as salaamu alaykum
May this reach you in good health and imaan,
Dear shaykh what is the ruling concerning taweez from the Quran and sunnah. Also shaykh some individuals have been quoting from the works of Mawlana ashraf ali thanawi rahimahullah (one of his works of supplications) and they quoted that there is a practice in which he says if one wants to cause hatred between two people (ie two evil people) then you should get a stone write a specific quranic ayah and then write the name ‘Allah’ in four boxes and then cover the stone and bury it between two graves.
Is this practice from the sunnah? THese individuals are attacking ali thanawi rahimahullah accusing him of practicing sorcery. What is the sunnah stance on this.
This is an important matter that needs understanding and in depth explanation, I hereby will attempt to address the issue in my best capacity and also ask ALLAH to aide me and guide me to explain it in the best manner that will be beneficial. ameen
Firstly , we all agree that sihr is a reality and its existance is a reality. It is only the mu’tazila that deny the existance of sihr. When there is the reality of sihr we see that rasulullaah salallaahu alayhi wa sallam was effected by the sihr of labid bin a’sim the yahudi and the last two chapters of the qur’aan were revealed to remove this effect. If a person has been effected by sihr and someone wants it removed , will it be permissible to use the knowledge of sihr to removed it or not? In tafseer Ahkaamul Qur’aan of Allamah qurtubi under the tafseer of ayah 102 of Surah baqarah the following passage has been extracted from it-
وٱختلفوا هل يُسئل الساحر حلّ السحر عن المسحور؛ فأجازه سعيد بن المسيّب على ما ذكره البخاري، وإليه مال المُزَنِيّ وكرهه الحسن البصري. وقال الشّعبي: لا بأس بالنُّشْرة. قال ٱبن بَطّال: وفي كتاب وَهْب بن مُنَبّه أن يأخذ سبع ورقات من سِدْر أخضر فيدقّه بين حجرين ثم يضربه بالماء ويقرأ عليه آية الكرسي، ثم يَحْسُو منه ثلاث حَسَوات ويغتسل به؛ فإنه يذهب عنه كل ما به، إن شاء الله تعالى، وهو جيّد للرجل إذا حُبس عن أهله.
“The ulema have differed over the issue whether it is permissible to ask a saahir to remove the sihr from a person on whom sihr was done? Saeed bin musayyib radhiyallaahu anhu had given permissibility for it as imam bukhaari has mentioned Imam muzuni rahimahullah was in favour of this verdict but hasan basri rahimahulah disliked it. Sha3bi rahimahullaah said that there is no problem with nushrah…”
this is further clearly explained in the ahkaamul qur’aan that was written on the command of moulana Ashraf Ali Thanwi rahimahullaah by moulana Zafar Ahmed Uthmaani rahimahullah Stating that imam Bukhaari rahimahullaah brought the narration of saeed bin musayyib Taleeqan in his saheeh from qataadah rahimahullaah who asked saeed bin musayyib about a person who is effected by sihr or who has been prevented from going to his wife can nushrah be used for its removal? saeed answered that there is no problem because good is intended by it. Nushrah is explained by ibn jowzi rahimahullaah as the removal of Sihr from the effected and this can only be possible when one knows sihr. Imaam ahmad bin hanbal rahimahullaah was asked of the removal of sihr ? He replied that there is no problem with it. In the musannaf of Abdur razaak it is mentioned that imaam sha3bi rahimahullah said that there is no problem with nushrah. Also further it is mentioned of two cures from sihr and its method that was narrated by hashid who mentioned he learned about it in Syria. hashid is one of the narrators of bukhaari from his saheeh.
As for the amal that is mentioned to cause separation between two people, Ml Thanwi has clearly mentioned that is should only be used for things permissible otherwise the person will be committing a great sin. This amal normally is used to remove a form of sihr that is known in arabic as tiwalah. This is a form of sihr to cause a person to fall in love with someone he/she dislikes or refuses to see.This causes the person to become totally and madly in love with the opposite person to such an extent that they then even break all ties with the family and also refuse to listen to any reason. On many instances this has been used by kuffar against muslims and fear of the person apostating becomes reality. If under such circumstances it is used will you call it wrong? Also does it consist of and declaration of haraam that they label him a scorceror? -As for burying it in the ground what is normally done with the pages that are worn out of old qur’aanulhakeem?
As for the usage of ta’weedh and ruqaa then this is clearly found in the books of ahaadeeth that has been taught by Rasulullaah salallaahu alayhi wa sallam himself. In muatta of imam maalik there is an incident that is narrated by the son of sahl bin hunayf radhiyallahu anhu of his father who was effected by the”eye” of another companion aamir bin rabi3a radhiyallahu anhu while he washing up. Sahl became severly ill and could not undertake the journey that we was to accompany Rasulullaah salallaahu alayhi wasallam on the next day. When Rasulullaah salallaahu alayhi wasallam was informed about it he called sayyidina aamir and rebuked him and ordered him to wash himself fully in a tub and pour the gathered water over sahl from behind which caused sahl radhiyalaahu anhu to become better immediately. Sahl then accompanied Rasulullaah salallaahu alayhi wasallam on the journey.”
i hope people with this will understand right from wrong and also see the hatred of the hateful .
And ALLAH knows best