ON THE USE OF TAMEEMAH/TA'WEEDH

Prepared by Abu Rumaysah Source :TROID Publications

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah alhumdulillaah was salaatu was salaamu alaa nabiyyinaa wa habeebinaa Muhammad

The hadeeth of `Amr ibn Shu`ayb, from his father, from his grandfather [`Amr ibn al-`Aas], that the Messenger of Allah (SAW) used to teach them for fearful situations the words: 'I seek refuge in Allah's perfect words from His wrath, the evil of His servants, the whispered insinuations of devils, and lest they come to me.' Abdullaah 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.

This full wording being reported by at-Tirmidhee [no.3754, 9/355 of Tuhfah al-Ahwadhee], the wording without the addition [Abdullaah bin Amr used to …] is reported by Abu Daawood [no. 3875, 10/386 of Awn al-Ma`bood]. A very similar wording without the addition is also reported via another munqati` route by Ahmad and others.

This hadeeth has been criticized by a number of scholars such as Al-Haafidh Al-Mundhiree as mentioned by Al-Haafidh Adheemabaadee in Awn al-Ma`bood [10/387] saying, "Its isnaad contains Muhammad bin Ishaaq and the critique concerning him has preceded and Amr bin Shu`ayb."

It was also criticised by Abdul Haqq Ad-Dahlawee who said, "This is what is depended upon to hang ta`weedhaat on the necks of young children and it has criticism [feehee kalaam]" as quoted by Al-Haafidh al-Mubaarakfooree in his Tuhfah al-Ahwadhee [9/356].

Shaykh al-Albaanee declares the hadeeth to be hasan without the addition as in his Da`eef Sunan at-Tirmidhee [no. 705], Saheeh Sunan at-Tirmidhee [no.2793], Da`eef Sunan Abu Daawood [no.840] Muhammad bin Ishaaq is a mudallis and reports the hadeeth via an`ana.

Shaykh Abdul Azeez bin Baaz says in his notes to 'Fath al-Majeed' [pg. 109], "The narration (of `Amr bin Shu`ayb) is weak and it does not prove the validity (of hanging ta`aaweedh). This is because ibn `Amr used to teach these words to his older sons and write them on tablets and hang them on the necks of his younger sons. Therefore the clear sense of these words shows that he hung them on their necks so that they could learn the words not that they act as a tameemah (i.e. ta`weedh). The tameemah is written on paper not on tablets. The evidence for what has preceded is that he made his older sons memorize the supplication."

However it is important to note that the matter of using tameemah is clear with regards to anything that does not contain only the Qur'ân, the Names and Attributes of Allaah or the authentic prescribed supplications of the Prophet (SAW). If however the tameemah does contain only the above mentioned three things then know that the Sahaabah themselves differed about the permissibility of this.

Imaam Muhammad bin Abdul Wahhab said in his 'Kitaab at-Tawheed', "…but if what is hung around the necks is (verses) of the Qur'ân then some of the Salaf allowed this and some of them did not allow this but rather considered it to be forbidden. From amongst this latter group was Abdullaah bin Mas`ud,"[may Allaah be pleased with him.]

Shaykh Abdurrahmaan bin Hasan, may Allaah have mercy upon him, said in commentary to these words, "Know that the scholars from amongst the Sahaabah and the Taabi`een and those who came after them differed about hanging tameemahs which contained only the Qur'ân or the Names and Attributes of Allaah (written in them).

A group said that this was permissible and this was the opinion of Abdullaah bin `Amr [indicating the above hadeeth] and it is the clear sense of what is reported from Aa`ishah. This was the opinion of Abu Ja`far al-Baaqir and Ahmad in a report from him. This group understood the hadeeth (containing the prohibition of using tameemahs) to refer to that which contained shirk in it.

Another group said that this was not permissible and this was the opinion of Ibn Mas`ud and Ibn Abbaas It is the literal sense of the saying of Hudhayfah and it is the opinion of Ahmad in report from him. This opinion was chosen by many of Ahmad's companions and declared with certainty by the later ones. They depended upon this hadeeth and other ahaadeeth that conveyed the same meaning.

I say: this opinion is the correct one due to three reasons that will become apparent for the one who considers carefully.

a) The generality of the prohibition and there is no (text) that would specify this generality

b) Preventing opening the doors to shirk.

c) The one who wears this will definitely be tried by wearing this when relieving himself, performing istinjaa and the likes.…."[Fath al-Majeed pg. 109]

A similar discussion was presented by Shaykh Saalih al-Uthaymeen is his commentary to Kitaab at-Tawheed.

An additional point concerning Ruqya: al-Haafidh as-Suyutee said, "the scholars are unanimously agreed that Ruqya is permissible when three conditions are met:

1) That it be with the Words of Allaah or with His Names and Attributes.

2) That it be in the Arabic Language with words whose meaning is understood.

3) That the person believe that the Ruqya in and of itself has no effect rather it is the decree of Allaah, the Exalted (that has the effect)." [Fath al-Majeed pg. 108]

I mention this to show the error of those 'Sufi masters' and 'peers' who go around teaching people weird and wonderful phrases that they make the people to believe will bring them benefit or others harm.

And our Lord Most High Knows best.