Part 15

Q. 27. What is the ruling on wearing amulets and talismans?

A. This issue, I mean the wearing of talismans and amulets is divided into two categories:

"1 See the previous question.

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1. The thing worn is from the Qur’an and the scholars both the early generations and the later generations have disagreed regarding this. Some of them permitted it, considering that it is included in the Words of Allah, the Most High:

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“And We send down of the Quran that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on in)

and the Words of Him, the Most High: “(This is) a Book (the Qur’an) which We have sent down to you, full of blessings.’"!

And it is from its blessings, that it is worn to protect against evil.

There are those who forbid it, saying: It has not been confirmed from the Prophet #% that wearing them is a lawful means of repelling evil or removing it. And, the fundamental principle in matters such as these is to refrain from them, and this is the most authoritative view. So, it is not permissible to wear talismans, even if they are from the Noble Quran, nor is it permissible to place them under the pillow of the sick person, or to hang them on the wall or the like. Supplication and recitation may only be made directly over him, as the Prophet # used to do.

2. The thing worn is from something other than the Noble Qur’4n, whose meaning is not understood. This is not permissible in any condition, because what is written is not known, and some people write charms and complicated things, interwoven letters, that are almost impossible to understand or to read. Such things are forbidden innovations, and they are not

allowed in any circumstance. And Allah knows better.

Q. 28. Is it permissible to write some Qur’anic Verses (such as Ayat Al-Kursi) upon eating and drinking vessels in order to treat oneself?

A. We should know that the Book of Allah, the Almighty, the All-Powerful is more mighty and powerful than to be abused in this manner, or to be degraded in this manner. How can a believer be happy to place the Book of Allah, the Almighty, the All-Powerful and the greatest Verse in the Book of Allah, which is Ayat Al-Kursi to place it in a vessel from which he drinks where it is abused and tossed around in the house, and where the children play with it?! There is no doubt this act is forbidden and that it is an obligation upon anyone who has such vessels to remove these Verses which are in them by going to a craftsman who can erase them. If this not possible, then it is an obligation upon him to dig a hole for them in a clean place and bury them. But that he should continue to allow them to be degraded and abused by the children drinking from them and playing with them (he should know that) seeking a cure in this manner has not been reported from the righteous Salaf, may Allah be pleased with them.

Q. 29. In some countries, the students in Islamic schools learn that the way of Ahlus-Sunnah wal-Jama‘ah is: Faith in the Names of Allah, the Most High and His Attributes, without corrupting the meaning, without denial, without explaining how and without comparison. And is the division of Ahlus-Sunnah wal-Jama‘ah into two categories (i) the school of Ibn Taymiyyah and his students and (ii) the schools of Al-Asha‘irah"! and

"1 ALAsha‘irah: Named after Abul-Hasan Al-Ash‘ari. Its adherants deny most of the Attributes of Allah, indulging in theological rhetoric and

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the Maturidiyyah"! a correct division? And what is the view of the Muslim regarding the scholars who make Ta’wil'?! (of Qur’anic Verses and Prophetic Ahadith)?

A. There is no doubt that what is learnt in the schools, that the way of Ahlus-Sunnah wal-Jama‘ah is belief in the Names and Attributes of Allah, the Most High, without corrupting the meaning, without denial, without explaining how and without comparison; that agrees with what has been reported in the Sunnah, according to Ahlus-Sunnah wal-Jama‘ah as proven by their books, both detailed and summarized, and it is the truth which conforms to what is said in the Book (of Allah), the Sunnah and the sayings of the Salaf. This also conforms with correct thinking and the rational mind. It is not our intention to enumerate the individual evidences for this, as this was not requested in the question; we are only answering what was asked, and that is the division of Ahlus-Sunnah wal-Jama‘ah into two groups in two schools:

One of Them: The school of Ibn Taymiyyah and his students who forbade explaining the evidences (of the Qur’an and Sunnah) with meanings other than their obvious ones.

The Other: The school of the Asha‘irah and the Maturidiyyah who require that the Names of Allah and His Attributes be explained with meanings other than their obvious ones.

We say: It is well known that between these two schools there

debate. Ironically, Abul-Hasan refuted his earlier beliefs before he died and embraced the beliefs of Ahlus-Sunnah wal-Jama‘ah (Ref. his final work, Al-Ibanah)

"1 4l-Maturidiyyah: A school of thought named after Abu Mansur Muhammad Al-Maturidi (d. 944 C. E.). The Maturidiyyah creed is similar to that of Al-Asha‘irah.

