Wa `Alaikum-us-Salaam wa Rahmatullaahi wa Barakaatuh.
I'm sorry I don't have time right now to discuss everything in detail, and the only reason I'm replying is that I've seen this thread gone unanswered for so long.
There is no authentically reported narration from any Companion regarding amulets/charms/talismans.
shahidkhilji wrote:
In the of the Musannaf of Abu Bakr ibn Abi Shayba, the permissibility of hanging Ta’wizes is reported from many of the Companions and early Muslims (Salaf), including: Sa’id ibn al-Musayyib, Ata', Mujahid, Abd Allah ibn Amr, Ibn Sirin, Ubaydullah ibn Abd Allah ibn Umar, and others (Allah be well pleased with them all). [Musannaf, 5.439].
These people are all from the
Taabi`een or later generations with the exception of Abdullaah ibn Amr ibn Al-Aas (
radiyallaahu anhu), but if I remember correctly, the chains of narration of his report all contain Muhammad ibn Ishaaq ibn Yasaar, who is a
Mudallis of the third degree and he didn't state clearly who he heard it from. Accordingly, it's graded weak by Al-Albaanee and others.
As for the rest of them, then the opinions of those who came after the
Sahaabah (
radiyallaahu anhum) isn't evidence in the
Sharee`ah according to any Imaam, unless they unanimously agree, which isn't the case here.
Furthermore, if I remember correctly, this guy picked and chose from the
Musannaf, leaving out opinions of those who oppose his position.
shahidkhilji wrote:
Imam Ibn Taymiyya (Allah have mercy on him) says in his Fatawa:“It is permissible for an ill or troubled person that certain verses from the Qur’an are written with pure ink, then it is washed and given to the ill to drink. Ibn Abbas (Allah be pleased with him) is reported to have mentioned a certain Dua that should be written and placed close to the woman who is experiencing hard labour at the time of giving birth.Sayyiduna Ali (Allah be pleased with him) says: This Dua should be written and tied to the arm of the woman. We have experienced that there is nothing more amazing then this” (Fatawa Ibn Taymiyya, 19/65).Ibn Taymiyya’s student Imam Ibn al-Qayyim also narrates the permissibility of using Ta’wizes from a number of salafs including the great Imam Ahmad ibn Hanbal (Allah have mercy on him). Thereafter Ibn al-Qayyim himself quotes various Ta’wizes (Zad al-Ma’ad, 3/180
The narration of Ibn Abbaas (
radiyallaahu anhumaa) is not authentic, because its
isnaad has Muhammad ibn Abdir-Rahmaan ibn Abee Laylaa, who although truthful, has poor memory, according to Ibn Hajar. Ibn Taymiyyah mentioned all these narrations with their full
isnaads, but this deobandee you quoted omitted them.
The "Alee" mentioned after Ibn Abbaas's narration is one of its narrators Alee ibn Hasan ibn Shaqeeq, not Alee ibn Abee Taalib (
radiyallaahu anhu)!
As for washing Qur'anic or other inscriptions with water and drinking it, then Al-Imaam Aboo Bakr ibn Al-Arabee says regarding it: "It is a
bid`ah from
Shaitaan!" (
Aaridat-ul-Ahwadhee, 8/222).
Therefore, whoever claims otherwise has to bring proof from the authentic hadeeth or athaar of the Sahaabah, but so far all we've seen from them is:
1- Unauthentically narrated reports from the Sahaabah (
radiyallaahu anhum).
2- Statements of those whose opinions isn't evidence in the
Sharee`ah (unless they reach consensus).
3- Intentionally or unintentionally attributing to the Sahaabah statements of others.
4- Picking and choosing narrations that collaborate their position and omitting the rest.
5- Omitting isnaads even when the scholars mention them, so that their defects aren't apparent.
Finally, I ask everyone else to contribute to this discussion by adding to, checking and correcting what I've written.
And Allaah knows best.
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