31 mei 2011
Hand van Fatima komt uit het joodse cultuur kaballa en is bijgeloof en shirk!
NameHamsa, also romanized khamsa, is an Arabic word that literally means "five", but also the five fingers of the hand. It is also known as the hand of Fatima, commemorating Fatima Zahra, the daughter of the Prophet Muhammad.
This Muslim talisman passed into Jewish tradition and is widely used in North African and Middle Eastern Jewish communities. Jews retained the name hamsa, but renamed it the hand of Miriam, referencing the sister of the biblical Moses and Aaron, so as not to reference the daughter of the prophet of Islam.
 OriginsArchaeological evidence indicates that a downward pointing hamsa used as a protective amulet in the region predates its use by members of the monotheistic faiths. A universal sign of protection, the image of the open right hand is seen in Mesopotamian artifacts in the amulets of the Qāt IÅ¡tar and the Qāt Inana and in the Buddha's gesture (mudrā) of teaching and protection. Other symbols of divine protection based around the hand include the Hand-of-Venus (or Aphrodite) and the Hand-of-Mary that was used to protect women from the evil eye, boost fertility and lactation, promote healthy pregnancies and strengthen the weak.
One theory postulates a connection between the khamsa and the Mano Pantea (or Hand-of-the-All-Goddess), an amulet known to ancient Egyptians as the Two Fingers. In this amulet, the Two Fingers represent Isis and Osiris and the thumb, their child Horus and it was used to invoke the protective spirits of parents over their child. Another theory traces the origins of the hamsa to Carthage (Phoenicia) where the hand (or in some cases vulva) of the supreme deity Tanit was used to ward off the evil eye. According to Bruno Barbatti, while this motif is "the most important apotropaic sign in the Islamic world," many modern day representations continue to "show unmistakably that they derive from sex symbolism."
The hamsa's path into Jewish culture, and its popularity particularly in Sephardic and Mizrahi Jewish communities, can be traced through its use in Islam. The hamsa was adopted and used by Jews living in the Islamic world, and recognized as a bearer of good fortune among Christians there as well. In Spain, well after the end of Islamic rule, its use was significant enough to prompt an Episcopal committee convened by Emperor Charles V to decree a ban on the Hand of Fatima and all open right hand amulets in 1526.
 Symbolism and usageThe Hand (Khamsa) has long represented blessings, power and strength and is thus seen as potent in deflecting the evil eye. In Islamic tradition, the hand of Fatima "represents the hand of God, divine power, providence and generosity." It is one of the most common components of silver and gold jewellery in the region. The image is also painted in red (sometimes in blood) on the walls of houses for protection.
Hamsa hands often contain an eye symbol. Depictions of the hand, the eye, or the number five in Arabic (and Berber) tradition is related to warding off the evil eye, as exemplified in the saying khamsa fi ainek ("five [fingers] in your eye"). Raising one's right hand with the palm showing and the fingers slightly apart is related to this curse meant "to blind the aggressor." Another formula uttered against the evil eye in Arabic is khamsa wa-khamis.
The number five in Islam is connected to the open hand, the pentagram of the five senses, marriage, the Five Pillars of Islam and the hand of Fatima. Sufi staffs or poles are often topped with a khamsa. Among Shiites, the fingers of the hand of Fatima represent the 'five holy persons' of the Prophet's family: Muhammed, Fatima, Ali, Hassan and Hussein.
Due to its significance in both Arabic and Berber culture, the hamsa is one of the national symbols of Algeria, and appears in its emblem. It is also the most popular of the different amulets to ward off the evil eye in Egypt â€” others being the Eye, and the Hirz (a silver box containing verses of the Koran).
With the establishment of the State of Israel, the widespread use of the talisman by Jews who came there from Islamic countries declined precipitously. Its association with superstition was out of place in the secularly conceived state and its 'Easternness' was looked down upon in the Western centric Ashkenazi cultural milieu that dominated.
In recent decades, that trend has been reversed with the renewed Israeli interest in Mizrahi folklore and customs and the hamsa's use is proliferating. In Israel today, it is a trendy symbol that has become "an icon of Israeliness and secularity," though its symbolism there is by no means all pervading or universal. A popular 'good luck' charm, it appears on necklaces, keychains, postcards, telephone and lottery cards, and in advertisements. It is also incorporated into high-end jewellery, decorative tilework and wall decorations.
Five (hamesh in Hebrew) represents the five books of the Torah for Jews. It also symbolizes the fifth letter of the Hebrew alphabet, He (letter), which represents one of God's holy names. Many Jews believe that the five fingers of the hamsa hand remind its wearer to use their five senses to praise God.
