Ruling on Hanging Amulets Made from the Qur'an

Question:
He says: The imam of the mosque in our village is dedicated to the role of imam, and he writes the Qur'an and gives it to the sick to wear, and it is called the hijab. This imamate is hereditary, meaning it is passed down from grandfather to father. The same work, which I mean ruqyah and writing the Qur'an, is their source of earnings. What is your Eminence's comment on this? I hope you will guide us, and how should I act, especially if he is one of my relatives? Please guide us, may Allah reward you with good.

Answer:
Hanging the Noble Qur'an on the sick, or on children, all of that is not permissible according to the most correct opinion of the scholars. Some of the scholars of knowledge permitted it, but there is no evidence for it, and the correct view is that it is not permissible to hang the Qur'an or anything else from supplications or hadiths, not on the child, nor on any other of the sick, nor on the elderly; because the Messenger of Allah (peace and blessings be upon him) prohibited amulets. Amulets are what is hung on children or on adults, and they are called haruz, and they are called hijab.
So the correct view is that they are not permissible due to his saying (peace and blessings be upon him) and he did not exclude anything. He did not say: except the Qur'an. Rather, he generalized -may the prayers and peace of Allah be upon him- so it is obligatory to take the general meaning. It is obligatory to take the general meaning. And because hanging the Qur'an is a means to hanging other things, for people seek nearness to Allah through permissible things to reach what Allah has forbidden, so how about something in which they have a doubt, and some of the scholars of knowledge have issued a fatwa permitting it? This causes laxity, so the obligatory thing is to be cautious of that. The obligatory thing is to be cautious of that; by taking the general meaning, and by blocking the means to harm, the means to shirk (associating partners with Allah), for hanging an amulet from the Qur'an is a means to hanging other amulets. People generally do not stop at a limit, and the obligatory thing is to take the general meaning, and there is no evidence that specifies the Qur'anic verses and excludes them. And the Messenger of Allah (peace and blessings be upon him) was the most eloquent of people and the most sincere of people, and if something were to be excluded from that, he would have said: except such and such.
As for ruqyah, there is no harm in performing ruqyah with the Qur'an, performing ruqyah with good supplications. Ruqyah is what the Prophet (peace and blessings be upon him) used to perform, and he said: So his saying: means: the unknown ruqyah, or the shirk-based ruqyah that contains seeking nearness to Allah through other than Allah, or calling upon other than Allah. The ruqyah mentioned in this hadith is the ruqyah that contradicts the Shari'ah. As for the Shari'ah-compliant ruqyah; there is no harm with it; due to his saying (peace and blessings be upon him): .
As for amulets, they are all prohibited, whether they are from the Qur'an or from other than the Qur'an. This is the most correct of the opinions of the scholars of knowledge.
As for al-tawilah, it is sihr (sorcery), and it is called al-'utuf, al-sarf wa al-'utuf. So all sihr is not permissible, and it is not lawful for anyone to engage in sihr. Rather, one must be cautious of that. And sihr, in reality, is not reached except through shirk (associating partners with Allah), except through worshipping the jinn, calling for their aid, and serving them by obeying them in the sins of Allah. For this reason, Allah (Exalted and Majestic is He) said regarding the two angels: [al-Baqarah:102] He made clear that the two angels inform the one who learns that learning sihr is kufr (disbelief). And Allah says -Exalted and Majestic is He-: [al-Baqarah:102] So teaching sihr and learning it is a great munkar (what is wrong), rather, it is from major shirk; because it is not reached except through worshipping the jinn, calling for their aid, and drawing near to them with what pleases them of sacrifices and vows. We ask Allah for safety and well-being. Yes.

The presenter : O Allah, amen. May Allah reward you with good, and may He do you good.