Abu Dawud

Benefits and Issues:
➊ This narration is weak in its chain of transmission.
However, for individuals of the Ummah, it is permissible to use doubtful things like antidotes (tiryāq) solely for the purpose of saving life, on the advice of a pious Muslim physician, provided that saving the life is certain.

➋ Tamīmah refers to cowries, the claws of predatory animals, their bones, etc., which are hung on the body (Sindhi). The purpose of hanging cowries and the like is the belief that they ward off calamities and diseases.
This belief is based on shirk (associating partners with Allah) (Khatabi). Qadi Abu Bakr al-Arabi said in his commentary on Tirmidhi that hanging the Noble Qur’an (or any of its verses) is not the way of the Sunnah.
The Sunnah is to recite the Qur’an, and this is the remembrance (dhikr) of Allah Most High; hanging it is neither Sunnah nor can it be called dhikr.
However, Allamah Sindhi and Allamah Khatabi, etc., do not consider the hanging of the Qur’an or the Beautiful Names (Asma’ al-Husna), etc., to be included in the prohibition.
Allamah Khatabi says that seeking refuge (isti‘adhah) through the verses of the Noble Qur’an (or supplications) is, in reality, seeking refuge from Allah alone.
He is of the opinion that those who have prohibited hanging amulets inside a necklace or collar have done so because such amulets are sometimes written in languages other than Arabic, whose meaning cannot be understood, and there is a risk that they may contain magic, etc.
For details, see (‘Awn al-Ma‘bud, Kitab al-Tibb, Bab fi al-Tiryāq). According to the Noble Qur’an, composing poetry is not befitting the Prophet; the statement of Allah Most High is: “And We have not taught him poetry, nor is it befitting for him.”
However, quoting such poetry that expresses the truth, is based on truth, or listening to poetry composed for the defense of Islam is a different matter, and the term “poetry” does not apply to this.