Clay hamsa on a wall, inscribed with the Hebrew word "behatzlacha"" - literally "Good Luck" or "In success"There are two main styles of a hamsa hand: the stylized hamsa hand with two symmetrical thumbs, and hamsa hands that are not symmetrical and shaped like actual hands. Either hamsa hand can be worn with the fingers pointing up or down.
The renewed interest in Kabbalah and mystical Judaism is a factoring in bringing the hamsa pendant back into vogue. In Jewish mysticism, fish are a symbol of good luck, so many hamsas are also decorated with fish images. Sometimes hamsas are inscribed with Hebrew prayers, such as the Sh'ma, Birkat HaBayit (Blessing for the Home), or Tefilat HaDerech (Traveler's Prayer).
Van Islamgeleerden van IslamQA:
Praise be to Allaah.
It is not permissible to wear amulets even if they are from the Holy Qurâ€™aan, because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): â€œWhoever wears an amulet, may Allaah not fulfil his need, and whoever wears a sea-shell, may Allaah not give him peace.â€ Narrated by Ahmad (17440); classed as hasan by Shuâ€™ayb al-Arnaâ€™oot in Tahqeeq al-Musnad.
And he (peace and blessings of Allaah be upon him) said: â€œWhoever wears an amulet has committed shirk.â€ This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Jaamiâ€™.
If amulets contain Qurâ€™aan, then there is a difference of scholarly opinion concerning them. The more correct view is that they are not allowed, because of the general meaning of the evidence, and so as to ward off the means (that may lead to shirk). And that is also because of the disrespect to which they are exposed in most cases, because the wearer sleeps wearing the amulet, and enters the toilet wearing it, and so on.
It says in Fataawa al-Lajnah al-Daaâ€™imah (1/212): The scholars are unanimously agreed that it is haraam to wear amulets if they contain something other than Qurâ€™aan, but they differed concerning those that contain Qurâ€™aan. Some of them allowed wearing them and some of them did not allow that. The view that it is not allowed is more correct, because of the general meaning of the ahaadeeth and so as to ward off the means (that may lead to shirk). End quote.
This has been discussed in detail in the answer to question no. 10543.
All of this applies if we accept that the amulet asked about here does not contain anything other than Aayat al-Kursiy or other words of Allaah. But it may also include witchcraft and kufr. It is strange that that practitioners of witchcraft put the words of Allaah with their kufr and falsehood, so as to conceal their evil and deceive the people.
It seems from your colleagueâ€™s concern that no one should look inside the amulet and his refusal when you asked him for the amulet so that you could see what was inside it, that your colleague is either ignorant of what is really inside the amulet or he knows that what is inside is not only the words of Allaah.
Based on that, you have to advise this colleague of yours and warn him against wearing anything the contents of which he does not know, and wearing amulets altogether.
His saying that no one is allowed to see what is inside it is not correct, rather this is one of the lies of the practitioners of witchcraft and charlatans, and is a way in which they scare the people so that they will not see what is inside the amulets of the names of devils or writing that has no meaning.
As for your saying â€œBy Allaah, if you die with this thing on you, you will go to Hellâ€, if what you meant is that the one who does that deserves to go to Hell, based on what you have heard about the Prophet (peace and blessings of Allaah be upon him) forbidding that, and his warning of Hell to the one who did that, whilst also knowing that we cannot know whether any specific person will go to Paradise or Hell, except those who are mentioned in the Wahy (Revelation), and that believers in Tawheed who commit sin are subject to the will of Allaah, and if He wills He will punish them and if He wills He will forgive them â€“ if that is what you meant, then there is no sin on you in sha Allaah.
Similarly, if your intention was to warn him of the punishment of those who take such matters lightly and persist in doing them, there is no sin on you for that, in sha Allaah.
In Musnad al-Imam Ahmad (19498) it is narrated that al-Hasan said: â€˜Imraan ibn Husayn told me that the Prophet (peace and blessings of Allaah be upon him) saw a ring, I think he said of brass, on a manâ€™s upper arm. He said: â€œWoe to you, what is this?â€ He said: It is for pain in the shoulder and hand. He said: â€œIt will only increase you in weakness. Take it off, for if you die with it on you, you will never succeed.â€ [Classed as daâ€™eef by al-Albaani in al-Daâ€™eefah (1029)].
In Sunan Abi Dawood (4669) it is narrated that Ibn al-Daylami said: I went to Ubayy ibn Kaâ€™b and said to him: I am rather confused about al-qadar (the divine decree); tell me of something by means of which Allaah may take away that which is in my heart. He said: If Allaah punished the inhabitants of His heavens and the inhabitants of His earth, He would punish them and would not be unjust towards them. If He were to bestow mercy on them, His mercy would be better for them than their good deeds. If you were to spend the equivalent of Uhud in gold for the sake of Allaah, Allaah would not accept it from you unless you believed in al-qadar and knew that whatever befalls you could not have missed you and whatever missed you could not have befallen you. If you die believing something other than this, you will go to Hell. He said: Then I went to â€˜Abd-Allaah ibn Masâ€™ood and he said something similar. Then I went to Hudhayfah ibn al-Yamaan and he said something similar. Then I went to Zayd ibn Thaabit and he narrated something similar to me from the Prophet (peace and blessings of Allaah be upon him).
