Permissible Ta’wīdh and Non-Permissible Amulets

Permissible Ta’wīdh and Non-Permissible Amulets

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Assalamu Alaikum Wa Rahmatullahi Wa Barakatuhu,

Imām Abu Bakr ibn Abī Shaybah RA, the Shaykh of Imām Bukhārī RA mentions in his Muṣannaf in Kitāb al-Ṭibb, in the chapter: Man rakhaṣa fī taʿlīq al-taʿāwīdh the narrations which permit the wearing of the taʿwīdh:

Mujāhid RA would write taʿāwīdh for children and hang them around their necks.

Hadīth No: 23893 – Jaʿfar RA narrates from his father that he never saw any problem with taʿāwīdh (with qur’ānic verses) which were wrapped inside leather and worn around the neck.

Hadīth No: 23894 – ʿAmr ibn Shuʿayb narrates from his father, and he narrates from his father, that the Prophet ‎ﷺ  stated, “whoever sees a fearful dream, then he should recite the following duʿā:

أَعُوذُ بِکَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ غَضَبِهِ وَعِقَابِهِ وَشَرِّ عِبَادِهِ وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ

“I seek refuge in the complete words of Allah from his anger, his punishment, corruption of his servants, satanic whispers and from the evil Jinns from coming to me.”

If a person recites this duʿā, then he will not be harmed by the dream. ʿAbdullāh ibn ʿAmr ibn al-ʿĀṣ would teach his mature children this supplication. For those children who hadn’t reached the age of puberty, he would write it on paper and hang it around their necks. (Tirmidhī, Kitāb al-Daʿawāt, bāb mā jā’a fī ʿaqd al-taṣbīḥ bil yad, 3475, 3528), (Sunan Abī Dāwūd, Kitāb al-Ṭibb, bāb kayf al-Ruqā, 3397, 3893).

جامع الترمذي » كِتَاب الدَّعَوَاتِ » بَاب مَا جَاءَ فِي عَقْدِ التَّسْبِيحِ بِالْيَدِ ۔۔۔ رقم الحديث: ٣٤٧٥ ٣٥٢٨

سنن أبي داود » كِتَاب الطِّبِّ » بَاب كَيْفَ الرُّقَى ۔۔۔ رقم الحديث: ٣٣٩٧ ٣٨٩٣

Hadīth No: 23895 – Imām Ibn Sīrīn RA didn’t see any problem with (taʿāwīdh made using) qur’ānic verses.

Hadīth No: 23896 – Ayyūb RA narrates that he saw a thread on the shoulder of ʿUbaydullāh ibn ʿAbdullāh ibn ʿUmar RA.

Hadīth No: 23897 – ‘Aṭā ibn Abī Rabāḥ, the tābiʿī and muftī states: “there is nothing wrong with (taʿāwīdh made using) qur’ānic verses hung around the neck.”

Hadīth No: 23898 – Yūnus ibn Khabāb RA states: “I asked Jaʿfar RA regarding the taʿāwīdh which are hung around a child’s neck, he approved of them.”

The Difference Between Tamā’im and taʿāwīdh

Tamīmah – This term is used to refer to those amulets made with small stones and wooden beads. The people of the Days of Ignorance would hold the belief that these amulets were intrinsically a means of saving children from the Evil Eye. (al-Nihāyah, volume 1, pg 197).

التميمة : وهي خرزات كانت العرب تعلقها على أولادهم , يتقون بها العين في زعمهم (النهاية لابن الأثير : ج ١ ، ص ١٩٧)

Ummul mu’minīn ʿĀ’isha RA states: “Tamīmah is not that which is worn after any affliction, rather, it is worn before any affliction”. (Mustadrak Ḥākim, volume 4, pg 217, al-Targhīb, volume 5, pg 27, Ṭaḥāwī, volume 2, pg 360, Bayhaqī, volume 9, pg 351).

(المستدرک للحاکم  :۴/۲۱۷ , الترغیب : ج۵ ص۲۷ ؛ طحاوی : ٢/٣٦٠)  (البیہقی: 9/351)

Imām Baghawī RA states: “Tamā’im is the plural of tamīmah. This term refers to those amulets which the Arabs would hang around the necks of their children, with the belief that they were instrumental in protecting them from the Evil Eye. The sharīʿah has made them impermissible to use”. (Sharḥ al-Sunnah, volume 12, pg 158).

