Taweez in Islam: Is It Permissible? (Evidence Based)

Islam is a universal and complete code of life. It provides clear guidance for every stage of human existence, including how to deal with illness, grief, and danger. This Deen (religion) was perfected during the lifetime of the Prophet Muhammad (PBUH); therefore, there is no scope for adding or subtracting anything from it. While Islam provides a complete framework for medical treatment, it strictly prohibits the use of amulets (Tabiz) or similar objects, classifying them as Shirk (polytheism). Understanding the ruling of taweez in Islam is crucial for maintaining pure faith and avoiding practices that contradict monotheism.

Practices such as wearing copper bracelets or eight-metal rings in the hope of curing diseases, tying pieces of leather to a cow’s neck for protection, tying black strings around a child’s waist or wrist to ward off the “evil eye,” or using cowrie shells are all prohibited in Islamic Shari’ah and are considered clear Shirk. This article discusses Tabiz and Ruqyah (incantations) in detail in the light of the Quran and Sahih Hadith.

Definition and Identity of Taweez in Islam

The word ‘Tabiz’ (تَعْوِيْذٌ) is an Arabic word derived from the root ‘Audhun’ (عَوْذٌ), which means to seek refuge. In the terminology of Hadith, it is called ‘Tamimah’ (تَمِيْمَة). Terminologically, anything hung on the body—whether it be an amulet, metal locket, animal bone, cowrie shell, or string—for the purpose of curing a disease, warding off the evil eye, or protecting against the harm of Satan, falls under the general category of taweez in Islam.

The View of the Quran on Taweez in Islam: Healing and Tawakkul

The core Islamic belief is that only Allah Almighty has the power to grant health when a person is sick. Medicine or doctors are merely Waseelah (means). When searching for teachings about taweez in quran, we find that the scripture emphasizes total reliance on Allah. If someone believes that a Tabiz or a string can protect them by itself, it is considered Shirk.

Allah Almighty says in the Holy Quran:

وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ ۖ وَإِن يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

“And if Allah touches you with adversity, there is no remover of it except Him. And if He touches you with good—then He is over all things competent.”

(Surah Al-An’am: 17)

In another verse, Allah says:

وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ ۖ وَإِن يُرِدْكَ بِخَيْرٍ فَلَا رَادَّ لِفَضْلِهِ ۚ يُصِيبُ بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ ۚ وَهُوَ الْغَفُورُ الرَّحِيمُ

“And if Allah touches you with hardship, there is no remover of it except Him; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful.”

(Surah Yunus: 107)

Allah Almighty explicitly questions:

قُلْ أَفَرَأَيْتُم مَّا تَدْعُونَ مِن دُونِ اللَّهِ إِنْ أَرَادَنِيَ اللَّهُ بِضُرٍّ هَلْ هُنَّ كَاشِفَاتُ ضُرِّهِ أَوْ أَرَادَنِي بِرَحْمَةٍ هَلْ هُنَّ مُمْسِكَاتُ رَحْمَتِهِ ۚ قُلْ حَسْبِيَ اللَّهُ ۖ عَلَيْهِ يَتَوَكَّلُ الْمُتَوَكِّلُونَ

“Say, ‘Have you considered: those you invoke besides Allah—if Allah intended me harm, are they removers of His harm; or if He intended me mercy, are they withholders of His mercy?’ Say, ‘Sufficient for me is Allah; upon Him [alone] rely the [wise] reliers.'”

(Surah Az-Zumar: 38)

Therefore, if Allah does not decree good for a servant, no amulet can bring it. Relying on Tabiz or disbelief-based spells for treatment can lead to dire consequences in the Hereafter.

Hadith About Taweez and Its Prohibition

The Prophet (PBUH) declared the use of amulets as Shirk and strictly prohibited it. There is more than one specific hadith about taweez that clarifies this stance. Some famous narrations in this regard are mentioned below:

1. Uqbah bin Amir (RA) reported that the Messenger of Allah (PBUH) said:

“Whoever wears an amulet, may Allah not fulfill his need; and whoever wears a seashell (for protection), may Allah not grant him peace.” (Musnad Ahmad: 17404)

2. The Incident of the Oath of Allegiance (Bay’ah): Once, a group of ten people came to the Prophet (PBUH). He accepted the oath of allegiance from nine of them but withheld it from one. When the Companions asked for the reason, he said, “He has an amulet on him.” The man then put his hand inside, tore the amulet off, and only then did the Prophet (PBUH) accept his allegiance, saying:

“Whoever hangs an amulet has committed Shirk.” (Musnad Ahmad: 17422; Silsila Sahihah: 492)

3. Ruwayfah bin Thabit (RA) reported that the Messenger of Allah (PBUH) said to him:

“O Ruwayfah! You may live for a long time after me. So, tell the people that whoever ties knots in his beard, or wears a string/necklace (amulet) around his neck, or cleans himself with the dung of animals or bones—certainly Muhammad (PBUH) has nothing to do with him.”

