"Whoever hangs up an amulet" and the amulets came... in the chapter that follows, most of what they hang up, they claim that it protects from the evil eye or something similar to it, which is attached.

The Shaykh :"Whoever hangs up an amulet" and the amulets came... in the chapter that follows, most of what they hang up, they claim that it protects from the evil eye or something similar to it, which is attached. This is what the Messenger (peace and blessings be upon him) said: The sentence here is declarative, but its meaning is a supplication. It is also possible that it is purely declarative, and this is accepted from the Prophet (peace and blessings be upon him) because he is conveying information from Allah; he informs us that Allah will not complete [his affairs] for him. So the sentence here is declarative, without doubt or disagreement. But is the intended meaning a supplication, meaning that the Prophet (peace and blessings be upon him) is making a supplication, or is it a pure declaration where the Messenger (peace and blessings be upon him) clarifies that Allah will not complete [his affairs] for him? Yes, both are possible, and both indicate that the amulet is forbidden (haram). Whether the Messenger (peace and blessings be upon him) denied that Allah would complete [his affairs] for him, or he supplicated against him that Allah the Exalted would not complete [his affairs] for him. As for us, what is our position regarding the one who hangs up an amulet? Do we say, "May Allah not complete [your affairs] for you" as a certainty, or do we supplicate that Allah will not complete [his affairs] for him? This is based on the two possibilities. If the Prophet (peace and blessings be upon him) intended the declaration, then we declare what the Prophet (peace and blessings be upon him) declared. Otherwise, we supplicate with what the Messenger (peace and blessings be upon him) supplicated. The second sentence is similar: The wada'ah is the singular of wada', which is stones extracted from the sea. They also hang them up to ward off the evil eye. They claim that if a person hangs up this wada'ah, the evil eye will no longer afflict him, or the jinn will not afflict him, or something similar to their beliefs. So the Messenger (peace and blessings be upon him) said: Yes, He will not leave him in ease and tranquility. The opposite of ease and tranquility is anxiety and pain, and the like. It was also said: Allah will not leave him with good, so that he is treated with the opposite of his intention. And in a narration: What type of shirk (associating partners with Allah) is this? According to what was mentioned at the beginning of the chapter: whoever believes that it wards off or removes [the harm] by itself, without it being by the command of Allah, then it is major shirk. Otherwise, it is minor shirk. And Ibn Abi Hatim narrated from Hudhayfah أنه رأى رجلاً في يده خيط من الحمّى فقطعه وتلا قوله تعالى : وما يؤمن أكثرهم بالله إلا وهم مشركون That he saw a man with a thread from the fever in his hand, so he cut it and recited His saying, the Exalted: "And most of them do not believe in Allah except while they are associating partners with Allah" from the fever, a thread from the fever. Does the fever have threads? No, it is not to indicate the type, like a ring of iron, but it is for causality, meaning a thread he wore for the sake of the fever, just to make it easier for him. So he cut it. And this is from changing evil by hand. Yes, the righteous Salaf had strength in places that are receptive. Yes, when this man cut it and recited the verse over him, he and the other man struggled. He just submitted, so he cut it and recited His saying, the Exalted: And this is proof that this man is a believer, and what is the ruling on this thread he wore? It is a type of shirk. And in this report, or rather in this noble verse, there is proof that faith and shirk can coexist in a person, or not? "And most of them do not believe except while they are associating partners with Allah." But it is not major shirk, because major shirk does not coexist with faith. But it is minor shirk. And it is a known matter that minor shirk coexists with faith and does not negate faith entirely, but it is a deficiency in faith, without doubt. And Allah knows best.