[ptolerezort]

IT IS MENTIONED IN AAMAAL-E-QURANI,PAGE 134 BY MAULANA ASHRAF ALI THANWI(PUBLISHED BY JASIM BOOK DEPOT,URDU BAZAR JAMA MASJID DELHI)THAT IF A WOMAN HAS EXCESSIVE MENSTRUAL BLEEDING,THE VERSE(SURAH AL-IMRAN: 3:44) SHOULD BE WRITTEN ON THREE DIFFERENT PIECES OF PAPER,ONE TIED ON HER RIGHT AND THE OTHER ON HER LEFT AND THE THIRD PIECE OF PAPER WITH THE QURAANIC VERSE TO BE HUNG BELOW THE NAVAL.THIS VERSE OF THE QURAN,"MOHAMMED(SALLALLAHU ALAIHE WA SALLAM)IS NO MORE THAN A MESSENGER,AND INDEED (MANY)MESSENGERS HAVE PASSED AWAY BEFORE HIM.IF HE DIES OR IS KILLED .WILL YOU THEN TURN ON YOUR HEELS (AS DISBELIEVERS)AND HE WHO TURNS BACK ON HIS HELLS,NOT THE LEAST HARM WILL HE DO TO ALLAH,AND ALLAH WILL GIVE REWARD TO THOSE WHO ARE GRATEFUL"(SURAH AL-IMRAN:3:144) Someone asked me about the above text.... to prove from Qur'aan and Ahadith....

[ëàìèíàò]

It might be a mujarrib amal whts wrong with that.?

[24MurinivaMak]

Someone asked me about the above text.... to prove from Qur'aan and Ahadith....

Brother, a ruqya containing quran or hadith doesnt have to have a reference bcause it's not worship, it's only a treatment, as Allah said that there is shifa in quran. some one who insists on a reference for each ruqya only proves his own ignorance.

[24MurinivaMak]

"Make use of the two remedies: honey and the Qur'an." (Tirmithi)

[24MurinivaMak]

In the name of Allah, Most Compassionate, Most Merciful,
Hanging or wearing of amulets (ta’wiz) is normally permissible for protection or healing provided certain conditions are met:

1) That they consist of the names of Allah Almighty or his attributes;

2) That they are in Arabic;

3) That they do not consist of anything that is disbelief (kufr);

4) The user does not believe the words have any affect in themselves, but are empowered to do so by Allah Most High.

It is narrated from Amr ibn Shu’ayb, from his father, from his grandfather (Abdullah ibn Amr ibn al-Aas (Allah be pleased with them all), that the Messenger of Allah (Allah bless him & give him peace) used to teach them (the Sahabas) for fearful situations the following words:

“I seek refuge in Allah’s perfect words from His wrath, the evil of his servants, the whispered insinuations of devils, and that they come to me”

Abd Allah ibn Amr used to teach these words to those of his sons who had reached the age of reason, and used to write them and hang them upon those who had not reached the age of reason (narrated by Abu Dawud & Tirmidhi, and Tirmidhi classed it as an authentic narration).

In the Musannaf of Imam Abu Bakr ibn Abi Shayba, the permissibility of hanging Ta’wizes is reported from many of the Companions and early Muslims (Salaf), including: Sa’id ibn al-Musayyab, Ata', Mujahid, Abd Allah ibn Amr, Ibn Sirin, Ubaydullah ibn Abd Allah ibn Umar, and others (Allah be well pleased with them all). [See: al-Musannaf, 5.439].

Due to the above, most of the scholars have declared the using of amulets (ta’wiz) permissible as long as the above conditions are met. It is similar to using medication which is permissible and not against the concept of reliance in Allah (tawakkul) or monotheism Tawhid. However, it is not permissible to regard the Ta’wiz to be effective in it self, just as it is not permissible to regard medicines to be effective in them selves.

As for that which is reported from some, including Ibn Mas’ud (Allah be pleased with him), that hanging Ta’wizes is shirk, this is understood to mean those Ta’wizes that resemble the one’s used in the days of ignorance (jahiliyya), or if used thinking that it is the ta’wiz itself that cures or protects, not Allah, or if it contains impermissible invocations or one’s whose meaning is not known.

The great Hanafi Jurist, Imam Ibn Abidin (Allah have mercy on him) states:

“Using of Ta’wizes will not be permissible if they are written in a non-Arabic language in that its meaning is not known. They may consist of black magic, disbelief or impermissible invocations. However, if they consist of Qur’anic verses or prescribed supplications (duas), then there is nothing wrong with using them (Radd al-Muhtar).