Classed as saheeh by al-Albaani in Saheeh al-Jaamiâ€™ (5344).
Al-Qaari said concerning the words â€œyou will go to Hellâ€: this is a warning and a threat! End quote from Tuhfat al-Ahwadhi.
But if what you meant was that this specific person is one of the people of Hell because of this action of his, this is a mistake on your part. We cannot testify that any specific person will be in Paradise or in Hell, unless there is a text that testifies to that.
Note: Wearing an amulet may be minor shirk or it may be major shirk, depending on the situation of the one who uses it. If he believes that it can bring benefit and cause harm in and of itself, then this is major shirk. If he believes that it is a means, then this is minor shirk, because he is regarding something that is not a means as a means. If a person dies in a state of minor shirk without having repented, is he subject to the will of Allaah, or will he not be forgiven, as in the case of major shirk? There are two scholarly points of view:
Shaykh Ibn â€˜Uthaymeen (may Allaah have mercy on him) was asked: Do the words of Allaah, â€œVerily, Allaah forgives not that partners should be set up with Him (in worship)â€ [al-Nisaâ€™ 4:48] include minor shirk?
He replied: The scholars differed concerning that. Some of them said that it includes all kinds of shirk, even minor shirk such as swearing by something other than Allaah; Allaah will not forgive him. But with regard to major sins, such as drinking alcohol and zina, they are subject to the will of Allaah; if Allaah wills He will forgive them and if He wills He will punish them.
Shaykh al-Islam [Ibn Taymiyah] said different things. On one occasion he said: Allaah does not forgive shirk even if it is minor. And on another occasion he said: That which Allaah does not forgive is major shirk.
Whatever the case, we must beware of shirk altogether, because the general meaning may include minor shirk too, because He says â€œVerily, Allaah forgives not that partners should be set up with Himâ€ meaning any partner, therefore it suggests any kind of shirk. End quote from Majmooâ€™ Fataawa al-Shaykh Ibn â€˜Uthaymeen (2/203).
As for what you have to do, you have to repent to Allaah from your taking such wording lightly, and not do that again in the future.
And Allaah knows best.
ik had vroeger zo een ketting, maar toen ik hiervan hoorde, heb ik het weggegooid
Ik heb zo een hanger ook. Maar het is meer dat ik het een mooie hanger vindt, dan dat ik erin geloof...
Als je het nou in het Nederlands plaatst, dan zou ik nog de moeite nemen om het te lezen.
er zijn geen nederlandse geleerden die zoveel kennis hebben. dit is ook maar vertaald van het arabisch. je kunt het laten vertalen door google vertaler. maar conclusie is gewoon: is haraam! of je het nu mooi vindt (zoals rifia lady zegt) of je t nu leuk vindt, lekker vind ruiken, niks mee doet, in de wc ophangt, mohiem het is en het blijft haraam, dus weg ermee!
Zoals just a boy al zei; al geloof je er niet in en je draagt het alleen voor de sier dan nog is het nie toegestaan.
Hetzelfde als met horoscopen lezen (wat onder shirk valt) Veel lezen het gwn voor de lol wat zelfs ook nie toegestaan is. Omdat dit een aanleiding kan zijn tot.. en wij horen alle wegen/deuren etc te sluiten die hier naartoe kunnen leiden. Velen denken er helaas veel te licht over.
Want alleen al als je erom vraagt wordt je gebed 40dagen nie geaccepteerd.
precies thayri. sommige mensen lezen horoscoop en dan zeg je: Eej dat is haraam!
en dan zeggen ze: jaa weet ik ook wel, ik lees het alleen maar.
maar diep diep diep in hun hart en gedachten geven ze wel om die horoscoop, want ik zie ze nooit de koersen van aandelenbeurs NASDAQ lezen. waarom lezen ze die niet zomaar?? jaa omdat ze toch wel benieuwd zijn naar wat er eigenlijk gezegd wordt in dat horoscoop. en wie belazer je nou?
dat is precies zo met die kettingen. Ze zeggen dan: jaa ik weet dat het haraam is, maar ik heb deze gekregen van mn tante, en ik vind het gewoon een leuk dingetje, verder niks. Dat is bullshit!! of je gelooft erin en je hangt em om je nek, of je gooit dat ding weg! geen tussenweg. Hang maar een vork of een lepel om je nek dan! dat is ook een leuk dingetje