Allama Alusi al-Hanafi, in his Tafsir of the Qur’an, writes:
“According to Imam Malik ‘It is permitted to put around the neck the ta’wiz written with the name of Allah.’ Imam Baqir also stated that it is permitted to put such a ta’wiz around the neck of a child”
[Ruh al-Mani, chapter 15, under Sura al-Mu’minun, verse 97]
Allama Shami al-Hanafi writes:
“It is permitted to write a ta’wiz and put it around the neck… It would be better if a person recites the dua’s taught by the Prophet (may Allah bless him and grant him peace).But if a person cannot read or is too young to recite then it is permitted for that person to put it around the neck”
[Rad al-Mukhtar, chapter on ‘Qira’at’; Sa’idi, Sharh Sahih Muslim, Chapter on Tibb]
To conclude, it can be said that those verses that oppose the Qur’an, Shari’a, or the Sunna are forbidden to read and also forbidden to put around the neck. But as for the dua’s and verses from the Qur’an and Sunna it is permitted to be written and put around the neck of a small child, illiterate or a sick person.
Imam Ibn Taymiyya writes in his Fatawa: (ta’wizes).
In the name of Allah, Most Compassionate, Most Merciful,
Hanging or wearing of amulets (ta’wiz) is normally permissible for protection or healing provided certain conditions are met:
1) That they consist of the names of Allah Almighty or his attributes;
2) That they are in Arabic;
3) That they do not consist of anything that is disbelief (kufr);
4) The user does not believe the words have any affect in themselves, but are empowered to do so by Allah Most High.
It is narrated from Amr ibn Shu’ayb, from his father, from his grandfather (Abdullah ibn Amr ibn al-Aas (Allah be pleased with them all), that the Messenger of Allah (Allah bless him & give him peace) used to teach them (the Sahabas) for fearful situations the following words:
“I seek refuge in Allah’s perfect words from His wrath, the evil of his servants, the whispered insinuations of devils, and that they come to me”
Abd Allah ibn Amr used to teach these words to those of his sons who had reached the age of reason, and used to write them and hang them upon those who had not reached the age of reason (narrated by Abu Dawud & Tirmidhi, and Tirmidhi classed it as an authentic narration).
In the Musannaf of Imam Abu Bakr ibn Abi Shayba, the permissibility of hanging Ta’wizes is reported from many of the Companions and early Muslims (Salaf), including: Sa’id ibn al-Musayyab, Ata’, Mujahid, Abd Allah ibn Amr, Ibn Sirin, Ubaydullah ibn Abd Allah ibn Umar, and others (Allah be well pleased with them all). [See: al-Musannaf, 5.439].
Due to the above, most of the scholars have declared the use of amulets (ta’wiz) permissible as long as the above conditions are met. It is similar to using medication which is permissible and not against the concept of reliance in Allah (tawakkul) or monotheism Tawhid. However, it is not permissible to regard the Ta’wiz to be effective in itself, just as it is not permissible to regard medicines to be effective in themselves.
As for that which is reported from some, including Ibn Mas’ud (Allah be pleased with him), that hanging Ta’wizes is shirk, this is understood to mean those Ta’wizes that resemble the one’s used in the days of ignorance (jahiliyya), or if used thinking that it is the ta’wiz itself that cures or protects, not Allah, or if it contains impermissible invocations or one’s whose meaning is not known.
Imam Ibn Taymiyya (Allah have mercy on him) writes in his Fatawa:
“It is permissible for an ill or troubled person, that certain verses from the Qur’an are written with pure ink, then it is washed and given to the ill to drink. Ibn Abbas (Allah be pleased with him) is reported to have mentioned a certain Dua that should be written and placed close to the woman who is experiencing hard labour at the time of giving birth.
Sayyiduna Ali (Allah be pleased with him) says: This Dua should be written and tied to the arm of the woman. We have experienced that there is nothing more amazing than this” (Fatawa Ibn Taymiyya, 19/65).
Imam Ibn Taymiyya’s student Imam Ibn al-Qayyim also narrates the permissibility of using Ta’wizes from a number of salafs including the great Imam Ahmad ibn Hanbal (Allah have mercy on him). Thereafter Ibn al-Qayyim himself quotes various Ta’wizes (Zad al-Ma’ad, 3/180).
In view of the foregoing, it becomes clear that generally using of Ta’wizes is not something that is impermissible or Shirk. However, it is necessary that the above-mentioned conditions are met.
I would like to add these proofs.