(Sunan Abu Dawood: 36; Sunan An-Nasa’i: 5067)

4. Abdullah bin Masud (RA) said, “I heard the Messenger of Allah (PBUH) say:

“Verily, spells (Ruqyah containing Shirk), amulets (Tamimah), and love-charms (Tiwalah) are Shirk.” (Sunan Abu Dawood: 3883; Ibn Majah: 3530)

Note: Here, the term ‘Tiwalah’ refers to a form of Black Magic (Sihr) or sorcery used to manipulate feelings between spouses. Islam classifies this act of using magic to alter destiny or feelings as clear Shirk.

5. Isa ibn Hamza (RA) said: “I visited Abdullah bin Ukaym (RA). He had a red swelling on his body. I asked, ‘Why don’t you use an amulet?’ He replied, ‘I seek refuge in Allah from that. Because the Prophet (PBUH) said:

“Whoever hangs something (like an amulet) will be entrusted to it (i.e., abandoned by Allah to the care of that object).”‘ (Sunan At-Tirmidhi: 2072)

Analysis: Scholars term the use of amulets as Shirk-ul-Asbab (Shirk of means). If one believes the amulet itself cures the disease, it is Major Shirk. If one believes Allah cures but the amulet is a medium, it is Minor Shirk and Haram (forbidden), because Allah has not designated it as a means of cure.

Ruqyah (Incantations): Valid and Invalid Types

Treatment through recitation (Ruqyah) has been practiced since ancient times. Islam did not ban all forms of Ruqyah; rather, it established a standard to distinguish the valid from the invalid.

(A) Valid or Shari’ah-Compliant Ruqyah

Ruqyah that utilizes verses of the Quran, the Names of Allah, or Duas (supplications) found in Sahih Hadith, and contains no words of Shirk, is permissible.

Awf bin Malik Ashja’i (RA) said: “We used to practice Ruqyah in the days of ignorance (Jahiliyyah). We asked the Messenger of Allah (PBUH) about it. He said:

‘Present your incantations to me. There is no harm in Ruqyah as long as it does not contain Shirk.'” (Sahih Muslim: 2200)

Some Valid Ruqyah Methods Taught by the Prophet (PBUH):

1. For the Evil Eye: Umm Salamah (RA) reported that the Prophet (PBUH) saw a girl in her house with a dark spot on her face (a sign of the evil eye). He said, “Perform Ruqyah for her, for she is under the influence of the evil eye.” (Sahih Bukhari: 5739; Sahih Muslim: 2197)
2. For Venomous Bites: Anas (RA) said, “The Messenger of Allah (PBUH) allowed Ruqyah for the evil eye, venomous bites, and sores/ulcers (Namlah).” (Sahih Muslim: 2196)
3. For Pain Relief: When Uthman bin Abul Aas (RA) complained of pain in his body, the Prophet (PBUH) told him to place his hand on the painful area, say ‘Bismillah’ three times, and then say the following seven times:
   أَعُوذُ بِعِزَّةِ اللَّهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ
   Transliteration: A’udhu bi’izzatillahi wa qudratihi min sharri ma ajidu wa uhadhiru.
   Translation: “I seek refuge in the glory and power of Allah from the evil of what I feel and worry about.” (Sahih Muslim: 2202)
4. Dua for the Patient’s Healing: Aisha (RA) reported that the Prophet (PBUH) used to rub his hand over a patient and say:
   أَذْهِبِ الْبَاسَ رَبَّ النَّاسِ اشْفِ أَنْتَ الشَّافِي لاَ شِفَاءَ إِلاَّ شِفَاؤُكَ شِفَاءً لاَ يُغَادِرُ سَقَمًا
   Transliteration: Adhibil-ba’sa Rabban-nas, ishfi antash-shafi, la shifa’a illa shifa’uka, shifa’an la yughadiru saqama.
   Translation: “O Lord of the people, remove the hardship and grant healing. You are the Healer. There is no healing except Your healing—a healing that leaves no illness behind.” (Sahih Bukhari: 5743)
5. Jibril’s (AS) Ruqyah for the Prophet (PBUH): Once, Jibril (AS) came to the Prophet (PBUH) when he was sick and performed Ruqyah with these words: “In the name of Allah, I perform Ruqyah for you, from everything that may harm you, from the evil of every soul or envious eye. May Allah heal you. In the name of Allah, I perform Ruqyah for you.” (Sahih Muslim: 2186)

(B) Invalid Ruqyah

Incantations or spells where the meaning is unintelligible, or which contain words of Shirk, are completely Haram. Abdullah bin Masud (RA) once tore a thread with a spell on it from his wife’s neck, declaring,

“The family of Abdullah is free from Shirk.” He described going to Jews or sorcerers for incantations as “the work of Satan.” (Sunan Abu Dawood: 3883)

Furthermore, when asked about ‘Nushrah’ (a type of counter-magic),

the Prophet (PBUH) said:

“It is from the work of Satan.” (Musnad Ahmad: 14110; Abu Dawood: 3868)

Conclusion

In conclusion, the foundation of a believer’s faith is that both illness and cure come from Allah. Therefore, consulting a doctor or taking medicine is not blameworthy, as these are proven physical means. However, the practice of using taweez in Islam consists of superstitious customs from the Days of Ignorance that lead one toward Shirk.

We should always place our reliance (Tawakkul) solely on Allah and, in times of illness, seek treatment through the Sunnah-compliant Duas and Ruqyah. May Allah protect us all from Shirk. Ameen.