Comparative Study of Islamic Jurisprudential Schools on the Legitimacy of Taweez

Abstract

This study places into comparison the permissibility and prohibition of talismans (Ta’weez) in Islam according to different schools of Islamic jurisprudence based on Quranic verses and Hadith. It examines where Sunni, Shia and other Islamic legal traditions differ on this question and what are the most important arguments and evidence that scholars provide in support of their positions. Evaluation of the legitimacy of talismans is based on the Quran and Sunnah. In favour of their permissibility, certain Quranic verses, Prophetic traditions, as well as other traditions such as the being admonished by a righteous converts with the words, 'Glory and Praise!' (Subhan Allahi wa la illaha il Allah) are quoted illustrating cases when written prayers or verses are used for protection or healing, as long as they are in accord with strict monotheistic principles. For example, certain researchers consent to Ta’weez if it is composed of Quranic verses, names of Allah or authentic invocations, without the presence of shirk elements. Examples from the Prophet’s (PBUH) life when he approved of Ruqyah (Qur'anic recitation for healing) which they equate with permitted talismans, are also cited. But opponents see talismans as a potential opener of the door to shirk (idolatry), fitnah (superstition) and bid’ah (innovation). Reliance on anything physical for protection they argue erodes tawakkul (trust in Allah) and even may amount to attributing supernatural powers to created things. Strictly some scholars forbid any type of written amulet even if it contains Quranic text because of its misuse or it leads to deviance of pure monotheism.However, there are many different positions. In general, Hanafi and Shafi’i schools are permissive in regards to Ta’weez under certain conditions, the Hanbali school is more restrictive. The Maliki position is somewhat intermediate, it allows it in few cases. Shia scholars, meanwhile, tend to be more accepting of it, having talismanic practices in their own tradition, but with theological justifications. The conclusion of the study is that the permissibility of talismans in Islam depen on the intention, their content and method of use. Some scholars find that if a Ta’weez does not contain shirk, is aligned with the Quranic teachings, does not promote dependency, then it is lawful. On the other hand, if that includes elements against Islam, endeavors in superstition or instead of relying on Allah, it is prohibited. Research is recommended to close the gaps in theology and to establish uniform guidelines to avoid the misuse of a good thing while respecting theological diversity. This contribution to a holistic understanding of Ta’weez in Islamic jurisprudence will facilitate scholars and Muslims in discussing, debating and approaching this issue with clarity and in compliance with core Islamic principles.

Keywords: Taweez, Islamic jurisprudence, Fiqh schools, Shirk and Bid‘ah, Spiritual healing