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Ruqyah, amulets, and tiwalah are shirk
Original (Arabic): https://binbaz.org.sa/fatwas/9/الرقى-والتماىم-والتولة-شرك
Question: What is the meaning of the hadith: "Indeed, incantations, amulets, and love-charms are shirk"?
Answer: The hadith is sound in its chain of transmission; it was reported by Ahmad and Abu Dawud from the hadith of Ibn Mas'ud, and its meaning according to the people of knowledge is: that ruqyah which consists of words whose meaning is unknown, or of the names of devils, or the like, is prohibited. Al-tiwalah is a type of sorcery which people call "diverting" and "attracting affection." Al-tama'im are objects hung on children against the evil eye or the jinn, and they may also be hung on the sick and on adults, and they may also be hung on camels and the like — the answer concerning this has already been given in the answer to the third question. What is hung on riding animals is called al-awtar, and it falls under minor shirk, its ruling being the same as that of tama'im. It has been authentically reported from the Messenger of Allah ﷺ: He sent, during one of his military expeditions, a messenger to the army saying to them: Let there not remain around the neck of any camel a collar of bowstring except that it be cut off. This is evidence for the prohibition of amulets altogether, whether they are from the Qur'an or otherwise.
Likewise, ruqyah is haram if it is unknown, but if the ruqyah is known and contains no shirk and nothing contrary to the Sharia, then there is no harm in it, because the Prophet ﷺ He recited ruqyah repeatedly, and said: There is no harm in ruqyah so long as it does not constitute shirk. Narrated by Muslim.
And likewise ruqyah in water, there is no harm in it, and that is by reciting into the water and the sick person drinking it, or having it poured over him, for the Prophet did that ﷺ It is established in Sunan Abi Dawud, in the Book of Medicine: that he ﷺ He recited over water for Thabit ibn Qays ibn Shammas, then poured it upon him, and the salaf used to do that, so there is no harm in it.[1].
Likewise, ruqyah is haram if it is unknown, but if the ruqyah is known and contains no shirk and nothing contrary to the Sharia, then there is no harm in it, because the Prophet ﷺ He recited ruqyah repeatedly, and said: There is no harm in ruqyah so long as it does not constitute shirk. Narrated by Muslim.
And likewise ruqyah in water, there is no harm in it, and that is by reciting into the water and the sick person drinking it, or having it poured over him, for the Prophet did that ﷺ It is established in Sunan Abi Dawud, in the Book of Medicine: that he ﷺ He recited over water for Thabit ibn Qays ibn Shammas, then poured it upon him, and the salaf used to do that, so there is no harm in it.[1].
- Majmu' Fatawa Ibn Baz (1/52).