Shaykh Albānī RA states:

ومن ذلك تعليق بعضهم نعل الفرس على باب الدار، أو في صدر المكان

وتعليق بعض السائقين نعلا في مقدمة السيارة أو مؤخرتها، أو الخرز الأزرق على

مرآة السيارة التي تكون أمام السائق من الداخل، كل ذلك من أجل العين زعموا.

[السلسلۃ الصحیحۃ (۱/۶۵۰)]

“And from this is the practice of hanging a shoe on the front door of the home, or hanging it at the front of the house, some drivers also hang them at the front or back of their car, other drivers tie a blue amulet on the side mirror. All these, according to their false belief, are assumed to be a means of protection from the Evil Eye.” (al-Silsilah al-Ṣaḥīḥah, volume 1, pg 450).

The literal definition of taʿwīdh is: “to pray for protection”. (Miṣbaḥ al-Lughāt, pg 583). In Arabic, according to it’s verb, the word taʿwīdh is conjugated from bāb tafʿīl (عَوَّذَ يُعَوِّذُ). (al-Munjid, pg 593). If referred to as a noun, the word taʿwīdh can be defined as: “a written supplication”.

As a verbal supplication is dependent upon the acceptance and decree of Allah, in the same way, a written taʿwīdh made up of Qur’ānic verses is also dependent upon the acceptance and decree of Allah. For example; In the ḥadīth recorded by Imām Bukhārī RA and Imām Muslim RA, when the Jew, Labīd ibn Aʿṣam performed siḥr (Black magic) on the Prophet ‎ﷺ  . The Mu’awwadhatyn (Sūrah al-Falaq and Sūrah al-Nās) were revealed in order to remove the effects of the siḥr. (Tafsīr ibn ʿAbbās).

Abū Saʿeed Khudrī RA narrates that on a journey an individual was bitten by a snake. He further mentions that through the recitation of Sūrah al-Fātiḥa, the individual was cured. Afterwards, this incident was narrated to the Prophet ‎ﷺ   who confirmed the effects of Sūrah al-Fātiḥa when recited.

As a tamīmah was used as a means of seeking refuge, this also became known as a taʿwīdh when in essence, there is a difference between the two. A taʿwīdh is made up of the Names of Allah or Prophetic supplications (al-Adʿiyatul Ma’thūrah). It is understood to be a means of protection and only Allah can remove the effects of magic/Evil Eye from the afflicted individual. To consider this type of taʿwīdh as shirk is unnecessary and unreasonable. The books of hadīth contain evidences permitting the prescription and use of such taʿāwīdh. See the following references: (Mirqāt Sharḥ Miskhkāt, volume 8, pg 321/2, al-Targhīb wa-Tarhīb, volume 5, pg 271), Sunan Abī Dāwūd, volume 2, pg 92).

مرقات شرح المشکاة، ص:۳۲۱ و ۳۲۲، ج۸، الترغیب والترہیب، ج۵ ص۲۷۱، ابوداوٴد شریف، ج۲، ص۹۲

As far as such narrations are concerned wherein the Prophet ‎ﷺ  prohibited the use of taʿāwīdh, the following conditions are to be considered:

  1. Help should not be sought from anyone other than Allah
  2. The taʿwīdh should not contain any words of kufr or shirk
  3. The ta’wīdh should not be considered intrinsically a means of benefit or harm. This was the belief held by the People of Ignorance
  4. The ta’wīdh should not contain words from a foreign language which can’t be understood.

However, if the taʿwīdh contains the Names of Allah, qur’ānic verses or Prophetic supplications, then such a ta’wīdh is permissible to use. As medicine is considered a means of curing illnesses, the ta’wīdh should also be considered a means of cure, with Allah (S.W.T) being considered as the curer.

