A dhimmī (a non-Muslim under Muslim protection) may also perform healing recitations using the Book of Allah. When Abū Bakr al-Siddīq entered upon ‘Ā’ishah while she was ill and a Jewish woman was reciting over her, he said, “Recite over her using the Book of Allah, Mighty and Majestic.” This has also been reported from the Prophet, peace and blessings be upon him, as related by ‘Abd al-Wahhāb. Thus, there is no disagreement over the permissibility of seeking protection through the Quran and performing healing recitations with it.
The scholars differed only over the permissibility of hanging protective charms and amulets around the necks of children, the sick, pregnant women, horses, and other animals when they contain passages from the Book of Allah, Mighty and Majestic, or recognizable words of His remembrance and His names—whether to seek recovery from illness or, while healthy, to ward off anticipated illness and the evil eye. The apparent meaning of Mālik’s statement, as transmitted by Ashhab in the Book of Prayer, permits this. It is also reported that he said there was no harm in it for the sick, but that he disliked it for healthy people seeking protection against the evil eye and feared illness.
As for amulets containing no remembrance of Allah, but instead Hebrew writing or things whose meaning is unknown, he does not permit them under any circumstances, whether for the sick or the healthy. This is based on the hadith:
“Whoever attaches himself to something is left to its care. Whoever hangs an amulet upon himself, may Allah not fulfil his purpose; and whoever hangs a shell upon himself, may Allah grant him no ease.”
It is also based on the report he relates in his Muwatta’: “During one of his journeys, while the people were taking their midday rest, the Messenger of Allah, peace and blessings be upon him, sent a messenger to proclaim that no necklace of bowstring or anything else was to remain around any neck without being cut off.”
Some scholars disliked amulets and did not permit any of them under any circumstances or in any condition, on account of these reports. Others permitted them during illness but prohibited them while healthy as a protection against feared illness or the evil eye. This accords with what is reported from ‘Ā’ishah, who said, “Whatever is hung after an affliction has befallen is not an amulet.”
Mālik’s statement in the aforementioned transmission of Ashhab is the view most likely to be correct on grounds of reasoning. It is difficult to accept that hanging an amulet containing no remembrance of Allah could be permitted under any circumstances. Nor is there any rational basis for distinguishing between health and illness with regard to those containing remembrance of Allah, except in following ‘Ā’ishah’s statement on the matter, since she would not say this merely on the basis of personal opinion. And Allah knows best.
His second view accords more closely with the transmitted reports, since it gives effect to all of them: the prohibition is understood to concern those containing no remembrance of Allah, while ‘Ā’ishah’s statement is understood to concern those containing remembrance of Allah.
Section
If someone afflicts another with the evil eye, the person who cast it is instructed to perform ablution for the afflicted person. The procedure is for him to wash his face and hands