Are Ruqyah, Amulets, and Love Charms Shirk? A Clear Fatwa Based on Authentic Prophetic Guidance
- Muiz As-Siddeeqi
- May 3
- 2 min read
Are Ruqyah, Amulets, and Love Charms Shirk? A Clear Fatwa Based on Authentic Prophetic Guidance
Question to Shaykh Ibn Baaz:
What is the meaning of the ḥadīth: “Indeed, ruqyā, tamā’im, and tiwalah are shirk (polytheism)”?
Shaykh Ibn Baaz Answer:
The ḥadīth has a sound chain of narration. It was reported by Aḥmad and Abū Dāwūd from the narration of Ibn Mas‘ūd. Its meaning according to the scholars is as follows:
Ruqyā (incantations): If the ruqyā consists of words whose meanings are unknown, or contains names of devils or the like, then it is prohibited.
Tiwalah (love charms): This is a type of magic, known as ṣarf (turning away) and ʿaṭf (causing affection).
Tamā’im (amulets): These are things hung on children for protection from the evil eye or jinn. They may also be hung on the sick, on adults, or even on animals such as camels.
A previous answer (in response to question three) already explained the ruling on such amulets. What is hung on animals is called awtār (singular: watir), and these fall under minor shirk, just like tamā’im. It is authentically reported from the Messenger of Allah (peace be upon him) that during one of his expeditions, he sent a messenger to the army with the instruction:
“Let there not remain on the neck of any camel a necklace made of string (watir) except that it is cut.”
This serves as proof for the prohibition of all tamā’im, whether they are made from the Qur’ān or anything else.
Similarly, ruqyā is prohibited if it contains unknown content. However, if the ruqyā is well-known and does not contain any shirk or anything contrary to the Sharī‘ah, then there is no harm in it—because the Prophet (peace be upon him) himself performed ruqyā and had it performed for him. He said:
“There is no harm in ruqyā as long as it does not involve shirk.”
(Reported by Muslim)
Also, ruqyā using water is permissible—i.e., reading over water and then having the sick person drink it or pouring it over them. The Prophet (peace be upon him) did this, as recorded in Sunan Abī Dāwūd in the Book of Medicine: he recited over water for Thābit ibn Qays ibn Shamās, then poured it over him. The Salaf (early generations) also used to do this, so there is no harm in it.
Source: Majmūʿ Fatāwā Ibn Bāz (1/52)
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