The first category of amulets (tamāʾim) comprises those made from the Quran: a person writes verses of the Quran, or the names and attributes of Allah, and hangs them on the body as a means of cure. The scholars have disagreed over the ruling on wearing such amulets, holding two opinions:

1. Permissibility. This is the view of ʿAbd Allah ibn ʿAmr ibn al-ʿĀṣ, and it appears to be the position transmitted from ʿĀʾishah as well. Abu Jaʿfar al-Bāqir and—according to one narration—Ahmad ibn Ḥanbal also held this view. They interpret the hadith that prohibits hanging amulets as referring only to those that contain elements of shirk.

2. Prohibition. This is the view of Ibn Masʿūd and Ibn ʿAbbās, and it likewise seems to be the position of Ḥudhayfah, ʿUqbah ibn ʿĀmir, and Ibn ʿUkaym. A number of the Successors followed this opinion, including the disciples of Ibn Masʿūd, and—according to another narration—Ahmad himself, a narration preferred by many of his followers and affirmed by later scholars. Their evidence is the report narrated by Ibn Masʿūd (may Allah be pleased with him): “I heard the Messenger of Allah ﷺ say, ‘Incantations, amulets, and tiwala (love charms) are shirk.’” (1)