عن جابر رضی اللہ عنہ قال سئل رسول اللہ صلی اللہ علیہ وسلم عن النشرة فقال ہو من عمل الشیطان رواہ أبوداوٴد قال العلي القاري فی المرقاة النوع الذي کان من أہل الجاھلیة یعالجون بہ ویعتقدون فیہ وأما ما کان من الآیات القرآن والأسماء والصفات الربانیة والدعوات والماثورة النبویة فلا بأس بل یستحب سواء کان تعویذًا أو رقیة أو نشرة (مرقاة : ج۸ ص ٣٧١)

Sayyidunā Jābir RA narrates that the Prophet ‎ﷺ  was asked regarding nushra (a type of ruqya). He replied: “this is from the practices of shaytan.” (Abū Dāwūd). Mullā ʿAlī Qārī RA mentions: “This hadīth is referring to that type of ruqya which the people of ignorance would believe in and use as a form of treatment. However, that which is from the qur’ānic verses, divine names and qualities and Prophetic supplications is considered preferable to use, whether it be in the form of a taʿwīdh, ruqya or nushra.” (Mirqāt, volume 8, pg 371).

The scholars of the ummah unanimously agree that the words of the qur’ān can be used as a form of treatment. See the following statement mentioned in the marginal gloss of Saḥīḥ al-Bukhārī:

فيه جواز الرقية وبه قالت الأئمة الأربعة (حاشية بخاري : ١/٣٠٤)

“In it, the permissibility of ruqya is found and this is also the opinion of the four imams.” (Marginal gloss of Ṣaḥīḥ al-Bukhārī, volume 1, pg 304).

The fatāwā of the scholars

First Fatwa

Ḥadīth volume 10, pg 82, Kitāb al-Imān wa-l-ʿAqā’id: there is no doubt in the fact there are some types of ruqya, taʿwīdh and ʿamal which are based upon shirk. The ḥadīth referenced here supports this. The prophet ‎ﷺ  said, “Read the ruqya that you use, to me, if they don’t contain anything which is based upon shirk, then I don’t see anything wrong with them.” (Ṣaḥīḥ al-Muslim, Kitāb al-Salām, bāb lā ba’sa bir ruqā mā lam yakun fīhi shirk, 4086).

عَنْ عَوْفِ بْنِ مَالِكٍ الْأَشْجَعِيِّ، قَالَ: كُنَّا نَرْقِي فِي الْجَاهِلِيَّةِ فَقُلْنَا يَا رَسُولَ اللهِ كَيْفَ تَرَى فِي ذَلِكَ فَقَالَ: «اعْرِضُوا عَلَيَّ رُقَاكُمْ، لَا بَأْسَ بِالرُّقَى مَا لَمْ يَكُنْ فِيهِ شِرْكٌ»

[صحيح مسلم  » كِتَاب السَّلَامِ  » بَاب لَا بَأْسَ بِالرُّقَى مَا لَمْ يَكُنْ فِيهِ شِرْكٌ …رقم الحديث: 4086]

Second Fatwa

Volume 1, pg 339, the first chapter, ʿAqā’id wa muhimmāt al-dīn: “the is a difference of opinion regarding the ta’wīdh. The most preferred opinion is that verses or words that are proven to be acceptable can be used to make a taʿwīdh. The companions recited Sūrah Fātiḥa and did ‘dam’ (ruqya) upon a non-muslim.

Ibn ‘Abbās RA narrates that the Prophet ‎ﷺ  would perform taʿwīdh upon sayyidunā Ḥasan RA and sayyidunā Ḥussain RA through the following words:

اَعُوْذُبِکَلِمَاتِ اللہِ التَّامَّاتِ مِنْ شَرِّکُلِّ شَیْطَانٍ وَّھَامَّۃٍ وَمِنْ شَرِّکُلِّ عَیْنٍ لَامَّۃٍ۔

(ترمذی:۲/۲۷،حصن:۲۷۳)

“I seek refuge in the complete words of Allah from the evil of every devil, every harmful thing and the Evil Eye.”

(Tirmidhī, volume 2, pg 27, Ḥiṣn al-Ḥaṣīn, pg 273)

The Prophet ‎ﷺ  would to seek refuge from all evil through the recitation of the above words. He also mentioned that the Prophets Ibrāhīm AS, Ismāʿīl AS and Isḥāq AS used to seek refuge from all evil through the recitation of these words.

