Abdullah bin Masud reported,
I heard the Messenger of Allah ﷺ say, "Indeed, incantations, amulets, and love-charms are shirk."Zaynab, the wife of Abdullah, said, "I asked him, 'Why do you say this? By Allah, my eye used to discharge, and I would go to a certain Jewish man who would recite over it, and when he recited, it would settle.'"Abdullah replied, "That was only the work of Shaytan. He was poking it with his hand, and when the man recited, he would withdraw from it. It would have been enough for you to say what the Messenger of Allah ﷺ used to say, 'Remove the harm, Lord of mankind. Heal, for You are the Healer. There is no healing but Your healing, a healing that leaves no illness behind.'"
Azami 11529
Hasanعن عبد الله بن مسعود، قال
سمعت رسول الله ﷺ يقول: إن الرقي، والتمائم، والتولة شرك قالت (أي زينب امرأة عبد الله): قلت: لم تقول هذا؟ والله لقد كانت عيني تقذف وكنت أختلف إلى فلان اليهودي يرقيني، فإذا رقاني سكنت، فقال عبد الله: إنما ذاك عمل الشيطان كان ينخسها بيده، فإذا رقاها كف عنها، إنما كان يكفيك أن تقولي كما كان رسول الله ﷺ يقول: أذهب البأس رب الناس، اشف أنت الشافي، لا شفاء إلا شفاؤك شفاء لا يغادر سقما.
Abu Dawud (3883) narrated it, and this is his wording, as did Ibn Majah (3530) and Ahmad (3615), all of them through the route of Amash, from Amr bin Mura, from Yahya bin Jazzar, from the nephew of Zaynab, the wife of Abdullah bin Masud, from Abdullah bin Masud, who mentioned it.Regarding the nephew of Zaynab, Hafiz said in Taqrib, "It seems he was a companion, though I have not found him named." He is corroborated by Abdullah bin Utba bin Masud, from Zaynab, the wife of Abdullah. Through this route, Hakim (4/417–418) narrated it with his chain from Zaynab, the wife of Abdullah, that she developed a redness on her face, so an old woman came to visit her and recited a charm over a thread and hung it on her. Then Ibn Masud 
came in and saw it on her, and said, "What is this?" She said, "I sought a ruqyah for the redness." He reached out with his hand and cut it off, then said, "The family of Abdullah has no need of shirk." She said, then he said, "The Messenger of Allah ﷺ told us, 'Ruqyahs, amulets, and tiwalah are shirk.'" She said, "I asked, 'What is tiwalah?'" He said, "Tiwalah is that which stirs up men's affection."Hakim said, "This is a hadith with a sahih chain according to the criteria of the two shaykhs." I say, some of the narrators in its chain are not among the narrators of the two shaykhs, though this is not problematic for strengthening the chain. The hadith has other chains besides this one, but what I have mentioned is the most sahih of them.As for what Ibn Hibban (6090) narrated through another route from Yahya bin Jazzar, who said, "Abdullah entered upon a woman..." it appears that the nephew of Zaynab has dropped out of this chain, since Yahya bin Jazzar did not meet Abdullah bin Masud.His saying "ruqa" (with a dammah on the ra), is the plural of ruqyah (with a dammah on the ra), and what is meant here is what involves the names of idols and devils, or words whose meaning is not understood. As for what consists of the Quran and established hadiths, there is no harm in it.Tamaim is the plural of tamimah, meaning the beads that women hang around the necks of their children to ward off the evil eye or affliction.As for what has been narrated from Ibn Masud that the Prophet ﷺ disliked ten things, among which he mentioned tying amulets, there is some discussion regarding its chain. Abu Dawud (4222) and others narrated it, and it contains Abdul-Rahman bin Harmala, who did not hear from Ibn Masud, and he is not known to have been among his companions except in this hadith. See its detailed sourcing in the Book of Clothing, chapter on the dislike of changing gray hair.