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| | Charms and Amulets Part 1 | |
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Ahmed Admin
Number of posts : 951 Registration date : 2006-10-07
| Subject: Charms and Amulets Part 1 Tue Oct 02, 2007 6:31 am | |
| Charms and Amulets Part 1 Compiled by Shawana A Aziz From As-Sunnah Bimonthly Islamic Newsletter Good and bad Fortune The life of this world is a test from Allah, Allah says: "(Allah is) Who has created death and life, that He may test which of you is best in deed." [Soorah al-Mulk (67): 2] He, the Most High, in His Great Wisdom has also created fluctuations, which are a part of the test, in order to test our patience and perseverance. Allah says: "We shall make a trial for you with evil and with good, and to Us you will be (sallallahu alaihe wa-sallam)eturned." [Soorah al-Ambiyah (21): 34-35] The Messenger of Allah (sallallahu alaihe wa-sallam) said: "Afflictions continue to befall believing men and women in their body, family and property, until they meet Allah burdened with no sins." [(Saheeh) by Shaikh al-Albanee in Sahihah (2280) at-Tirmidhee]
Allah's Messenger (sallallahu alaihe wa-sallam) said: "Those who are most afflicted among the people are the Prophets, then the best, then the (next) best. One is afflicted in accordance with (the strength of) his Deen. If his Deen is firm, his affliction is hard, and if his Deen is weak, his affliction is light. Indeed, one would be so much subjected to adversity until he walks among the people with any sins." [(Saheeh) by Shaikh al-Albanee in Saheeh al-Jamee (993) Musnad Ahmad and at-Tirmidhee] Therefore, afflictions and testing are required for a believer to achieve victory, honor and, well being.
The Qur'aan explains that the complete wisdom behind these occurrences is beyond our understanding, since our knowledge is limited to the apparent occurrences. Therefore, as Allah says in the Qur'aan: "Perhaps you may dislike something which is really good for you or like something (which is actuallly) bad for you, but Allah knows (what is best for you) and you do not." [Soorah al-Baqarah (2): 216]
Thus, what we know as good fortune and bad fortune are mere events predestined by Allah as a test for the human. They take place only by the Permission of Allah and He alone has the Power to avert their harm. It is the duty of a Muslim to have complete Tawakkul (reliance) on Allah and seek His aid in times of afflictions and trial. The Messenger of Allah (sallallahu alaihe wa-sallam) elaborated on this issue in his advise to Ibn Abbas (radhiallahu anhu), he said: "O young man! I will teach you a few words: "I'hfath (remember or observe the commands of) Allah and He will Ya'hfath (direct His care and aid at) you. I'hfath Allah and you will find Him with you (by His aid, knowledge and protection). 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]
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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
------------------------------------------------------------------------- Charms and Amulets contradict Tawheed Tawheed (belief in the Oneness of Allah) is the core of Islam. One of the fundamental beliefs of Tawheed is that Allah alone has the Power to benefit and harm, it is He alone Who can bring good and avert evil. Any notion, belief or saying, which contradicts this belief, leads to the unforgivable sin of Shirk (associating partners with Allah). Allah says: "Verily, Allah will not forgive Shirk, but He forgives anything besides it to whomsoever He wishes." [Soorah an-Nisa (4): 48] The belief associated with good luck charms that they attract good fortune and avert evil is thus committing Shirk. It was the practice of the Arabs at the time of Allah's Messenger (sallallahu alaihe wa-sallam) to wear lockets, bracelets, beads, shells, etc. as charms. Allah's Messenger (sallallahu alaihe wa-sallam) is reported to have rejected all such practices. Uqbah (radhiallahu anhu) reported: "Once a group of men approached the Messenger of Allah (sallallahu alaihe wa-sallam) to give their oaths of allegiance. The Prophet (sallallahu alaihe wa-sallam) accepted the oath from nine but refused one. When he was asked the reason, he (sallallahu alaihe wa-sallam) replied: "Verily, he is wearing an amulet (a charm)." The man put his hand in his cloak, pulled the amulet off and broke it, then made the oath. The Prophet (sallallahu alaihe wa-sallam) said: "Whoever wears an amulet has committed Shirk." [Musnad Ahmad. This Hadeeth was classed as Saheeh by Shaikh al-Albanee in al-Silsilah al-Saheehah, (492)] When new people accepted Islam during the time of Allah's Messenger (sallallahu alaihe wa-sallam) ; they often carried with them some pagan beliefs. One of them was the belief in charms, Abu Waaqid al-Laythee reported when Allah's Messenger (sallallahu alaihe wa-sallam) set out for Hunayn (the site of a major battle), they passed by a tree called Dhat Anwaar. The idolaters used to hang their weapons on its branches for good fortune. Some of the Sahabah y who were new to Islam asked the Prophet (sallallahu alaihe wa-sallam) to assign a similar tree for the Muslims. The Messenger of Allah (sallallahu alaihe wa-sallam) reprimanded them and said: "Subhan-Allah! This is just like what Moosa's people said to him: 'O Moosa! Make for us a god like they have gods." [At-Tirmidhee, Musnad Ahmad and others.] This Hadeeth demonstrates the grave danger of believing in charms, which are objects, like beads, bones, seashells, threads, horseshoe, nails etc. worn in the necks or hung on walls in order to avert evil and bring good fortune. Allah's Messenger (sallallahu alaihe wa-sallam) compared charms to idols and fake gods, who are worshiped instead of Allah. 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] Charms as a means of idol worship: Charms sometimes include pictures of saints and graves. Pictures are forbidden in Islam, and it should be made known that the basic reason behind the prohibition of pictures was to prevent Shirk from entering into the Aqeedah of the Muslims. Shirk first crept into the previous nation through pictures and graves. When righteous men died, people would erect their statues and make their pictures in places of gathering. The later generations eventually venerated these pictures and statues, and worshiped them besides Allah. When the churches of Ethiopia containing pictures were mentioned to Allah's Messenger (sallallahu alaihe wa-sallam), he said: "If any religious man dies amongst those people they would build a place of worship at his grave and make these pictures in it. They will be the worst creatures in the Sight of Allah on the Day of Resurrection." [Saheeh al-Bukharee and Saheeh Muslim]
Islam has prohibited all means, which could result in Shirk; one of them is the prohibitions is portraying pictures and hanging them. Moreover, hanging pictures of saints and graves in necks and believing them to be a means of blessings, or believing them to be able to avert evil is a clear Shirk, because this belief implies giving Divine Power to avert evil and bring good fortune, which is unique for Allah alone, to created beings. | |
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