Imam Ibn Taymiyya (Allah have mercy on him) writes in his Fatawa: “
It is permissible for an ill or troubled person, that certain verses from the Qur’an are written with pure ink, then it is washed and given to the ill to drink. Ibn Abbas (Allah be pleased with him) is reported to have mentioned a certain Dua that should be written and placed close to the woman who is experiencing hard labour at the time of giving birth.
Sayyiduna Ali (Allah be pleased with him) says: This Dua should be written and tied to the arm of the woman. We have experienced that there is nothing more amazing than this” (Fatawa Ibn Taymiyya, 19/65).

Imam Ibn Taymiyya’s student Imam Ibn al-Qayyim also narrates the permissibility of using Ta’wizes from a number of salafs including the great Imam Ahmad ibn Hanbal (Allah have mercy on him). Thereafter Ibn al-Qayyim himself quotes various Ta’wizes (Zad al-Ma’ad, 3/180).

In view of the foregoing, it becomes clear that generally using of Ta’wizes is not something that is impermissible or Shirk. However, it is necessary that the above mentioned conditions are met.

Today we have people who are victims of immoderation. There are some people who declare all types of Ta’wizes to be Shirk and Kufr. Others, on the other hand, think Ta’wizes to be everything. Both these types of understandings are incorrect.

Using of Ta’wizes is permissible, but with moderation. Normally it is better to recite the Duas which are prescribed for every problem and illness, and along with that resort to medical treatment. However, if Ta’wizes are used sometimes, then it is permissible.

If there is a fear that a person will begin to think the Ta’wiz to be effective in it self, then he should not be given the Ta’wiz. This will be the decision of the person who is giving the Ta’wiz, and not for us to decide for him.

There are many people who never make Dua and are neglectful of the Shariah injunctions, but always depend on Ta’wizes. For such people, it is better not to give them Ta’wizes, rather to direct them to the straight path.

Once, a sister asked me to mention to her a Dua or write something for her in order to get married to someone she desired, and she also mentioned that her Duas were not being answered. I asked: “Do you cover your self when you emerge out of your home?” no, was the reply. I said: “Do you perform your Salat (Prayers)?” Again, “no” was the reply. I said: “From tomorrow, you make this special Dua after the Fajr Salat, and you carry on performing this for 6 months, and Insha Allah your Dua will be accepted. Also a very Important Ta’wiz is that you recite a certain Dua and blow on your scarf and wear that scarf when emerging out of your home”!

In conclusion, generally it is permissible to use amulets (ta’wizes) in compliance with the conditions mentioned above. However, if there is something that is impermissible, then it will not be allowed.

And Allah Knows Best

Mufti Muhammad ibn Adam
Darul Iftaa
Leicester , UK

[dicemets]

IT IS MENTIONED IN AAMAAL-E-QURANI,PAGE 134 BY MAULANA ASHRAF ALI THANWI(PUBLISHED BY JASIM BOOK DEPOT,URDU BAZAR JAMA MASJID DELHI)THAT IF A WOMAN HAS EXCESSIVE MENSTRUAL BLEEDING,THE VERSE(SURAH AL-IMRAN: 3:44) SHOULD BE WRITTEN ON THREE DIFFERENT PIECES OF PAPER,ONE TIED ON HER RIGHT AND THE OTHER ON HER LEFT AND THE THIRD PIECE OF PAPER WITH THE QURAANIC VERSE TO BE HUNG BELOW THE NAVAL.THIS VERSE OF THE QURAN,"MOHAMMED(SALLALLAHU ALAIHE WA SALLAM)IS NO MORE THAN A MESSENGER,AND INDEED (MANY)MESSENGERS HAVE PASSED AWAY BEFORE HIM.IF HE DIES OR IS KILLED .WILL YOU THEN TURN ON YOUR HEELS (AS DISBELIEVERS)AND HE WHO TURNS BACK ON HIS HELLS,NOT THE LEAST HARM WILL HE DO TO ALLAH,AND ALLAH WILL GIVE REWARD TO THOSE WHO ARE GRATEFUL"(SURAH AL-IMRAN:3:144)

I have just heard this being quoted by Meraj Rubani in his noor tv lecture entitled jinnat aur uski haqeeqat (part 3 on youtube). He is implying that this is extremely disgraceful advice - that of hanging verses of the Quran beteen a woman's legs - this is what he says below the navel means. He is mocking Maulana Ashraf Ali Thanvi and implies he is "selling the Quran" and gave this example saying it is corrupt and wrong to follow these kind of advices. I did not feel comfortable with how he was going on and stopped listening and do not intend to finish listening to the series, and although I officially do not follow any particular scholars, I do feel inclined to Deobandi scholars so I suppose I am seeking aome reassurance for the above.

Also what does mujarrib amal mean? (post no.2)

[AbraxiaAsus]

Also what does mujarrib amal mean? (post no.2)

Proven to be true from experience.

[Cwvnyfsj]

Someone asked me about the above text.... to prove from Qur'aan and Ahadith....

