Ruling on writing verses and hanging them on a person's body or under the pillow?

Question:
Our brother asks and says: What is your opinion, Your Eminence, regarding amulets, meaning: writing Qur'anic verses, placing them in a piece of cloth, and hanging them on a person's body or under the pillow?

Answer:
Hanging amulets, which are also called charms, and also called collections, is not permissible; because the Messenger (peace and blessings be upon him) said: and he said: , and he said: .
These hadiths and what came in their meaning indicate the prohibition of amulets, and that it is not permissible to hang them on a sick person, nor on a child, nor to place them under pillows; all of this is not permissible; because it is from the practices of the pre-Islamic age of ignorance; and because it causes hearts to become attached to these amulets and diverted from Allah (Glorified and Exalted is He); and because it also leads to attachment to them and belief in them, and that they avert calamity from him, whereas everything is in the hand of Allah, not in their hands; amulets have no power, rather Allah is the Benefactor and the Harmer, and He is the Protector of His servants, and He is the Creator of the causes.
So it is not permissible for a Muslim to engage in any of the causes that he thinks are causes except by the permission of the Shari'ah, such as reciting over a sick person, and treating with permissible medicines; the Shari'ah has permitted these. As for amulets, the Shari'ah has not permitted hanging them on objects or children; rather, it has prohibited them for the reasons mentioned previously.
The scholars differed regarding amulets that are from the Qur'an, or from permissible supplications: are they permissible or not?
The correct view is: that they are not permissible for two reasons:
The first is: that the evidence indicating the prohibition of amulets is absolute and general, with no exception, unlike ruqyah (healing by recitation), for which what does not contain shirk (associating partners with Allah) is permissible, due to his (peace and blessings be upon him) saying: His (peace and blessings be upon him) saying: is general, but the hadiths came with an exception for ruqyah that has no harm, which is what is from the Qur'an and from good supplications; there is no harm in this due to his (peace and blessings be upon him) saying: , and because he (peace and blessings be upon him) performed ruqyah and was himself subjected to ruqyah, so there is no harm in that.
As for amulets, no exception has come regarding them, so they remain under the general rule of prohibition. Likewise, al-tawilah, which is a type of sorcery practiced by women, called al-sarf (diversion) and al-'atf (attraction): diverting a man from his wife to another, or attracting him to her without others; this is sorcery, and it is a denunciation that is not permissible, rather it is among the shirk-related prohibitions.

The presenter: Whether it is al-sarf or al-'atf, Shaykh 'Abd al-'Aziz?

The Shaykh: It is all the same, it is all prohibited, it is all sorcery and not permissible. As for amulets made from bones, or from talismans, or from wolf hair, or from other animals, all of these are forbidden and not permissible, and there is no dispute in them; rather, they are prohibited. The dispute and difference is only if the amulets are from the Qur'an, or from known supplications; there is no harm in them, and this is the place of the dispute.
The correct view is: that they are also prohibited, as mentioned previously, because the hadiths are general in prohibiting amulets, and the Messenger (peace and blessings be upon him) did not except anything from them.
And for a second reason: which is blocking the means (sadd al-dhara'i') that lead to shirk (associating partners with Allah). If amulets from the Qur'an or permissible supplications were permitted, the matter would become confused, and these and those would be hung, and the prohibited would not be distinguished from the permissible. The Shari'ah has come with blocking the means and prohibiting all means of shirk, so it is obligatory to prohibit all amulets for these two meanings and reasons: the generality of the evidence, and blocking the means.
Some scholars mentioned a third reason: which is that hanging them is a means for their owner to enter places of relieving oneself without caring, while they contain Qur'anic verses, so that would be among the causes of their desecration, the desecration of the verses.
In any case, this is a face of the prohibition, but the first two reasons are clearer in argument and more evident in prohibition, and they are: the generality of the evidence, and there is no exception for any of the amulets.
And the second meaning: blocking the means that lead to shirk (associating partners with Allah). There is no doubt that permitting amulets from the Qur'an, or from permissible supplications and permissible causes, is undoubtedly a means to hanging both types, and there is no power and no strength except with Allah.

The presenter: May Allah reward you with good and benefit through you.