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harm you, they will never be able to harm you, except what Allah has written for you. The pens have already been raised (and stopped writing) and the pages have dried." [Musnad Ahmad and at-Tirmidhee] The belief associated with Charms and Amulets that they attract good fortune and avert evil is contradictory to the Islamic belief that Allah Alone has the Power to benefit and harm, and it is He alone Who can bring good and avert evil
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This is because belief in charms represents the same belief of the idol worshipers. One who wears charm considers it (the charm) to have the Divine Power to benefit and harm. Besides, the charm is supposed to be more powerful than Allah, because they are considered to be able to avert misfortune, which Allah has already destined. Therefore, Allah's Messenger (sallallahu alaihe wa-sallam) has cursed those who use them. Uqbah Ibn Amir reported that the Prophet (sallallahu alaihe wa-sallam) once said: "May Allah cause failure and unrest to whoever wears a charm or puts it on others." [Musnad Ahmad and Haakim]
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The Messenger of Allah (sallallahu alaihe wa-sallam) advised Ibn Abbas (radhiallahu anhu) and said: "When you invoke, invoke Allah alone, and when you ask for help, ask Allah alone. And know that if the nation (meaning mankind and the Jinn) came together to bring you benefit, they can never bring you any benefit except that which Allah has written for you. And if they came together to harm you, they will never be able to harm you, except what Allah has written for you. The pens have already been raised (and stopped writing) and the pages have dried." [Musnad Ahmad and at-Tirmidhee] Allah says: "Give glad tidings to the patient those who when afflicted with a calamity, say: 'Truly, to Allah we belong; truly to Him will we return.' It is those who will be awarded blessings and mercy from their Lord; and it is these who are the guided ones." [Soorah alBaqarah (2): 155] Therefore, he who resigns to Allah, seeks refuge in Him and commits his affairs to Him, Allah will suffice him, and make the difficulty easy for him. But he who attaches himself to the creation of Allah, like charms and amulets, Allah will abandon him to what he attaches himself to, and nothing will avail him of those things which neither harm nor benefit anyone. By using charms, the slave severs his relation with Allah and destroys his own creed. It is a duty on the Muslim to safeguard his Aqeedah and the Aqeedah of his family members against all defects. He should not take unlawful remedies, nor approach misleading healers, because they will blemish his heart and creed. He who depends on Allah, Allah will suffice him. The Sahabah (radhiallahu anhu) were very strict in regards to charms and omens, whether it be within one's family or outside it. Zaynab, the wife of Abdullah Ibn Mas'oud, reports that once Ibn Mas'oud saw a cord of necklace around her neck and asked, 'What is it?' She replied: 'It is a cord in which a spell has been placed to help me.' He snatched it from her neck, broke it and said: "Surely the family of Abdullah has no need for Shirk! I have heard Allah's Messenger (sallallahu alaihe wa-sallam) say: 'Verily spells, talismans and charms are Shirk.'" Zaynab replied: 'Why are you saying this? My eye used to twitch and when I went to so and so, the Jew, he put a spell on it and it stopped twitching.' Ibn Mas'oud said: 'Verily, it was only a devil prodding it with his hand, so when you had it bewitched he left it. It would have been sufficient for you to say: Transliteration: "Idh-habil-ba's Rabban-naas washfi antash-shafee Laa shifaa' illa shifaa'uk shifaa'aan laa yughaadiruhu saqama" "Remove the suffering, O Lord of mankind and heal it perfectly as You are the True Healer. There is no cure except Your cure; a cure which is not followed by sickness." [Sunan Abu Dawood (vol: 3, no: 3874)] Classed as Saheeh by al-Albanee in al-Silsilat al-Saheehah (331 and 2972)] A sick person can resort to permissible means of treatment like medicines, the Messenger of Allah (sallallahu alaihe wa-sallam) said: "Seek treatment, because Allah did not create a sickness but has created a treatment for it, except for old age." [Abu Dawood. Authenticated by Shaikh al-Albanee in Saheeh al-Jami no: 29302] In this context, magnetic belts, etc., which have been medically proven to have health benefits can be used for treatment. They do not fall under the category of charms and omens. www.calltoislam.com Page 4 of 7
Qur'aanic Charms
Qur'aanic charms are those objects, which have parts of the Qur'aan or some of Allah's Names and Attributes inscribed on them. These objects are worn for the purpose of healing. Scholars are at variance concerning wearing them; some believe in its permissibility, while others reject them. The second opinion is correct, due to many reasons: (a) The general prohibition of wearing them. Ibn Mas'oud (radhiallahu anhu), who disapproved the practice of Qur'aanic charms said: "I heard the Messenger of Allah (sallallahu alaihe wa-sallam) say: "Charms, Amulets and Tiwalah* are all acts of Shirk." [Abu Dawood and Musnad Ahmad] * Tiwaalah (bewitchment) is a spell, which is used to make a man love his wife, or the other way round.] (b) Barring access to what may lead to the unlawful. (c) If one wears an amulet containing Qur'aanic verses, he is apt to carry it with him to washrooms, while relieving or cleaning himself or the like. (d) The use of Qur'aan in such a manner is neither proved by the Sunnah of Allah's Messenger (sallallahu alaihe wa-sallam), nor the practice of the Sahabah. Therefore, using the Qur'aan as a charm is categorized as a Bidah (innovation in the religion), regarding which Allah's Messenger (sallallahu alaihe wa-sallam) said: "Whoever innovates in Islam something which does not belong to it will have it rejected." [Saheeh al-Bukharee (vol: 3, no: 861)] Furthermore, wearing Qur'aanic verses for healing contradicts the Prophetic way of curing sickness through the means of Qur'aan. Imaam Muslim (rahimahullah) records the following Hadeeth under the chapter, 'Curing of the Patient with the recitation of Mu'awwidhatan.' Aaishah (radhi allahu anha) reported that when the Messenger of Allah (sallallahu alaihe wa-sallam) fell ill, he recited over his body Mu'awwidhatan (Soorah al-Falaq and Soorah an-Nas) and blew over him and when his sickness
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was intensified, I used to recite over him, and rub him with his hand with the hope that it was more blessed. [Saheeh Muslim vol: 3, no: 5440] So, the correct way is to recite Qur'aanic verses and supplications mentioned in the Sunnah and blow by mouth on the sick. This practice is known as 'Ruqya', and is proved from a number of authentic narrations. "Some Companions of the Prophet (sallallahu alaihe wa-sallam) went on a journey until they reached some of the Arab tribes (at night). The chief of that tribe was bitten by a snake (or stung by a scorpion) and nothing could cure him. One of the Sahabah recited Soorah Al-Faatihah and breathed hard over the chief, who recovered as if he was released from a chain, stood up and started walking, showing no signs of sickness. When Allah's Messenger (sallallahu alaihe wa-sallam) was informed about the incident, he approved of it and asked: "How did you know that Soorah Al-Faatihah can be recited as a Ruqyah?" [Saheeh al-Bukharee (vol: 3, no: 476)] This is the meaning of the verse, where Allah says: "We send down the Qur'aan that which is healing and a mercy for the believer, but it does not increase the wrongdoers except in loss." [Soorah al-Isra (17): 82]
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Allah's Messenger (sallallahu alaihe wa-sallam) did not use Numerology at his time, therefore there can be no basis for using it after his time. Lastly, numerology is a blatant imitation of the Kuffar and all of these above proofs establish that numerology is an evil action and should be shunned, even if it is widely practiced and propagated these days.
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