عَنْ عَبْدِ اللَّهِ ، قَالَ: قَالَ رَسُولُ اللَّهِ: «عَلَيْكُمْ بِالشِّفَاءَيْنِ: الْعَسَلِ وَالْقُرْآنِ
Translation: Narrated by Abdullah Ibn Masud (ra) that the Prophet (Peace be upon him) said: Make use of the two cures i.e. the honey and Quran [Sunnan Ibn Majah Volume No.2, Hadith No. 3531]
Imam Ibn Hajr al-Asqalani (rah) said about this hadith:
أخرجه ابن ماجه والحاكم مرفوعاً، وأخرجه ابن أبي شيبة والحاكم موقوفاً، ورجاله رجال الصحيح
Translation: It is narrated by Ibn Majah and Hakim in the Marfu form. It is also narrated by Ibn Abi Shaybah and Hakim in the Mawquf form. The men of these ahadith are those of Sahih [Fath ul Bari, Sharh Sahih ul Bukhari (11/321)]
Ibn Qayyim al Jawziyyah says:
Some of our rightly guided ancestors stated that there is no harm if some ayat (Verse) from the Qur’an were written in ink and then washed with water and that the sick person drinks that water. Mujahid issues a statement to that effect and so did Abu Qilabah. It was also reported that Ibn ‘Abbas once commanded that two verses from the Qur’an to be written for a woman who had hard pregnancies and that the verses were then washed with water and she was to drink the water. Also Ayyub said, “I saw Abu Qilabah write some Verses from the Qur’an wash it with water and then give the water to a person who was suffering from some type of illness to drink it [Tibb an Nabawi by Ibn Qayyim, Page No. 154, English version]
In the Musannaf of Abu Bakr ibn Abi Shayba, the permissibility of hanging a ta`wiz is reported from many of the Companions and early Muslims (Salaf), including:
حدّثنا أبو بكر قال حدثنا عقبة بن خالد عن شعبة عن أبي عصمة قال: سألت سعيد بن المسيب عن التعويذ فقال: لا بأس إذا كان في أديم.
حدّثنا أبو بكر قال حدثنا يحيى بن آدم قال حدثنا حسن عن ليث عن عطاء قال : لا بأس أن يعلق القرءان
Translation: It is narrated that Sa’eed bin Musayb (one of the top ranking Tabi’i) was asked about wearing Amulets, he said: There is “No harm in doing so”
Imam al Ata (rah) the Tabi’i and Faqih of Makkah said: There is no harm in hanging (ayahs of) Quran (around the neck) [Musannaf Ibn Abi Shaybah, Volume No. 5, Page No. 439]
Mujahid, Abd Allah ibn `Amr, Ibn Sirin, `Abayd Allah ibn Abd Allah ibn `Umar, and others (Allah be well pleased with them all) also narrated it [Musannaf, 5.439]
Another Authentic hadith
أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا فَزِعَ أَحَدُكُمْ فِي النَّوْمِ فَلْيَقُلْ أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ غَضَبِهِ وَعِقَابِهِ وَشَرِّ عِبَادِهِ وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ فَإِنَّهَا لَنْ تَضُرَّهُ وَكَانَ عَبْدُ اللَّهِ بْنُ عُمَرَ يُلَقِّنُهَا مَنْ بَلَغَ مِنْ وَلَدِهِ وَمَنْ لَمْ يَبْلُغْ مِنْهُمْ كَتَبَهَا فِي صَكٍّ ثُمَّ عَلَّقَهَا فِي عُنُقِهِ
,
Amr ibn Shu’ayb reported from his father, from his grandfather that Allah’s Messenger (SAW) said, “If any of you gets a nightmare, let him say:
I seek refuge in the perfect words of Allah against His wrath and His punishment and the’ mischief of His slaves and from the temptations of the devils and that which they bring.
Then they will not harm him.” So, Abdullah ibn Amr used to teach this supplication to his grown-up children. And, he wrote it down on something and hung it on the neck of those who had not attained puberty.
[Abu Dawud 3893, Sunan Tirmidhi Chapter 99, hadith 3539]
أَبُو دَاوُدَ وَالنَّسَائِيُّ وَالْحَاكِمُ وَقَالَ صَحِيحُ الْإِسْنَادِ
Abu Dawood [rah], Nasai [rah] and Al Hakim [rah] said the Isnad is SAHIH
And
قال أبو عيسى هذا حديث حسن غريب
Imam Tirmidhi after quoting it said: Abu Esa [rah] said the Hadith is Hasan Gharib