'?] Tq’wil: Interpretation, when it refers to an incorrect interpretation, it means to alter the meaning in order to conform to one’s own beliefs.

is a clear differing in their ways of understanding matters related to the Names and Attributes of Allah: The teachers of the first school affirm the obligation to understand the evidences according to their obvious meanings in matters related to the Names and Attributes of Allah at the same time negating what must be negated regarding Allah, the Most High, such as comparison and explaining how. And the teachers of the second school affirm the obligation to change the meanings of the evidences regarding the Names and Attributes of Allah. And these two paths differ completely and their differing is clear from the following example:

Allah, the Most High says:

IS GS 3 Ges be 1 Le “Nay, both His Hands are widely outstretched. He spends (of His bounty) as He wills.“""} And He says, reporting His rebuke of Iblis when he refused to prostrate to Adam, peace be upon him, in accordance with Allah’s Command:

“(Allah) said: 0 Iblis ( Satan)! What prevents you from prostrating yourself to one whom I have created with Both My Hands.""?! And the teachers of the two schools have differed regarding the meaning of the two Hands which Allah, the Most High has confirmed for Himself.

Those belonging to the first school said: The apparent meaning must remain, and the existence of two real Hands must be confirmed for Allah, in a manner befitting Him.

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Those belonging to the second school said: The obvious meaning must be changed and it is forbidden to confirm the existence of real Hands for Allah, the Most High. Then they differed as to whether their meaning is Strength or Blessings.

From this example, it is clear that the paths of the two schools are different and incompatible and it is not possible to combine them both in one attribute, which is Ahlus-Sunnah.

Therefore, the description of Ahlus-Sunnah wal-Jama‘ah must belong to only one of them, and not the other, and we will judge between them with fairness, and we will submit them both to the measure of impartiality which is the Book of Allah and the Sunnah of the Messenger of Allah #% and the sayings of the Companions, may Allah be pleased with them, and those who faithfully followed them among the Salaf of the (Muslim) community and their Imams.

There is nothing in this measure of impartiality which proves in any manner whatsoever, either open or implied, or which is clearly understood, nor is there any indication in that, of what the second school claims. Rather, in this measure (i.e. the Qur’an and the Sunnah) there is evidence that is clear, obvious and indicative for what the first school claims. Accordingly, it is determined that the attribute of Ahlus-Sunnah wal-Jama‘ah belongs exclusively to them, and the second school does not share in it with them. Because the ruling of their sharing in it with them is unjust and an attempt to reconcile two opposites; and injustice is forbidden by the Islamic Law, and reconciling two opposites is rejected by logic.

As for the claim of the second school (those who make Ta‘wil): It is that there is no objection to making Ta’wil of the Names and Attributes of Allah, as long as it does not contradict any legal evidence.

We say: Simply changing the meaning of the words from their apparent one, without any lawful evidence contradicts the

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evidence, and to do so is to speak of Allah, the Most High without knowledge, and Allah, the Most High has forbidden that in His Words:

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“Say (O Muhammad 3%): (But) the things that my Lord has indeed forbidden are Al-Fawahish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.’

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‘And follow not (O man, i.e., say not or do not or witness not) that

of which you have no knowledge. Verily, the hearing, and the

sight, and the heart of each of those ones will be questioned (by

Allah).’") And those who corrupt the meanings of Allah, the Most High’s Names and Attributes have no knowledge transmitted to them about those things whose meanings they change. Nor do they have any rational theory, except doubts which they cite as evidence, some of the things contradict others and necessitate an attribution of imperfection in Allah’s Nature and in His Attributes and His Revelation, which is greater than the imperfections which they claim would result from confirming them in their obvious meanings, and this is not the place to speak extensively about that.

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All that is intended is to make it clear that the description of Ahlus-Sunnah may not be given to two groups which differ completely in their way of thinking; the only one which deserves it is the one whose sayings agree with the Sunnah; and there can be no doubt to anyone who examines these beliefs with knowledge and impartiality that those who belong to the first school (not those who make Ta‘wil) have more right to bear the aforementioned description than those of the second school (those who make Ta’wil), therefore, it is not correct to divide Ahlus-Sunnah into two categories; rather they are one group.