Dar-ul-Ifta Ahl-e-Sunnat

How is it to wear a ring with an Amulet (Ta’weez), Naad-e-Ali or any other sacred writing?

Question 1: What do the scholars of Islam and the Muftis of Shari’ah say in relation to the following: In order to protect themselves from illnesses and other problems, some people wear a ring with an amulet, Naad-e-Ali or other sacred writing. Is it permissible to wear such a ring?  (Questioner: Muhammad Adnan (Karachi)

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

It is permissible to wear a ring with an amulet, Naad-e-Ali or other sacred writings engraved on its stone. The ring that the Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم had made for himself had the engraving ‘محمد رسول الله.’ Similarly, the rings worn by the rightly guided caliphs and other companions رَضِىَ الـلّٰـهُ عَـنْهُم also had various writings engraved on them.

Having said that, it is important to note that the ruling of permissibility is issued if the ring is made of silver, weighs less than four and a half Masha [approximately 4.365 grams] and is not without a stone, but contains just one stone.

Out of their desire to wear [rings with] various stones, some people wear a ring containing more than one stone or wear more than one ring. In order to have writing engraved on the ring or due to various reasons, others make a ring that weighs more than four and a half Masha or one that does not have a stone. All of this is impermissible and Haraam for men, and to refrain from this is necessary for every man. Therefore, any male who wants to wear a ring should have it made in compliance with the conditions stipulated above.

Nonetheless, it is disliked (Makruh) and prohibited to wear a ring to the bathroom if it has the name of Allah عَزَّوَجَلَّ, the name of the Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم, Quranic words or any other sacred writing. Hence, such a ring should be removed and placed inside the pocket or somewhere safe prior to entering the bathroom.

وَاللہُ اَعْلَمُ  عَزَّوَجَلَّ  وَ رَسُوْلُہٗ اَعْلَم  صلَّی اللہ علیہ واٰلہٖ وسلَّم

Written by Mufti Fuzail Raza Attari

How is it for a Muqtadi (someone Offering Salah behind an Imam) to Recite Ta’awwuz and Tasmiyah?

Question 2: What do the scholars of Islam and the Muftis of Shari’ah say in relation to the following: Is a Muqtadi to recite Ta’awwuz and Tasmiyah (اعوذ بالله and بسم الله) after Sana? If he does recite them, will his Salah be valid? Questioner: Muhammad Kamran (Federal B Area, Karachi)

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

It is Sunnah for the Imam and the Munfarid (the one offering Salah alone) to recite Ta’awwuz and Tasmiyah after the Sana but before Qira`at. However, it is not Sunnah for the Muqtadi to recite Ta’awwuz and Tasmiyah when praying behind the Imam. This is because the recitation of Ta’awwuz and Tasmiyah is subject to Qira`at, and as Qira`at is not allowed for the Muqtadi to recite, so he is not to recite Ta’awwuz and Tasmiyah.

Note that when the Imam does not recite Qira`at aloud (جہراً), it will be deemed contrary to the Sunnah for the Muqtadi to recite Ta’awwuz and Tasmiyah. If the Imam has begun reciting Qira`at aloud (جہراً), it is not permissible for the Muqtadi to now recite Ta’awwuz and Tasmiyah. This is similar to how a Muqtadi cannot recite Sana after the Qira`at has begun to be recited out aloud, because it is now compulsory (Wajib) for him to listen to the recitation in silence.

When the Imam performs Salaam, it is necessary when a Masbooq (someone who joined the Salah late and missed a unit [Rak’at] of Salah) is making up for his missed unit (Rak’at) that he recites Qira’at. Therefore, in this case, it will be Sunnah for him to recite Ta’awwuz and Tasmiyah before the Qira’at.

وَاللہُ اَعْلَمُ  عَزَّوَجَلَّ  وَ رَسُوْلُہٗ اَعْلَم  صلَّی اللہ علیہ واٰلہٖ وسلَّم

Written by Mufti Fuzail Raza Attari

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