اَعُوْذُ بِکَلِمَاتِ اللہِ التَّامَّۃِ مِنْ کُلِّ شَیْطَانٍ وَھَامَّۃٍ وَمِنْ کُلِّ عَیْنٍ لَامَّۃٍ

(بخاری:۲/۴۷۷)

“I seek refuge in the complete words of Allah from every devil, every harmful thing and the Evil Eye.”

(Ṣaḥīḥ al-Bukhārī, volume 2, pg 477)

Supplication to be recited when one is experiencing issues with their animal or means of transport (car etc.)

Ibn ʿAbbās RA narrates that if a person is experiencing issues with their animal, for example: it is not producing any milk, then the following verse should be recited in it’s ear:

اَفَغَیْرَدِیْنَ اللہِ یَبْغُوْنَ وَلَہُ اَسْلَمَ مَنْ فِیْ السَّمٰواتِ وَالْاَرْضِ طَوْعاً وَکَرْھاً وَاِلَیْہِ یُرْجَعَوْنْ

So is it other than the religion of Allah they desire, while to Him have submitted [all] those within the heavens and earth, willingly or by compulsion, and to Him they will be returned? (Surah Āl-ʿImrān, verse 83).

This supplication is effective in making animals obedient and also for increasing the production of milk in the animal. The supplication can be written on a taʿwīdh and placed around the neck of the animal. This supplication can also be read if a person experiences any issues with their car. (al-Itqān, volume 2, pg 210, Adhkar Nawawī, pg 192).

The preference of the recitation of the Muʿawwadhatyn over wearing a taʿwīdh

It is narrated from ʿAbdullāh RA that he saw a woman who was wearing a taʿwīdh around her neck. He reached forward and broke the taʿwīdh and said, “recite tasmiyyah, sūrah al-Ikhlāṣ, the muʿawwadhatyn and blown on water. Sprinkle this water on your head and face, this will be more effective. InshāAllāh this will be beneficial.” (Ṭabrānī, Majmaʿ Azzwā’id, pg 115).

It is more preferable than wearing a taʿwīdh that one recites the muʿawwadhatyn and blows on water and drinks it or sprinkles it on their face, as this is more effective.

Ḥāfidh Ibn al-Qayyim RA mentions in his book, Zād al-Maʿād, volume 3, pg 572 that Imām Marwazī RA says: Imām Aḥmad ibn Hanbal RA found out that I had a fever. In order to treat my fever, he wrote a taʿwīdh which had the following words:

بسم الله الرحمن الرحيم باسم اللهِ وباللهِ ، وَمُحمد رسُولُ الله قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلامًا عَلَى إِبْرَاهِيمَ ، وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الأَخْسَرِينَ اللهُمَّ رَبَّ جبرئيلَ وَمِیكائيلَ وَإسرافيلَ اِشفِ صاحبَ هَذا الكتابِ بحَولكَ وَقـُوَّتِكَ وَجَـبَرُوتِكَ إلهَ الخـَلقِ . آمين

وقال أحمد وقد سئل عن التمائم تعلق بعد نزول البلاء ؟ قال : أرجو أن لا يكون به بأس . قال الخلال : وحدثنا عبد الله بن أحمد ، قال : رأيت أبي يكتب التعويذ للذي يفزع ، وللحمى بعد وقوع البلاء

(زاد المعاد في هدي خير العباد ، فصل الطب النبوي)

When Imām Aḥmad ibn Hanbal RA was questioned regarding his practice of prescribing a taʿwīdh when people fell ill, he would reply, “I hope that there is nothing wrong with it.” Khallāl narrates from ʿAbdullāh ibn Aḥmad who says, “I saw my father (Imām Aḥmad ibn Hanbal RA) writing taʿāwīdh for one who is overcome by fear something and for a person who is afflicted by a fever.” (Zād al-Maʿād fī Khayr al-ʿIbād, faṣl Ṭibb al-Nabawī).

Writing a verse of the qurʿān on a piece of paper, dipping it in water and making the ill person drink it or making it a taʿwīdh was a common practice among the pious predecessors i.e. such taʿāwīdh which are based upon qur’ānic verses, Prophetic supplications and the Names of Allah are permissible to use. If a taʿwīdh contains any words of shirk or unknown words like those of the astrologists and the magicians, then it is impermissible to use.

