The Ruling on Swearing by Shaykhs, Seeking Blessing from Them, and Making Amulets from the Qur'an

The questioner:
May Allah reward you with good and do you well. He says: A person swears by other than Allah, swearing by the awliya (close friends of Allah) and the shaykhs, and it is permissible to treat illnesses with shaykhs and with the Qur'an and the 'azimah (the default ruling), and some of them write stones in these cases. May Allah reward you with good. These are matters that require a distinction. Good, good.

The Shaykh:
And you mentioned this man. Yes.

The questioner:
This listener is asking and says: When a person swears by other than Allah.

The Shaykh:
Regarding the issue of swearing by other than Allah, it is a forbidden matter and shirk (associating partners with Allah). The Prophet (peace and blessings be upon him) said: And he (peace and blessings be upon him) said: So it is not permissible to swear by other than Allah (Mighty and Majestic).
As for the issue of seeking healing through shaykhs, if the intention is that the shaykhs are people of creed and religion, and they recite over the afflicted person and the sick person from the Book of Allah and from permissible supplications, then this is a lawful ruqyah (healing by Qur'anic recitation). But if the intention is that they seek healing through the shaykhs, meaning they seek blessing from them and believe that healing lies in them, then this is shirk (associating partners with Allah) with Allah (Mighty and Majestic), and it is the belief that these created beings benefit or harm without Allah (Mighty and Majestic). And this is major shirk. So the shaykhs, no, and other than the shaykhs, every created being does not benefit and does not harm except by the permission of Allah (Mighty and Majestic). And as for them writing amulets.
Yes. So there is a distinction in this. If these amulets are from the Qur'an and from permissible supplications, then this is a matter of disagreement among the scholars, and the correct view is that they are not permissible because they are a means to hanging up what is not permissible of shirk (associating partners with Allah), bid'ah (religious innovation), and superstitions. Opening the door in this causes evil, and the religion came to block the means that lead to shirk and to bid'ah. This is the correct view: that the amulets, even if they are from the Qur'an and even if they are from supplications, their writing and hanging up are not permissible. Rather, one should suffice with the lawful ruqyah, which is reciting directly over the sick person, and blowing directly over him from the reciter, or writing Qur'an on pure things and then washing them and drinking the wash water. This is also permitted by some of the Imams because it falls within the scope of ruqyah and within seeking healing by the Qur'an, and there is no harm in it. As for writing them as amulets and charms to be hung up, the correct view is that they are prohibited, even if they are from the Qur'an. But if these amulets and charms are from shirk (associating partners with Allah) phrases and calling for aid from the jinn, or from talismans and disjointed letters whose meaning is not understood, then these are prohibited by consensus. Yes.