Ruling on Hanging Amulets Containing Qur'anic Verses

Is writing amulets from Qur'anic verses and other things and hanging them around the neck shirk (associating partners with Allah) or not?

And the answer: It is established from the Prophet (peace and blessings be upon him) that he said: It was narrated by Ahmad, Abu Dawud, Ibn Majah, Ibn Hibban, and al-Hakim, and al-Hakim graded it as authentic. Ahmad also narrated it, as well as Abu Ya'la and al-Hakim, who graded it as authentic, from 'Uqbah ibn 'Amir (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: And Ahmad narrated it from another chain from 'Uqbah ibn 'Amir with the wording: There are many hadiths in this meaning. An amulet (tamimah) is what is hung on children or other people to ward off the evil eye, jinn, illness, or the like. Some people call it a charm (hizr) and some call it a collection (jami'ah). It is of two types:

The first is: One type consists of the names of shayatin (devils), bones, beads, nails, talismans (which are the disjointed letters), or the like. This type is forbidden without doubt due to the abundance of evidence indicating its prohibition. It is a type of minor shirk (associating partners with Allah) because of these hadiths and what came in their meaning. It may be major shirk if the one who hangs the amulet believes that it protects him, or removes his illness, or wards off harm from him without the permission and will of Allah.

And the second type: The other type consists of Qur'anic verses, Prophetic supplications, or the like of good invocations. The scholars differed on this type. Some permitted it and said: It is of the same kind as permissible ruqyah (healing by Qur'anic recitation). Some scholars prohibited it and said: It is forbidden. They argued for this with two proofs:

One of them is: The generality of the hadiths prohibiting amulets and warning against them, and ruling that they are shirk (associating partners with Allah). It is not permissible to exclude any of the amulets from this prohibition and deem them permissible except by a Shari'ah evidence indicating that. And there is nothing indicating such an exception. As for ruqyah (healing by Qur'anic recitation), the authentic hadiths indicate that what is done with Qur'anic verses and permissible supplications is not a problem, provided that it is in a known language whose meaning is understood, and the one performing the ruqyah does not rely upon it, but rather believes that it is a cause among the causes. This is based on the saying of the Prophet (peace and blessings be upon him): The Prophet (peace and blessings be upon him) performed ruqyah, and some of his Companions did so, and he said: There are many hadiths on this. As for amulets, no exception for any of them has come in any of the hadiths, so it is obligatory to prohibit them all, acting in accordance with the general evidence.

The second proof: Blocking the means to shirk (associating partners with Allah), and this is a great matter in the Shari'ah. It is known that if we permit amulets made from Qur'anic verses and permissible invocations, the door to shirk will be opened, and the permissible amulet will be confused with the prohibited one, and it will be difficult to distinguish between them except with great hardship. Therefore, it is obligatory to block the door and close this path that leads to shirk. This is the correct opinion due to the clarity of its evidence. And Allah grants success.