ويجوز أن يكتب للمصاب وغيره من المرضى شيئًا من كتاب اللّه وذكره بالمداد المباح ويغسل ويسقى، كما نص على ذلك أحمد وغيره، الخ

مجموع الفتاوى لابن تيمية رحمه الله (19/64) اهـــ

Shaykhul Islām Ibn Taymiyyah RA says: the practice of writing a verse of the qurʿān on paper and placing it in water and making the sick person drink it is permissible. Imām Aḥmad ibn Hanbal RA and other scholars have stated clearly that this is permissible.

كتاب لوجع الضرس

يكتب على الخد الدي يلي الوجع باسم الله الرحمن الرحيم { قل هو الدي أنشأكم و جعل لكم السمع و الأبصار و الأفئدة قليلا ما تشكرون } ‏[ ‏الملك‏ :‏23‏ ]‏اهـ

وإن شاء كتب

وله ما سكن في الليل و النهار و هو السميع العليم [‏ الأنعام‏ :‏ 13‏ ]‏‏.‏ اهـ

[منقول من كتاب الطب النبوي لابن قيم الجوزية]

Treating a Tooth Ache through the verses of the Qurʿān

If a person feels pain in the tooth, they should place their finger on the cheek over the affected area and ‘write’ the following verse:

بسم الله الرحمن الرحيم ‏، ‏قـُل هـُوَ الذِي أنشـَأكـُم وَجَعَلَ لـَكـُمُ السـَّمْعَ وَالأبـْصَارَ وَالأفـْئِدَةَ قـَلِيـْلاً مـَّا تـَشـْكـُرُون‏،‏ ‏ ‏الملك‏ :‏23‏ ]‏اهـ

In the name of Allah, the Most Beneficent, the Most Merciful. Say, “It is He who has produced you and made for you hearing and vision and hearts; little are you grateful.” (Sūrah al-Mulk, verse 23).

Or the following verse:

‏وَلـَهُ مَا سَكـَنَ فِي الليْلِ وَالنـَّهَارِ وَهـُوَالسَّمِيعُ العَلِيْم‏‏ ‏[‏ الأنعام‏ :‏ 13‏ ]‏‏.‏ اهـ

“And to Him belongs that which reposes by night and by day, and He is the Hearing, the Knowing.” (Sūrah al-Anʿām, verse 13).

Ibn al-Qayyim RA has mentioned this in Ṭibb al-Nabawī

Supplication for peace and contentment of the heart

Ibn al-Qayyim RA mentions in madārij al-Sālikīn, manzil al-Sakīnah, volume 2, pg 502:

Allah  ﷻ has mentioned the word al-Sakīnah (peace) in the qur’ān in six places:

وَقَالَ لَهُمْ نِبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَن يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَى وَآلُ هَارُونَ تَحْمِلُهُ الْمَلـآئِكَةُ، إِنَّ فِي ذَلِكَ لآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِيـنَ (248) البقرة

And their prophet said to them, “Indeed, a sign of his kingship is that the chest will come to you in which is assurance from your Lord and a remnant of what the family of Mūsā AS and the family of Hārūn AS had left, carried by the angels. Indeed in that is a sign for you, if you are believers.” (Sūrah al-Baqarah, Verse 248).

ثُمَّ أَنَزلَ اللّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَنزَلَ جُنُودًا لَّمْ تَرَوْهَا وَعذَّبَ الَّذِينَ كَفَرُواْ، وَذَلِكَ جَزَاءُ الْكَافِرِيـنَ (26) التوبة

Then Allah sent down His tranquillity upon His Messenger and upon the believers and sent down soldiers, whom you did not see and punished those who disbelieved. And that is the recompense of the disbelievers. (Sūrah al-Tawbah, Verse 26).

