Tamāʾim may be fashioned from bones, beads, written inscriptions, or any other material, and all of that is prohibited.
The item hung may even contain passages from the Qur’an. On this point the scholars differed over its permissibility. The stronger view is that it is impermissible, as a safeguard, because it leads people to hang objects other than the Qur’an and because the texts forbidding tamāʾim are unqualified. Ibn Masʿūd (may Allah be pleased with him) said, “I heard the Messenger of Allah ﷺ say, ‘Incantations, amulets, and love-charms are shirk.’” Reported by Aḥmad and Abū Dāwūd. Likewise, a marfūʿ report from ʿUqbah ibn ʿĀmir states, “Whoever hangs a tamīmah has committed shirk.” These are general texts that admit no exception.
3- Seeking blessing (tabarruk) from trees, relics, and buildings. Tabarruk means to seek, hope for, or believe that blessing resides in those objects.
Its ruling is that it constitutes major shirk, for it places one’s dependence upon something other than Allah Most High for the attainment of blessing. Idol-worshipers sought blessing from their idols for this very reason; therefore, seeking blessing from the graves of the righteous is akin to seeking it from al-Lāt, and seeking it from trees and stones is like seeking it from al-ʿUzzā and Manāt.
Abū Wāqid al-Laythī reported: “We went out with the Messenger of Allah ﷺ to Ḥunayn while we were still new to Islam. The polytheists had a lote-tree at which they would devote themselves and upon which they would hang their weapons; it was called Dhāt Anwāṭ. As we passed by a lote-tree we said, ‘Messenger of Allah, appoint for us a Dhāt Anwāṭ just as they have a Dhāt Anwāṭ.’ The Messenger of Allah ﷺ said, ‘Allāhu akbar! These are the ways of those before you. By Him in whose hand is my soul, you have said exactly what the Children of Israel said to Moses: “Make for us a god just as they have gods.” [1] You will indeed follow the ways of those who came before you.’” Reported by al-Tirmidhī, who graded it sound.
4- Magic (siḥr): It refers to something whose cause is hidden and subtle; it is called siḥr because it is brought about through concealed means that