1. If I wear a taweez as medication, do I have to take it off as soon as I am cured from that particular illness? 2. please read the article ‘On Raising the Hands in Prayer’ by Shaikh Mubarakpuri
Question
2.Can taweez be worn for other than as medication, i.e. to increase knowledge or for protection against ?nazzar?, etc.? 3. I know that the Sahaaba (R.A) used the Quranic aayahs to cure themselves but they did not do so by tying the taweez around their necks. So wouldn?t tying a taweez around the neck be bid?ah? 4. I have heard that it is bid?ah to do tasbeeh with beads ON A STRING. The Prophet (Pbuh) directly ordered the counting of tasbeeh with the fingers, ?That the Prophet (Pbuh) commanded them to count on their fingers, for they (the fingers) will be questioned and interrogated (about it)? What is the ruling regarding this? Could you please read the article ?On Raising the Hands in Prayer? by Shaikh Mubarakpuri and let us know what you think (http://www.troid.org/files4/raising%20of%20hands.htm).
Answer
1. Kindly refer below our standard reply to similar queries - Ta'weez 2. The idea is to count the Dhikr. Be it counted with the fingers or with beads, both are permissible. It is recorded in Abu-Dawood Shareef that some Sahaabi had some beads (seeds) to count Dhikr upon.
3. Today, it is Raf-ul-Yadayn, tomorrow it could be Ameen bil Jahr or Sirr and following some other differences. Therefore, in the interest of the community at large, we suggest you continue with the necessary Daáwah work and propagate the faith at all times. With regard to the Salafis, the discussion should not be on making Raf-ul-yadayn or not, but making Taqleed of a specific Imaam. Kindly find below our standard reply on Raf-ul-yadayn
and Allah Ta'ala Knows Best
Mufti Ebrahim Desai
FATWA DEPT.
Allah Taãla says in the Noble Qurãn, 'In the Qurãn is (spiritual, physical) cure for people.'
The opening chapter of the Noble Qurãn, Surah Faatiha is also called the chapter of Shifaa. It is recorded in the Bukhari Shareef vol. 1 p. , 'A ruler of a certain clan was stung by a creature, the people of the area requested the Sahaaba to cure him, one Sahaabi read Surah Faatiha and blew on the affected area and cured the ruler. The Prophet (Sallallaahu Álayhi Wasallam) even praised the Sahaabi for doing so.
From the above quotations, it is clear that the verses of the Noble Qurãn is a means of cure. Treating oneself with Taweez containing verses of the Qurãn is similar to treating oneself with medication. By using medication, one merely places his trust in Allah Taãla and use the medication as a means of cure. The effect in the means is with the Will of Allah Taãla so, too is the usage of the Taweez.
The art of making Taweez is a science independent to other known sciences. People who have studied this science are most knowledgeable to explain its vast understanding. One thing must be outlined at the outset is that anyone practising the making of Taweez cannot ascribe (in his method and application) partners with Allah Taãla. Any act of Kufr is unacceptable in Islam.
The people during the time of Jaahiliyya had an incorrect belief that the stars and planets cause rainfall, but the Prophet (Sallallaahu Álayhi Wasallam) dismissed that. The drawings and illustrations used in Taweez are like the concepts used in geometry, etc. to arrive at a solution.
In conclusion, consider the following Hadith: Abu Khuzaymah (Radhiallaahu Ánhu) narrates from his father that he asked Rasulullah (Sallallaahu Álayhi Wasallam), 'Inform me about Rukan (blowing in water and Taweez), medication, and means of security, does it change Taqdeer (predestination)? He replied, 'They (all the above) are within Taqdeer. (Mishkãt pg. 22)
- Answered by
- Mufti Ebrahim Desai
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