إِلاَّ تَنصُرُوهُ فَقَدْ نَصَرَهُ اللّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُواْ ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لاَ تَحْزَنْ إِنَّ اللّهَ مَعَنَا، فَأَنزَلَ اللّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُواْ السُّفْلَى، وَكَلِمَةُ اللّهِ هِيَ الْعُلْيَا، وَاللّهُ عَزِيزٌ حَكِيمٌ (40) التوبة

If you do not aid the Prophet ‎ﷺ  – Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, “Do not grieve; indeed Allah is with us.” And Allah sent down his tranquillity upon him and supported him with angels you did not see and made the word of those who disbelieved the lowest, while the word of Allah – that is the highest. And Allah is Exalted in Might and Wise. (Sūrah al-Tawbah, Verse 40).

هُوَ الَّذِي أَنزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُوا إِيمَانًا مَّعَ إِيمَانِهِمْ، وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ، وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا (4) الفتح

It is He who sent down tranquillity into the hearts of the believers that they would increase in faith along with their [present] faith. And to Allah belong the soldiers of the heavens and the earth, and ever is Allah Knowing and Wise. (Sūrah al-Fath, Verse 4).

لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا (18) الفتح

Indeed Allah  ﷻ was pleased with the believers when they pledged allegiance to you, [O Muhammad ‎ﷺ ], under the tree, and He knew what was in their hearts, so He sent down tranquillity upon them and rewarded them with an imminent conquest. (Sūrah al-Fath, Verse 18).

إِذْ جَعَلَ الّذِينَ كَفَرُواْ فِي قُلُوبِهِمُ الْحَمِيّةَ حَمِيّةَ الْجَاهِلِيّةِ فَأَنزَلَ اللّهُ سَكِينَتَهُ عَلَىَ رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التّقْوَىَ وَكَانُوَاْ أَحَقّ بِهَا وَأَهْلَهَا وَكَانَ اللّهُ بِكُلّ شَيْءٍ عَلِيماً (الفتح:26)

“When those who disbelieved had put into their hearts nationalism – the nationalism of the time of ignorance, Allah sent down His tranquillity upon His Messenger and upon the believers and imposed upon them the word of righteousness, and they were more deserving of it and worthy of it and ever is Allah, of all things, Knowing.” (Sūrah al-Fath, Verse 26).


Ibn al-Qayyim RA mentions that when Shaykhul Islām Ibn Taymiyyah RA was faced with difficulty, he used to read these verses.

Ibn al-Qayyim RA also mentions, “In times of difficulty, I tested these verses and they were effective in bringing peace and contentment to my heart.”

Under the explanation of the word al-Sakīnah, he writes:

This is a rank from the ranks only given by Allah  ﷻ such a status can’t simply be attained through ones own actions, rather, it is God given.

Sakīnah is that peace and contentment which Allah  ﷻ puts in the hearts of an individual at the time of difficulty.

If a person is faced with any difficulty or restlessness, then they should recite the verses mentioned. InshāAllāh they will attain peace and contentment. This practice has been tried and tested. These verses should be repeated everyday three, five or seven times. It is better to read them three times.

The practices of making taʿwīdh using qur’ānic verses, or writing specific verses on pieces of paper, dipping them in water and making the sick person drink the water, have all been proven from the pious predecessors and contemporary scholars. Shaykh Ṣāleh al-ʿUthaymīn RA was asked the following question:

Does the recitation of Sūrah Zilzāl ease the pain experienced at the time of childbirth? Are there any supplications proven from the Sharīʿah which help ease the pain at the time of childbirth? Are duʿās accepted at the time of childbirth?

His answer:

At the time of childbirth, write the following verses in saffron and place them in a utensil of water:

  • Sūrah Zilzāl
  • Any verses from the Quran which mention the womb
  • The following 2 verses:

” وما تخرج من ثمرات من أكمامها وما تحمل من أنثى ولا تضع إلا بعلمه ” فصلت : 47

And fruits emerge not from their coverings nor does a female conceive or give birth except with His knowledge.” (Sūrah Fuṣṣilat, verse 47).

” الله يعلم ما تحمل كل أنثى وما تغيض الأرحام وما تزداد وكل شيء عنده بمقدار ” الرعد : 8

Allah knows what every female carries and what the wombs lose [prematurely] or exceed. And everything with Him is by due measure. (Sūrah al-Raʿd, verse 8).

Thereafter, the water should be mixed and drank by the woman who is experiencing childbirth, it can be rubbed on her stomach or it can be recited and blown on the woman. InshāAllāh the woman will experience ease during childbirth.

