Short Islamic Courses

Taweez (Ruqya) & its Permissibility

Here is some of the evidence that writing Taweez/duas etc. and wearing them is permissible. The Arabic is ‘Ruq-yah’ and covers reading and dum as well as writing and wearing. This is for ‘evil eye’, ‘sihr’ (black magic) and illness amongst other things.

1. Permissibility of using:

‘Auf b. Malik Ashja’i reported We practised Ruqyah in the pre-Islamic days and we asked: Allah’s Messenger ﷺ. what is your opinion about it? He said: Let me know your Ruqya? Heﷺ said: There is no harm in the Ruqya which does not contain shirk. (Saheeh Muslim 2,200)

حَدَّثَنِي أَبُو الطَّاهِرِ، أَخْبَرَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي مُعَاوِيَةُ بْنُ صَالِحٍ، عَنْ عَبْدِ الرَّحْمَنِ، بْنِ جُبَيْرٍ عَنْ أَبِيهِ، عَنْ عَوْفِ بْنِ مَالِكٍ الأَشْجَعِيِّ، قَالَ كُنَّا نَرْقِي فِي الْجَاهِلِيَّةِ فَقُلْنَا يَا رَسُولَ اللَّهِ كَيْفَ تَرَى فِي ذَلِكَ فَقَالَ ‏ “‏ اعْرِضُوا عَلَىَّ رُقَاكُمْ لاَ بَأْسَ بِالرُّقَى مَا لَمْ يَكُنْ فِيهِ شِرْكٌ ‏”‏ ‏.‏

2. Permissibility for use in evil eye, poison and illness:

It was narrated from Anas that the Prophet (ﷺ) allowed Ruqyah for the scorpion’s sting, the evil eye, and Namlah (sores or small pustules ulcers or sores on a person’s sides). (Ibne majah 3,516, Saheeh)

حَدَّثَنَا عَبْدَةُ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا مُعَاوِيَةُ بْنُ هِشَامٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَاصِمٍ، عَنْ يُوسُفَ بْنِ عَبْدِ اللَّهِ بْنِ الْحَارِثِ، عَنْ أَنَسٍ، أَنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ رَخَّصَ فِي الرُّقْيَةِ مِنَ الْحُمَةِ وَالْعَيْنِ وَالنَّمْلَةِ ‏.‏

This shows that evil eye actually exists and should be treated. Ruqya is one way. There are other ahadith showing other ways how black magic is done and additional ahadith in Bukhari and Muslim showing Ruqya being used.

3. Permissibility for writing and wearing:

Amr ibn Shu’aib (R) narrates from his father who narrates from his grandfather Abdullah ibn Amr (R) that Rasulullahﷺ said, “When anyone of you gets frightened in his sleep, let him recite this du’a,’ (then he mentioned the du’a) so Abdullah Ibn ‘Amar (R) would teach this du’a to those of his children who could read. As for those who could not, he would write it and hang it around their necks”. (Musannaf Ibn Abi Shaibah vol5 p439 & Tirmithi 3,528, Hassan)

عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ “‏ إِذَا فَزِعَ أَحَدُكُمْ فِي النَّوْمِ فَلْيَقُلْ أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّةِ مِنْ غَضَبِهِ وَعِقَابِهِ وَشَرِّ عِبَادِهِ وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ ‏.‏ فَإِنَّهَا لَنْ تَضُرَّهُ ‏”‏ ‏.‏ قَالَ وَكَانَ عَبْدُ اللَّهِ بْنُ عَمْرٍو يُلَقِّنُهَا مَنْ بَلَغَ مِنْ وَلَدِهِ وَمَنْ لَمْ يَبْلُغْ مِنْهُمْ كَتَبَهَا فِي صَكٍّ ثُمَّ عَلَّقَهَا فِي عُنُقِهِ ‏.

So clearly it was permitted by the blessed Prophetﷺ and his practiced by his beloved companions (R). All the above ahadith are sahih and/or hassan. There are plenty of other evidences from Qur’an and ahadith but the above should be enough. Therefore, all mention of ‘Ruqyah’ being haram or shirk is that for which contains shirk in it – for false gods. But the fact is, it is sunnah and permitted for reading, writing and wearing.

By Spirit Priest

1 responses on "Taweez (Ruqya) & its Permissibility"

  1. Na’aam but sheihk isnt that the taweez for those younger who could not read ?

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