❖ Question:
Is it permissible to use amulets, ruqyah, or written supplications for the sick or the mentally afflicted—whether they are from the Qur'an and Sunnah or other sources?
❖ Answer:
Alḥamdulillāh, waṣ-ṣalātu was-salāmu ʿalā Rasūlillāh. Ammā baʿd:
This issue has been extensively discussed. Below is a summary based on the Fatāwā of the Council of Senior Scholars (Hay’at Kibar al-‘Ulamāʾ) (1/15) and Fatāwā of the Permanent Committee (al-Lajnah al-Dā’imah) (1/125), containing clear evidence on this matter.
The Prophet ﷺ said:
“Present your ruqyah to me. There is nothing wrong with a ruqyah that does not involve shirk.”
→ (Ṣaḥīḥ Muslim, Kitāb al-Salām, 2200)
The scholars are unanimous that a ruqyah is permissible if it is free of shirk and its meaning is clear.
However, ruqyah and duʿāʾs are only causes (asbāb) by Allah's will—they have no inherent power on their own.
If an amulet (taʿwīdh) includes unclear words, non-Islamic prayers, magical phrases, or invocations to beings other than Allah, then such amulets are ḥarām and often constitute shirk.
The Prophet ﷺ said:
“Whoever wears a tamīmah (amulet), may Allah not fulfill his need; and whoever wears a shell (manqah), may Allah not give him peace.”
→ (Musnad Aḥmad 4/154 – Ḥasan)
Another narration states:
“Whoever wears a tamīmah has committed shirk.”
→ (Musnad Aḥmad 17440 – Ṣaḥīḥ)
🗣 ʿAbdullāh ibn Masʿūd (رضي الله عنه) said:
“Ruqyahs, amulets, and love spells are shirk.”
→ (Sunan Abū Dāwūd 3883, Ibn Mājah 353, Ṣaḥīḥ Ibn Ḥibbān 1413, al-Mustadrak al-Ḥākim 4/217 – Ṣaḥīḥ)
→ Authenticated by Shaykh Shuʿayb al-Arnāʾūṭ as ḥasan.
If the amulet consists of Qur’anic verses or authentic supplications, there is a difference of opinion among the scholars.
Some scholars hold that even Qur’anic or Sunnah-based amulets are impermissible due to the following reasons:
✔ The Prophet ﷺ and the Companions never used or recommended them.
✔ It opens the door to approving non-Qur’anic and shirk-based amulets.
✔ Such amulets are often subject to disrespect, such as entering filthy places.
🗣 ʿAbdullāh ibn Masʿūd (رضي الله عنه) said:
“The Companions disliked both Qur’anic and non-Qur’anic amulets.”
→ (Muṣannaf Ibn Abī Shaybah 3524 – Ṣaḥīḥ)
🗣 Imām Abū ʿUbayd (رحمه الله) said:
“Some Companions and Tābiʿīn disliked writing Qur’anic verses to be drunk by the sick.”
→ (Faḍāʾil al-Qur’ān 1/11, Muṣannaf Ibn Abī Shaybah 8/27)
🗣 Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:
“There is no clear evidence for hanging Qur’anic verses as taʿwīdh, so it is a bidʿah (innovation).”
→ (Fatāwā Ibn Taymiyyah 1/92 – Authentic)
Other scholars permit Qur’anic and authentic duʿāʾ-based amulets under strict conditions:
✔ Only Qur’anic verses or authentic supplications are used.
✔ The amulet is free of shirk and superstition.
✔ The amulet is treated respectfully, not exposed to impurity or disrespect.
🗣 Ibn ʿAbbās (رضي الله عنهما) reportedly said:
“If a woman suffers difficulty during childbirth, write verses in a bowl, wash them off, and let her drink.”
→ (Ibn al-Sunnī 619, Kanz al-ʿUmmāl 28381 – Weak chain)
🗣 Shaykh Ibn ʿUthaymīn (رحمه الله) said:
“If the amulet contains only Qur’anic verses, and it is used for ruqyah and not hung, then it is permissible.”
→ (Fatāwā Ibn ʿUthaymīn 1/185 – Authentic)
🗣 Shaykh Ṣāliḥ al-Fawzān (حفظه الله) said:
“The better way is to recite the adhkār verbally instead of using taʿwīdh, as this was the practice of the Prophet ﷺ.”
→ (Fatāwā al-Lajnah al-Dā’imah 1/125 – Authentic)
◈ Amulets containing shirk or unclear, non-Islamic content are ḥarām and invalid.
◈ Even Qur’anic amulets are a point of scholarly disagreement.
◈ The safest and most virtuous approach is to recite ruqyah and duʿāʾs verbally, following the Sunnah of the Prophet ﷺ.
◈ Avoiding innovations is essential, and all healing should be sought through permitted, sharʿī means.
(References: Fatāwā Ibn Taymiyyah, Fatāwā Ibn ʿUthaymīn, Fatāwā al-Lajnah al-Dā’imah, Zād al-Maʿād, Ṣaḥīḥ Muslim, Sunan Abū Dāwūd, Musnad Aḥmad)
وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
Is it permissible to use amulets, ruqyah, or written supplications for the sick or the mentally afflicted—whether they are from the Qur'an and Sunnah or other sources?
