The Ruling on Hanging Amulets and Talismans from the Qur'an

Question:
And among the matters in his biography is the reliable response to the famous supplications and the recited verses, and he does not know whether to spend with a decisive heart expenditure? Does this enter into a little faith? May Allah grant you success.

Answer:
and peace be upon the Messenger of Allah and upon his family and his Companions.
This question will be discussed, if Allah wills, in the chapter on what has come regarding ruqyah (healing by Qur'anic recitation) and amulets, but there is no harm in answering it now with a brief answer. The scholars (may Allah have mercy on them) distinguished regarding what is hung, or what is called hijab (barriers). They said: If these letters or these hung items are written in a language other than Arabic, or are written in Arabic but contain supplications that are not prescribed, or contain supplication to other than Allah, such as supplication to Shaytan or the jinn, or consist of broken letters or what is called talismans, then it is not permissible to hang them by consensus. The consensus of the scholars is that if it is in a language other than Arabic, or if it is in Arabic but contains shirk (associating partners with Allah) with Allah the Exalted, or contains supplication to other than Allah, or seeking refuge with Shaytan or the jinn, or contains distorted names, then it is not permissible to hang them, and hanging them is shirk.
The second type is what is from the Qur'an or from the prescribed supplications, in which there is absolutely no impurity, other than prescribed Prophetic supplications. One writes them and hangs them on himself or on the sick person. There is a difference of opinion among the scholars regarding this. In fact, some permitted hanging them because they are from the Qur'an and from the prescribed supplications, so there is no prohibition in them. Ibn 'Umar (may Allah be pleased with him) used to write some of the supplications and hang them on some of his children. The second opinion is that it is not permissible to hang them, even if they are from the Qur'an or from the prescribed supplications, for several reasons. First, there is no evidence for this. There is no evidence for this hanging. For example, one seeks to treat the sick person by reading directly to him, but writing it and hanging it on him has no evidence for it, neither from the Book nor from the Sunnah.
Second, this is a means; if we praise this, it becomes a means to hang what is not permissible. If we open the door for people and say, "There is no harm in writing something from the Qur'an or from the supplications and hanging it," this opens the door for others who write the prohibited things. And who can distinguish between this and that? So this is opening the door, and whatever is a means to what is forbidden is itself forbidden, so it is not permissible. The third matter is that this exposes the Qur'an to disrespect, because if you write verses from the Qur'an and hang them on a garment, the garment does not guard against impurity, urine, or excrement. So this is disrespecting the Qur'an and the speech of Allah the Exalted and the speech of His Messenger (peace and blessings be upon him).
And this is the correct opinion. The safe opinion is the correct one, and it is the one upheld by the Imams of the Da'wah (calling to Islam). Among them is the author of Fath al-Majid, this book that is with us. He says this is not permissible, and the correct view is that it is not permissible. So one should restrict oneself to what has come with evidence, which is to read to the sick person and blow on him, or to read over water and have him drink it, because there is also evidence for this, that one reads over water and gives it to the sick person to drink. There is a hadith regarding this. As for anything other than this, it is not permissible.