Hadith on Taweez and Its Permissibility

Hadith on Taweez and Its Permissibility

Wearing of Ruqayyah (Taweez or Ta’wiz)

A Taweez is defined as a written du’a (prayer) from the Qur’an or hadith, which is then worn around the neck. Those who follow the Sunnah believe that wearing a Taweez is permissible as long as the du’a written inside is from the Qur’an or hadith.

Practice of Prophet Muhammad ﷺ: The Prophet Muhammad ﷺ often recited du’a and then blew on the sick person for healing. His companions (رضي الله عنهم) also practiced this, and if someone was unable to read the du’a, they would write it on a piece of paper and place it around the person’s neck.

Some people argue that wearing a Taweez is shirk (associating partners with Allah), but it is important to clarify that when the Taweez contains Qur’anic verses or authentic du’a from the Prophet ﷺ, it is permissible and holds healing powers, as proven by Islamic sources.

Qur’an as a Source of Healing

Allah says in the Qur’an:

“We send down in the Qur’an that which is a healing and a mercy to the believers.”
(Surah Banu Isra’il, verse 82)

Ash Shaukani, a renowned Islamic scholar, mentions that the recitation of Qur’anic du’as can seek healing for the sick, and even the spiritual ailments of non-believers may be seek healing fored through the recitation of the Qur’an.

Proof of Wearing Taweez

Both Ibn Kathir and Shaukani provide the following account:

Amr ibn Shu’aib رضي الله عنه narrated that:

“The Prophet ﷺ taught my father and grandfather a du’a to recite before sleeping for protection against fear and anguish. We passed this du’a to our children, and for those who were unable to recite it, we would write it and tie it around their necks.”

This narration is found in Musnad Ahmad ibn Hanbal, Abu Dawud, Tafsir Ibn Kathir, and Fath al-Qadir under various verses related to protection.

Healing Practice of the Prophet ﷺ:

Imam al-Bukhari and Imam Muslim narrate:

“When a person was sick or distressed, they would approach the Prophet ﷺ, who would place his hand on the area of pain, recite a du’a, and blow on the affected area.”

Similarly, Imam Muslim narrates that when the Prophet ﷺ fell ill during his last days, Angel Jibril عليه السلام came and recited du’a and blew on him.

Scholarly Views on Permissibility

Ibn Taymiyyah, a scholar often referenced by Wahhabi scholars, affirmed that it is permissible to recite du’a from the Qur’an or hadith and blow on the sick for healing. He emphasized that if the words are not from the Qur’an or hadith, then it is not allowed.

Furthermore, Imam Malik and Imam Baqir both stated that it is allowed to wear a Taweez containing the name of Allah, and it is also permissible to place it around a child’s neck.

View of Hanafi Scholars

Ash-Shami al-Hanafi wrote that it is permissible to wear a Taweez, especially for those who cannot recite the du’a themselves, like young children. Ideally, a person should recite the du’a taught by the Prophet ﷺ, but in cases where this is not possible, wearing a Taweez is acceptable.

Ibn Taymiyyah’s Fatawa on Drinking Written Du’a:

Ibn Taymiyyah, in his Fatawa, stated that it is permissible to write specific verses of the Qur’an with pure ink, wash it off, and have the sick person drink it. He also narrated that Sayyiduna Ali رضي الله عنه recommended writing certain du’as to aid women in labor, highlighting the practical use of Taweez.

Ibn Qayyim’s Support for Taweez:

Ibn Taymiyyah’s student, Imam Ibn Qayyim, also narrated the permissibility of using Taweez, citing examples from several scholars, including Imam Ahmad ibn Hanbal. He further quoted various Taweezes in his works, showcasing their widespread use and acceptance.

Conclusion

Based on the Qur’an, the hadith, and the practices of the Sahabah (companions of the Prophet), the use of Taweez is not only permissible but was practiced by the best of generations. It does not constitute shirk as long as the Taweez contains du’as from the Qur’an or the Sunnah of the Prophet ﷺ.

May Allah grant us understanding and guide us on the correct path. Ameen.

This is a traditional practice, not a substitute for medical treatment, legal advice, or professional care. Scholars differ on some of these practices; where they differ, that difference is noted. Benefit and outcome are from Allah alone. If you are facing a medical, psychological, or financial emergency, seek qualified professional help first.