I cant understand why does this need to be proven from Quran and Hadith?

[Cwvnyfsj]

IT IS MENTIONED IN AAMAAL-E-QURANI,PAGE 134 BY MAULANA ASHRAF ALI THANWI(PUBLISHED BY JASIM BOOK DEPOT,URDU BAZAR JAMA MASJID DELHI)THAT IF A WOMAN HAS EXCESSIVE MENSTRUAL BLEEDING,THE VERSE(SURAH AL-IMRAN: 3:44) SHOULD BE WRITTEN ON THREE DIFFERENT PIECES OF PAPER,ONE TIED ON HER RIGHT AND THE OTHER ON HER LEFT AND THE THIRD PIECE OF PAPER WITH THE QURAANIC VERSE TO BE HUNG BELOW THE NAVAL.THIS VERSE OF THE QURAN,"MOHAMMED(SALLALLAHU ALAIHE WA SALLAM)IS NO MORE THAN A MESSENGER,AND INDEED (MANY)MESSENGERS HAVE PASSED AWAY BEFORE HIM.IF HE DIES OR IS KILLED .WILL YOU THEN TURN ON YOUR HEELS (AS DISBELIEVERS)AND HE WHO TURNS BACK ON HIS HELLS,NOT THE LEAST HARM WILL HE DO TO ALLAH,AND ALLAH WILL GIVE REWARD TO THOSE WHO ARE GRATEFUL"(SURAH AL-IMRAN:3:144)

I have just heard this being quoted by Meraj Rubani in his noor tv lecture entitled jinnat aur uski haqeeqat (part 3 on youtube). He is implying that this is extremely disgraceful advice - that of hanging verses of the Quran beteen a woman's legs - this is what he says below the navel means. He is mocking Maulana Ashraf Ali Thanvi and implies he is "selling the Quran" and gave this example saying it is corrupt and wrong to follow these kind of advices. I did not feel comfortable with how he was going on and stopped listening and do not intend to finish listening to the series, and although I officially do not follow any particular scholars, I do feel inclined to Deobandi scholars so I suppose I am seeking aome reassurance for the above.

Also what does mujarrib amal mean? (post no.2)

Meraj Rabbani? Is this the same guy who misreads Quran ayats left and right during his talks?

[24MurinivaMak]

IT IS MENTIONED IN AAMAAL-E-QURANI,PAGE 134 BY MAULANA ASHRAF ALI THANWI(PUBLISHED BY JASIM BOOK DEPOT,URDU BAZAR JAMA MASJID DELHI)THAT IF A WOMAN HAS EXCESSIVE MENSTRUAL BLEEDING,THE VERSE(SURAH AL-IMRAN: 3:44) SHOULD BE WRITTEN ON THREE DIFFERENT PIECES OF PAPER,ONE TIED ON HER RIGHT AND THE OTHER ON HER LEFT AND THE THIRD PIECE OF PAPER WITH THE QURAANIC VERSE TO BE HUNG BELOW THE NAVAL.THIS VERSE OF THE QURAN,"MOHAMMED(SALLALLAHU ALAIHE WA SALLAM)IS NO MORE THAN A MESSENGER,AND INDEED (MANY)MESSENGERS HAVE PASSED AWAY BEFORE HIM.IF HE DIES OR IS KILLED .WILL YOU THEN TURN ON YOUR HEELS (AS DISBELIEVERS)AND HE WHO TURNS BACK ON HIS HELLS,NOT THE LEAST HARM WILL HE DO TO ALLAH,AND ALLAH WILL GIVE REWARD TO THOSE WHO ARE GRATEFUL"(SURAH AL-IMRAN:3:144)

I have just heard this being quoted by Meraj Rubani in his noor tv lecture entitled jinnat aur uski haqeeqat (part 3 on youtube). He is implying that this is extremely disgraceful advice - that of hanging verses of the Quran beteen a woman's legs - this is what he says below the navel means. He is mocking Maulana Ashraf Ali Thanvi and implies he is "selling the Quran" and gave this example saying it is corrupt and wrong to follow these kind of advices. I did not feel comfortable with how he was going on and stopped listening and do not intend to finish listening to the series, and although I officially do not follow any particular scholars, I do feel inclined to Deobandi scholars so I suppose I am seeking aome reassurance for the above.

Also what does mujarrib amal mean? (post no.2)

the written verse is not kept directly but folded and tied in cloth so it is no longer visible and this prevents any disrespect. And below the navel is a wide area, not necessarily reaching between the legs, It can be just below the umblicus- on the abdomen. So, what Hazrat Thanwi RA wrote is perfectly ok according to fiqh and books of previous Imams on Taweez and Ruqya.
Only a deviant thinks about that area (between the legs) always.

