The basis for the Rububiyah concept can be found in many Qur’anic verses. For example, Allah (Exalted is He) says:
“Allah is the Creator of all things, and He is, over all things, Disposer of affairs.” [Quran (39):62]
“And Allah created you all and whatever you do.” [Quran (37):96]
“…it was not you who threw when you threw, but it was Allah Who threw…” [Quran (8):17]
“And no calamity strikes except by Allah’s permission…” [Quran (64):11]
The above verse in the chapter 8 was in reference to a miraculous incident which took place when the Prophet (peace be upon him) gathered some dust in his hand and threw it at the enemy (at the beginning of the Battle of Badr). Allah caused the dust to reach the faces of the enemy in spite of their great distance.
Prophet Muhammad (Peace and blessing be upon Him) further elaborated on this concept saying,
“Be aware that if the whole of Mankind gathered together in order to do something to help you, they would only be able to do something for you which Allah had already written for you. Likewise, if the whole of Mankind gathered together to harm you which Allah had already written to happen to you.” [Jami at-Tirmidhi]
Thus, what man conceives as good fortune and misfortune are merely events predestined by Allah as part of the tests of this life. The incidents follow patterns set only by Allah.
“O’ Believers! Surely there is in your wives and children an enemy for you, so beware of them…” [Quran (64):14]
That is, within the good things of life there are severe tests of one;s faith in God. Likewise, in the terrible events of life there lies test as is mentioned in the verse,
“Surely We will test you with fear, hunger, loss of wealth and life and the fruits of your work, so give glad tidings to those who are patient.” [Quran (2):155]
Sometimes the patterns are recognizable, as in the case of cause and effect relationships, and sometimes they are not, as in the case when apparently good results come from evil means or bad results from good means. Allah has explained that the wisdom behind these apparent irregularities is often beyond man's immediate comprehension due to his limited scope of knowledge:
[All] praise is [due] to Allah, Lord of the worlds. [Quran (1):2]
"...It is possible that you dislike something which is really good for you, or like something bad for you, but Allah knows [what is best for you], and you do not." [Quran (2):216]
Apparently evil events in human lives sometimes turn out to be for the best, and apparently good things which people desire turn out to be harmful. Consequently, man's realm of influence in the course of events which make up his life is limited to mental choice between options presented to him and not the actual results of his choice. In other words "Man proposes and God disposes." Apparent "good fortune" and "misfortune" are both from Allah and cannot be caused by good-luck charms such as rabbits' feet, four-leaf clovers, wishbones, lucky numbers , zodiacal signs, etc., or by omens of bad luck like Friday the thirteenth, breaking mirrors, black cats, etc. In fact, the belief in charms and omens is a manifestation of the grave sin of shirk (association) in this form of Tawheed. 'Uqbah (may Allah be pleased with him), one of the Companions of the Prophet (peace be upon Him) reported that,
"Once a group of men approached Allah's Messenger to give their allegiance to him, and he accepted the oath from nine of them but refused to accept it from one. When they asked him why he refused their companion's oath, he replied, 'Verily, he is wearing an amulet (protecting charm).' The man who was wearing the amulet put his hand in his cloak, pulled the amulet off, broke it, and then made the oath. The Prophet then said 'Whoever wears an amulet has Committed shirk.'" [Recorded by Ahmad]
As for using the Quran like a charm or amulet by wearing or carrying Quranic verses on chains or in pouches to ward off evil or to bring good fortune, there is little difference between such practices and those of the pagans. Neither the Prophet (peace be upon Him) nor his Companions (peace be upon Him) used the Quran in this fashion, and the Prophet (peace and blessings be upon him) said,
"Whoever innovates in Islam something which does not belong to it will have it rejected." [Recorded by Bukhari and Muslim]
It is true that the Quranic chapters al-Falaq and an-Nas, were revealed specifically for exorcism (that is, for removing evil spells), but the Prophet (Peace be upon him) demonstrated the proper method by which they should be used:
"On an occasion when a spell had been cast on him, he told 'Ali ibn Abi Talib (may Allah be pleased with him) to recite the two chapters verse by verse, and when he became ill he used to recite them on himself." [Recorded by Bukhari and Muslim]
He did not write them down and hang them around his neck, tie them on hi arm or around his waist, nor did he tell others to do so.
Conclusion
Allah controls all that happens, good or bad. When we want to avoid some misfortune or get some good fortune, we should only turn to Him and seek His help. Yet some people are destroying this section of Tawheed by depending on created things that they call good luck charms to bring in good or to ward off evil. Believing in good-luck charms and amulets such as rabbit’s feet, wishbones, etc or in omens of bad luck is a grave sin that contradicts Tawhīd al-Rubūbiyyah.
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