantations with the names of jinns, or the names of angels, Prophets and righteous persons. This is invocation of other than Allah and it is major polytheism. Or that it should be with other than the Arabic language or that whose meaning is not known, because it is feared that it might put one in disbelief or polytheism without one knowing. This type of incantation is prohibited. These are things, which are usually hung around the necks of children to protect them from the evil eye. It could also be hung upon adult males and females. It is of

1. That which is from the Qur’an: Such as writing some verses of the Qur’an, or the Names and Attributes of Allah, and hanging it as means for seeking cure. Regarding this type, scholars are divided to two opinions about hanging it: (i) Permissibility: This is the opinion of'Abdullah bin 'Amr bin al -‘As and it is the apparent thing reported from'A’ishah Also, Abu Ja’far bin al-Baqir voiced this opinion and Ahmad bin Hambal in one of his narrations. They regarded the hadtth about the prohibition of hanging amulet as restricted to amulets, which (ii) Prohibition: This is the opinion of Ibn Mas‘ud, Ibn 'Abbas, and is the apparent thing from the statement of Hudhayfah, 'Uqbah bin ‘Amir, and Ibn ‘Ukaym. It is also the opinion of a group of Tabi'een (successors of the companions), amongst them, the companions of Ibn Mas‘ud, and Ahmad in a narration from him, and 40 Reported by Abu Dawud most of his companions preferred this opinion. Their later generations (of the hanbali school of thought) categorically stated this as the correct opinion supporting their position with the narration of Ibn Mas’ud who said:.diJl jl 7 heard the Messenger o f Allah H k saying: "Verily, incantations, Amulets and At-Tiwallah (love charms) are Shirk.'1 At-Tiwalah is a thing which people make, believing that it endears a woman to her husband and a man to his wife. This (the second opinion), is the correct opinion for three reasons: a) The prohibition is general and no exception was made therein. b) The need to close the path to evil; for it will eventually lead to the hanging of that which is not permissible. c) If something of the Qur’an is hung, the one upon whom it is hung might denigrate it by taking it with him to relieve himself and to cleanse himself and so
2. That which is from other than the Qur’an: Such as hanging pearls, bones, seashells, threads, sandals, nails, the names of devils and jinns or talismans. This is categorically forbidden and it is Shirk (polytheism). This is because it is an attachment to (reliance upon) other than Allah glorified is He, His Names and Attributes, and His verses. In the hadlth (the Prophet said): ‘Whoever hangs anything, he is entrusted to it.’3 41 Reported by Ahmad, Abu Dawud, Ibn Majah and al-Hakim 42 Fath-ul-Majld, pg. 136 43 Reported by Ahmad and at-Tirmidhi That is, Allah leaves him to the protection of that which he has hung. Whoever relies upon Allah, seeks refuge in Him and leaves his affairs to Him, He suffices him; He makes close to him every distant thing, and makes easy for him every difficulty. Whoever attaches to creatures, amulets, drugs, or graves, other than Him, Allah leaves him to that which will not benefit him aught or has capability to harm or bring benefit. So, his doctrine is ruined and his connection with his Lord is severed and Allah humiliates him. It is obligatory upon the Muslim to protect his doctrine from that which can destroy it or blemish it. So, he should not involve in that which is not permissible of remedies, nor go to charlatans and conjurers to seek healing for illnesses because they will sicken his heart and doctrine. Whoever relies upon Allah, He suffices him. Some people hang these things upon themselves though they have no perceptible illness, they only have a delusion, which is fear of the evil eye and envy, or he hangs it on his car, or animal, or the door to his house or stall. All these are signs of a weak doctrine, and weakness of reliance upon Allah. The weakness of doctrine is the real sickness that has to be treated with the understanding of Tawhid and the