[leadmoffer]

Even Shyakh Ibn Uthaymeen (RA) considered this permissible:

************/en/ref/645

Type in islamqa dot com in the place of the ***. I say "even" since the Saudi Ulama are known for their aversion to bid'ah/what they consider as bid'ah.

[Sydneyfonzi]

Even Shyakh Ibn Uthaymeen (RA) considered this permissible:

************/en/ref/645

Type in islamqa dot com in the place of the ***. I say "even" since the Saudi Ulama are known for their aversion to bid'ah/what they consider as bid'ah.

Assalamu alaykum

jazkallahu khair

[24MurinivaMak]

Even Shyakh Ibn Uthaymeen (RA) considered this permissible:

************/en/ref/645

Type in islamqa dot com in the place of the ***. I say "even" since the Saudi Ulama are known for their aversion to bid'ah/what they consider as bid'ah.

brother, can you please paste it here since this site is banned in saudi and not accessible.
JzK

[22CreessGah]

Are you sure it's banned in Saudi? I remember being able to access it...

Anyway, here's the quote:

Some people write aayaat of the Qur’aan then wash them and drink the water. If anyone objects, they say, “It is the word of Allaah and we are seeking healing through it.” Is this action permissible?


Praise be to Allaah.

This action is permissible, i.e., if a person writes Qur’aan in a kind of “ink” that it is permissible to drink (e.g., saffron), then puts what he has written into water and shakes it, then drinks it. Some of the salaf used to do this, using vessels such as plates and the like. If someone does this, he has a precedent in the salaf or early generations of Islam. He may also take as evidence the general meaning of the aayah (interpretation of the meaning):

“And We send down from the Qur’aan that which is a healing and a mercy to those who believe…” [al-Isra’ 17:82]

If a person seeks healing from the Qur’aan in this manner and benefits from it (and there is no text to prove that doing so is haraam and no bad results occur), then it comes under the general meaning of this aayah. I've bolded the part that grants permissibility to all acts that involve the Qur'an and healing as long as there is no disrespect towards the Qur'an.

[leadmoffer]

Are you sure it's banned in Saudi? I remember being able to access it...

It's Shaykh Salih Munajjid's website - of course it's banned!! As they say, he is "Hizbi"/"Ikhwaani"/"Qutbi" subhanAllah.

[22CreessGah]

It's Shaykh Salih Munajjid's website - of course it's banned!! As they say, he is "Hizbi"/"Ikhwaani"/"Qutbi" subhanAllah.

Then how come he preaches at a mosque in Dammam/Khobar? I think it's the Bin Baz mosque.

[leadmoffer]

Then how come he preaches at a mosque in Dammam/Khobar? I think it's the Bin Baz mosque.

Allah knows best. Perhaps his khutbahs have to be pre-approved by the royals. Under any rate, he is not the only one who was clamped down on.

This was a news report on the issue:

Saudi blocks scholar website after fatwa control decree: report

RIYADH, September 3 (Xinhua) -- Saudi Arabia has blocked a website of a Muslim scholar, popular for dedicating a major section for issuing fat
was (religious edicts) to visitors seeking religious consultation, Saudi-owned Al-Arabiya reported.
The Saudi Communications and Information Technology Commission (CITC) blocked access to ************* (Islam: Question and Answer) of Saudi-based Syrian Sheikh Muhammad al-Munajjid apparently because of violating a royal order saying only approved scholars can issue fatwas, the network reported Friday on its website.
Earlier this month, Saudi King Abdullah bin Abdulaziz issued a decree, restricting the issuance of fatwas to only approved members of the Council of Senior Religious Scholars.
The move came after several fatwas issued by independent scholars have triggered heated debates in the ultra-conservative kingdom.
The decree curtailed the appearance of a number of popular clerics in public media. Controversial Royal Court adviser Sheikh Abdul Mohsen al-Obaikan has been reportedly stopped from presenting his daily morning radio show in the wake of the royal decree.
Another live daily show program featuring Sheikh Abdullah al- Rukban, a former member of the Council of Senior Religious Scholars, was taken off air for the same reason.
Another popular preacher, Youssef al-Ahmed, was ordered last week to stop giving unauthorized fatwas after he called for boycotting a supermarket chain that employs women as cashiers because it was a violation of Islamic law.
According to Al Arabiya report, many scholars have removed fatwa sections from their websites after the CITC move.

Allah knows best but maybe in their eyes, these "Qutbi" Shuyookh are seen as a threat to the Royal Family. It's no secret that there are many such Ulama in the Saudi jails.

[dicemets]

Salaam

Thanks for clarification. I always appreciate replies even though I do not post back often because I have young kids and no time.

I had never heard this speaker before - the topic sounded interesting to me, but I stopped listening even before he came to the real topic because I just sensed he was a bit off in his intro with what he was saying.