❖ Answer:
Alḥamdulillāh, waṣ-ṣalātu was-salāmu ʿalā Rasūlillāh. Ammā baʿd:
This issue has been extensively discussed. Below is a summary based on the Fatāwā of the Council of Senior Scholars (Hay’at Kibar al-‘Ulamāʾ) (1/15) and Fatāwā of the Permanent Committee (al-Lajnah al-Dā’imah) (1/125), containing clear evidence on this matter.
✿ Ruqyah (Incantation) with the Qur’an and Authentic Adhkār is Permissible — Without Shirk
The Prophet ﷺ said:“Present your ruqyah to me. There is nothing wrong with a ruqyah that does not involve shirk.”
→ (Ṣaḥīḥ Muslim, Kitāb al-Salām, 2200)
The scholars are unanimous that a ruqyah is permissible if it is free of shirk and its meaning is clear.
However, ruqyah and duʿāʾs are only causes (asbāb) by Allah's will—they have no inherent power on their own.
✿ Forbidden and Shirk-Based Amulets
If an amulet (taʿwīdh) includes unclear words, non-Islamic prayers, magical phrases, or invocations to beings other than Allah, then such amulets are ḥarām and often constitute shirk.
The Prophet ﷺ said:“Whoever wears a tamīmah (amulet), may Allah not fulfill his need; and whoever wears a shell (manqah), may Allah not give him peace.”
→ (Musnad Aḥmad 4/154 – Ḥasan)
Another narration states:“Whoever wears a tamīmah has committed shirk.”
→ (Musnad Aḥmad 17440 – Ṣaḥīḥ)
🗣 ʿAbdullāh ibn Masʿūd (رضي الله عنه) said:
“Ruqyahs, amulets, and love spells are shirk.”
→ (Sunan Abū Dāwūd 3883, Ibn Mājah 353, Ṣaḥīḥ Ibn Ḥibbān 1413, al-Mustadrak al-Ḥākim 4/217 – Ṣaḥīḥ)
→ Authenticated by Shaykh Shuʿayb al-Arnāʾūṭ as ḥasan.
✿ Scholarly Disagreement Regarding Qur’anic Amulets
If the amulet consists of Qur’anic verses or authentic supplications, there is a difference of opinion among the scholars.
➊ First Opinion: Even Qur’anic Amulets Are Impermissible
Some scholars hold that even Qur’anic or Sunnah-based amulets are impermissible due to the following reasons:
✔ The Prophet ﷺ and the Companions never used or recommended them.
✔ It opens the door to approving non-Qur’anic and shirk-based amulets.
✔ Such amulets are often subject to disrespect, such as entering filthy places.
🗣 ʿAbdullāh ibn Masʿūd (رضي الله عنه) said:
“The Companions disliked both Qur’anic and non-Qur’anic amulets.”
→ (Muṣannaf Ibn Abī Shaybah 3524 – Ṣaḥīḥ)
🗣 Imām Abū ʿUbayd (رحمه الله) said:
“Some Companions and Tābiʿīn disliked writing Qur’anic verses to be drunk by the sick.”
→ (Faḍāʾil al-Qur’ān 1/11, Muṣannaf Ibn Abī Shaybah 8/27)
🗣 Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:
“There is no clear evidence for hanging Qur’anic verses as taʿwīdh, so it is a bidʿah (innovation).”
→ (Fatāwā Ibn Taymiyyah 1/92 – Authentic)
➋ Second Opinion: Qur’anic Amulets Are Permissible with Conditions
Other scholars permit Qur’anic and authentic duʿāʾ-based amulets under strict conditions:
✔ Only Qur’anic verses or authentic supplications are used.
✔ The amulet is free of shirk and superstition.
✔ The amulet is treated respectfully, not exposed to impurity or disrespect.
🗣 Ibn ʿAbbās (رضي الله عنهما) reportedly said:
“If a woman suffers difficulty during childbirth, write verses in a bowl, wash them off, and let her drink.”
→ (Ibn al-Sunnī 619, Kanz al-ʿUmmāl 28381 – Weak chain)
🗣 Shaykh Ibn ʿUthaymīn (رحمه الله) said:
“If the amulet contains only Qur’anic verses, and it is used for ruqyah and not hung, then it is permissible.”
→ (Fatāwā Ibn ʿUthaymīn 1/185 – Authentic)
🗣 Shaykh Ṣāliḥ al-Fawzān (حفظه الله) said:
“The better way is to recite the adhkār verbally instead of using taʿwīdh, as this was the practice of the Prophet ﷺ.”
→ (Fatāwā al-Lajnah al-Dā’imah 1/125 – Authentic)
Conclusion:
◈ Amulets containing shirk or unclear, non-Islamic content are ḥarām and invalid.
◈ Even Qur’anic amulets are a point of scholarly disagreement.
◈ The safest and most virtuous approach is to recite ruqyah and duʿāʾs verbally, following the Sunnah of the Prophet ﷺ.
◈ Avoiding innovations is essential, and all healing should be sought through permitted, sharʿī means.
(References: Fatāwā Ibn Taymiyyah, Fatāwā Ibn ʿUthaymīn, Fatāwā al-Lajnah al-Dā’imah, Zād al-Maʿād, Ṣaḥīḥ Muslim, Sunan Abū Dāwūd, Musnad Aḥmad)
وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
