1. Hazaazah for the child who has hiccups They collect any amount of money, whatever it is, from seven people whose name has to be Muhammad, and they take it to a blacksmith to make what they call hazaazah, which they then place on the child’s clothes to take away the hiccups.
2. After giving birth, when the woman is still in the state of nifaas or postpartum bleeding, no other woman should enter upon her who has her monthly period, because that will prevent her from having children.
3. After small girls have been circumcised, they should not enter upon one another either.
And there are many other things of this nature. I want to know the religious evidence for the prohibition on this, because I believe that the first issue comes under the heading of amulets which are association of others with Allaah (shirk).
be to Allaah.
With regard to these myths which many people adhere to in
word and deed, there is no evidence for them either in Islam or in terms of
reason. Rather Islam forbids them and prohibits them, and they are forms of
With regard to the three myths mentioned in the question: the
first one comes under the heading of amulets; the second and third come
under the heading of tiyarah or a superstition. It has been clearly stated
that amulets and superstition are shirk.
With regard to the first myth:
It comes under the ruling on amulets which they believe can
bring benefit and ward off harm, and they are things which are worn such as
beads, strings, horse shoes, blue eyes, “hands of Fatima” and many other
things which they believe can bring good and benefit or ward off evil and
It was narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be
pleased with him) said: I heard the Messenger of Allaah (blessings and peace
of Allaah be upon him) say: “Ruqyah, amulets and love charms are shirk.”
Narrated by Abu Dawood (3883) and Ibn Majaah (3530): classed
as saheeh by al-Albaani in Saheeh Abi Dawood.
The ruling on the use of amulets -- including what is
mentioned in the question of wearing hazaazah -- is that the one who
acquires them or wears them, if he believes that they are a cause of
bringing benefits and warding off harm and that benefit and harm are in the
hand of Allaah, then he has fallen into minor shirk, because he has made
something that is not a means into a means.
If he believes that it can bring benefit or cause harm in and
of itself, then he has fallen into major shirk.
What anyone who has taken anything of that nature or anything
like it must do is get rid of it and repent to Allaah.
It was narrated from Abu Basheer al-Ansaari (may Allaah be
pleased with him) that he was with the Messenger of Allaah (blessings and
peace of Allaah be upon him) on one of his journeys, and the people were at
their places of rest. The Messenger of Allaah (blessings and peace of Allaah
be upon him) sent a messenger (saying): “No camel is to be left among any
group of people with a garland of sinew or a garland, but it is to be cut
Narrated by al-Bukhaari (2843) and Muslim (2115).
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have
mercy on him) said:
His words: “a garland of sinew or a garland” – the narrator
was not sure, but the former is more likely, because garlands were made from
sinew, and they believed that that could ward off the evil eye from the
camels. This is a false belief, because it is placing one’s hope in a thing
that is not a means or a cause. We have seen above that placing one’s hope
in things that are not shar’i or tangible means or causes is shirk, because
by placing his hope in them he is believing in them as means when Allaah has
not made them means, whether by His law or by His decree. Hence the Prophet
(blessings and peace of Allaah be upon him) ordered that these garlands be
cut. End quote.
Majmoo’ Fataawa al-Shaykh al-‘Uthaymeen
With regard to the second and third myths:
These come under the heading of superstition.
It was narrated from ‘Abd-Allaah ibn Mas’ood that the
Messenger of Allaah (blessings and peace of Allaah be upon him) said:
“Tiyarah (superstitious belief in bird omens) is shirk.” Narrated by Abu
Dawood (3910) and classed as saheeh by al-Albaani in al-Silsilah
Reality shows these myths mentioned in the question to be
false. Menstruating women often enter upon women who are in nifaas, to
congratulate them or to uphold ties of kinship and that never prevented the
woman from giving birth again.
And why shouldn't girls who have been circumcised enter upon
What harm can be caused by a menstruating woman or woman in
nifaas or a girl who has been circumcised entering upon a girl who has just
There is no harm in that; rather this is just an illusion and
myth which is in circulation among the common folk, as well as ignorance of
Tawheed and of Islamic teachings, and it is their lack of common sense.
We ask Allaah to set the affairs of the Muslims straight.
And Allaah knows best.