Shaykh bin Bazz رحمه الله تعالى
As for amulets (tamā’im) made from things other than the Qur’an, such as bones, talismans, shells, wolf hair, and the like; these are munkar (forbidden and detestable) and prohibited according to the textual evidence. It is not permissible to hang them on a child nor on anyone else. This is due to the saying of the Prophet ﷺ:
“Whoever wears an amulet, may Allah not fulfill his need. And whoever wears a seashell (as an amulet), may Allah not grant him peace.”
And in another narration:
“Whoever wears an amulet has committed shirk (polytheism).”
As for amulets made from the Qur’an or from known good supplications, the scholars have differed concerning them. Some said that it is permissible to hang them. This is reported from a group of the Salaf, who regarded it similar to reciting Qur’an over the sick.
The second opinion is that it is not permissible. This is what is authentically reported from ʿAbdullāh ibn Masʿūd and Ḥudhayfah (may Allah be pleased with them), and a group from both the early and later generations. They said: it is not permissible to hang them, even if from the Qur’an, as a means of blocking the avenues that lead to shirk, cutting off its root causes, and acting upon the generality of the texts. For the ḥadīths forbidding amulets are general, without exception. The obligation, therefore, is to act upon the generality, and nothing of amulets is permitted at all, because allowing some leads to allowing others, and the matter becomes confused.
Thus, it is necessary to prohibit all of them, and this is the correct opinion due to the clarity of its evidence.
For if we were to allow amulets from the Qur’an or from good supplications, the door would be opened wide, and every person would hang whatever he wished. If he were condemned, he would say: “This is from the Qur’an,” or “This is from good supplications.” Thus the door would be opened, the breach would widen, and all amulets would become intermixed.
There is also a third reason: amulets may be taken into the toilet or places of impurity, and it is known that the speech of Allah must be honored above such places, and it is not appropriate that it be taken into the toilet.
— Majmūʿ Fatāwā al-ʿAllāmah Ibn Bāz (1/51)
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