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Ruling on the amulet made from the Qur'an
Original (Arabic): https://binbaz.org.sa/fatwas/8/حكم-التميمة-من-القران
Question: What is the ruling on wearing an amulet (tamimah) made from the Qur'an or from other than it?
Answer: As for amulets not made from the Qur'an, such as bones, talismans, cowrie shells, wolf hair, and the like, these are objectionable and forbidden by explicit text; it is not permissible to hang them on a child or on anyone other than a child, based on his saying ﷺ: Whoever wears an amulet, may Allah not complete for him, and whoever wears a wad'ah shell, may Allah not grant him tranquility.And in another narration: Whoever hangs an amulet has committed shirk..
As for when it is from the Qur'an or from well-known good supplications, the scholars have differed concerning this. Some of them said: it is permissible to hang it, and this is reported from a group of the salaf, who regarded it as being like reciting over the sick person.
The second view: that it is not permissible, and this is what is known from Abdullah ibn Mas'ud and Hudhaifah, may Allah be pleased with both of them, and a group of the earlier and later scholars, who said: it is not permissible to hang it even if it is from the Qur'an, as a means of blocking the pretext and cutting off the root of shirk, and acting upon the general wording; because the hadiths prohibiting amulets are general hadiths that make no exception for anything. What is obligatory is to take the general wording as it stands, so nothing from among amulets is permissible at all, because that leads to hanging other things and to confusion of the matter.
Thus it becomes obligatory to prohibit all of it, and this is the correct view, given the clarity of its evidence.
If we were to permit the tamimah made from the Qur'an and from good supplications, the door would be opened, and everyone would hang whatever he wished. If he were then objected to, he would say: this is from the Qur'an, or this is from the good supplications - and thus the door would be opened, the breach would widen, and all manner of tamimah would be worn.
And there is a third reason, which is: that one may enter with it into the toilet and places of filth, and it is known that the speech of Allah is exalted above that, and it is not befitting that it be entered with into the toilet.[1].
As for when it is from the Qur'an or from well-known good supplications, the scholars have differed concerning this. Some of them said: it is permissible to hang it, and this is reported from a group of the salaf, who regarded it as being like reciting over the sick person.
The second view: that it is not permissible, and this is what is known from Abdullah ibn Mas'ud and Hudhaifah, may Allah be pleased with both of them, and a group of the earlier and later scholars, who said: it is not permissible to hang it even if it is from the Qur'an, as a means of blocking the pretext and cutting off the root of shirk, and acting upon the general wording; because the hadiths prohibiting amulets are general hadiths that make no exception for anything. What is obligatory is to take the general wording as it stands, so nothing from among amulets is permissible at all, because that leads to hanging other things and to confusion of the matter.
Thus it becomes obligatory to prohibit all of it, and this is the correct view, given the clarity of its evidence.
If we were to permit the tamimah made from the Qur'an and from good supplications, the door would be opened, and everyone would hang whatever he wished. If he were then objected to, he would say: this is from the Qur'an, or this is from the good supplications - and thus the door would be opened, the breach would widen, and all manner of tamimah would be worn.
And there is a third reason, which is: that one may enter with it into the toilet and places of filth, and it is known that the speech of Allah is exalted above that, and it is not befitting that it be entered with into the toilet.[1].
- Majmu' Fatawa al-'Allamah Ibn Baz (1/51)