Regarding the issue of praying at the time of childbirth, it is best to pray at the time of labour as Allah  ﷻ accepts the duʿās of a person at the time of difficulty and hardship. Allah  ﷻ says:

” أمن يجيب المضطر إذا دعاه ويكشف السوء ويجعلكم خلفاء الأرض أإله مع الله ” النمل : 62

Is He [not best] who responds to the desperate one when he calls upon Him and removes evil and makes you inheritors of the earth? Is there a deity with Allah? (Sūrah al-Naml, verse 62).

See the original text below, published (03/09/2000):

هل قراءة سورة الزلزلة عند الولادة يسهل الولادة ؟ وهل هناك أدعية وأذكار مشروعة تقال عند الولادة لتسهيلها ؟ وهل الدعاء عند الولادة مستجاب ؟

الجواب
الحمد لله

كتابة سورة الزلزلة في إناء بالزعفران ، وكذلك الآيات التي فيها أن الله سبحانه وتعالى يعلم ما في الأرحام ، وكذلك مثل قوله تعالى : ” وما تخرج من ثمرات من أكمامها وما تحمل من أنثى ولا تضع إلا بعلمه ” فصلت : 47 ، وقوله تعالى : ” الله يعلم ما تحمل كل أنثى وما تغيض الأرحام وما تزداد وكل شيء عنده بمقدار ” الرعد : 8

هذه جربت ويصب في الإناء ماء ويحرك حتى يتغير بالزعفران ثم تشربه النفساء ويمسح منه على بطنها ، أو تقرأ هذه الآيات في ماء وتسقى إياه ويمسح به على بطنها أيضا . أو يقرأ على نفس المرأة التي أخذها الطلق ، كل هذا نافع بإذن الله

أما مسألة الدعاء … دعاء المرأة التي تطلق – عند الطلق – فهذا حري بالإجابة لأنه يقع عند الاضطرار وقد قال الله عز وجل : ” أمن يجيب المضطر إذا دعاه ويكشف السوء ويجعلكم خلفاء الأرض أإله مع الله ” النمل : 62

وما أكثر ما يجيب الرب عز وجل الدعاء عند الكربات فيفرجها الله سبحانه وتعالى . والله أعلم

الشيخ محمد بن صالح العثيمين حفظه الله مجلة الدعوة العدد 1754 ص 36

Ruqya and dam should be free from words of shirk

عَنْ جَابِرٍ، قَالَ: نَهَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ الرُّقَى، فَجَاءَ آلُ عَمْرِو بْنِ حَزْمٍ إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالُوا: يَا رَسُولَ اللهِ إِنَّهُ كَانَتْ عِنْدَنَا رُقْيَةٌ نَرْقِي بِهَا مِنَ الْعَقْرَبِ، وَإِنَّكَ نَهَيْتَ عَنِ الرُّقَى، قَالَ: فَعَرَضُوهَا عَلَيْهِ، فَقَالَ: «مَا أَرَى بَأْسًا مَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يَنْفَعَ أَخَاهُ فَلْيَنْفَعْهُ»

صحيح مسلم » كِتَاب السَّلَامِ » بَابُ اسْتِحْبَابِ الرُّقْيَةِ مِنَ الْعَيْنِ وَالنَّمْلَةِ وَالْحُمَةِ وَالنَّظْرَةِ …رقم الحديث: 2199

Sayyidunā Jābir RA narrates that the Prophet ‎ﷺ  initially prohibited the practice of dam. The people of ʿAmr ibn Ḥazm RA came into the gathering of the Prophet ‎ﷺ  and said that they had such a ruqya which could cure a scorpion bite. The narrator further mentions that the Prophet ‎ﷺ  requested them to read this dam to him. After listening to the dam the prophet ‎ﷺ  replied, “I don’t see anything wrong with these words, whoever among you can benefit his brother, then he should do so.” (Ṣaḥīḥ al-Muslim, Kitāb al-Salām, bāb istiḥbāb al-ruqya min al-ʿayn wa-namla wal-huma wan-naẓra, 2199).

عَنْ عَوْفِ بْنِ مَالِكٍ الْأَشْجَعِيِّ، قَالَ: كُنَّا نَرْقِي فِي الْجَاهِلِيَّةِ فَقُلْنَا يَا رَسُولَ اللهِ كَيْفَ تَرَى فِي ذَلِكَ فَقَالَ: «اعْرِضُوا عَلَيَّ رُقَاكُمْ، لَا بَأْسَ بِالرُّقَى مَا لَمْ يَكُنْ فِيهِ شِرْكٌ»

صحيح مسلم  » كِتَاب السَّلَامِ  » بَاب لَا بَأْسَ بِالرُّقَى مَا لَمْ يَكُنْ فِيهِ شِرْكٌ …رقم الحديث: 4086

ʿAwf ibn Mālik al-Ashjaʿī RA says, “we used to perform ruqya in the Days of Ignorance. Then we asked the Prophet ‎ﷺ  what is your opinion regarding our ruqya? He said, “read your ruqya to me, there is nothing wrong with it as long as it doesn’t contain any words of shirk.” (Ṣaḥīḥ al-Muslim, Kitāb al-Salām, bāb lā ba’sa bir ruqā mā lam yakun fīhi shirk, 4086).

The permissibility of receiving a wage upon treating with the verses of the qur’ān and prophetic supplications

عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّ نَاسًا مِنْ أَصْحَابِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانُوا فِي سَفَرٍ، فَمَرُّوا بِحَيٍّ مِنْ أَحْيَاءِ الْعَرَبِ، فَاسْتَضَافُوهُمْ فَلَمْ يُضِيفُوهُمْ، فَقَالُوا لَهُمْ: هَلْ فِيكُمْ رَاقٍ؟ فَإِنَّ سَيِّدَ الْحَيِّ لَدِيغٌ أَوْ مُصَابٌ، فَقَالَ رَجُلٌ مِنْهُمْ: نَعَمْ، فَأَتَاهُ فَرَقَاهُ بِفَاتِحَةِ الْكِتَابِ، فَبَرَأَ الرَّجُلُ، فَأُعْطِيَ قَطِيعًا مِنْ غَنَمٍ، فَأَبَى أَنْ يَقْبَلَهَا، وَقَالَ: حَتَّى أَذْكُرَ ذَلِكَ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَأَتَى النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَذَكَرَ ذَلِكَ لَهُ، فَقَالَ: يَا رَسُولَ اللهِ وَاللهِ مَا رَقَيْتُ إِلَّا بِفَاتِحَةِ الْكِتَابِ فَتَبَسَّمَ وَقَالَ: «وَمَا أَدْرَاكَ أَنَّهَا رُقْيَةٌ؟» ثُمَّ قَالَ: «خُذُوا مِنْهُمْ، وَاضْرِبُوا لِي بِسَهْمٍ مَعَكُمْ»

صحيح مسلم » كِتَاب السَّلَامِ » بَابُ جَوَازِ أَخْذِ الْأُجْرَةِ عَلَى الرُّقْيَةِ بِالْقُرْآنِ وَالْأَذْكَارِ …رقم الحديث: 2201

Sayyidunā Abū Saʿīd Khudrī narrates that a group of companions were travelling. They passed by a tribe and sought hospitality but the tribe refused to host them. The tribe asked, “Is there a rāqī among you?” The leader of the tribe had been bitten or fallen ill. A man from amongst them replied in the affirmative. He came to the leader and read the ruqya for him by reciting Sūrah al-Fātiḥa. The leader recovered and gave the rāqī a flock of sheep. The rāqī refused to accept the sheep and replied, “I won’t take them until I mention this to the Prophet ‎ﷺ” When he came to the Prophet ‎ﷺ  and narrated what had happened, he said, “I only did ruqya by reciting Sūrah al-Fātiḥa.” The prophet ‎ﷺ  smiled and then said, “how did you know it (Sūrah al-Fātiḥa) was a ruqya?” thereafter he said, “take the flock of sheep and save me a share with you.” (Ṣaḥīḥ al-Muslim, Kitāb al-Salām, bāb jawāz al-akhthil ujra ʿal al-ruqya bil qur’ān wal adhkār, 2201).

Checked & Approved by Molana Mohamed Aadil Saleh (Bradford, UK)

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