PART 4 – THE EVIL EYE AND ENVY
13. The Truth of the Evil Eye
Question:
What is the truth about the evil eye? Allah, Glory be to Him, says, “And from the envy of the envier when he envieth.’’ (Al-Falaq Surah, Aya 5.) Is it true according to the Hadith that “Two thirds of deaths are a result of the evil eye’’? What should a Muslim do if he suspects that someone has cast an evil eye on him? Is the wash-water of the eye-caster beneficial in treating the effects of the evil eye? Does the eye-receiver drink the wash-water or wash with it?
Answer:
To cast an evil eye means to cause harm to an object by means of the eye. This involves the looker‘s admiration of an object, followed by the working of his evil self, which transmits its poisonous emissions to the object looked at. Commanding the Prophet صلى الله عليه وسلم to seek protection from enviers, Allah says in the Qur‘an, “And from the evil of the envier when he envieth.’’ (Al-Falaq Surah, Aya 5.)
All enviers are eye-casters, but not all eye-casters are enviers. Therefore, seeking refuge from the evil of the envier includes that of the eye-caster. From both the envier and the eye- caster emissions come out towards the object (the envied or eye- receiver); it can be hit or missed. If unprotected, the object will be affected, but if protected and alert, it will not be harmed; it may even send back the emissions to the caster. [This is adapted from Zad Al-Ma `ad.]
The effect of eye-casting is verified by the Hadiths. For instance, Aisha said, “Allah‘s Messenger صلى الله عليه وسلم used to instruct me to have a Ruqya done for evil eye treatment.’’(Sahih Al-Bukhari, Kitab Attib (Book of Medicine), Hadith No. 5738 & Sahih Muslim, Kitab Assalam (Book of peace), Hadith No. 2195.) Also, Ibn-Abbas reported that the Prophet صلى الله عليه وسلم said, “The evil eye is a fact. If anything should precede destiny, it would be the evil eye. If you are asked to wash (and to give your wash-water to be used as a cure for the effect of your cast), you should do that.’’ (Op. Cit.) Asma Bint-‘Amees is reported to have said, “O Messenger of Allah, The Ja‘far family are prone to eye-casting. Shall we have Ruqyas done unto them?’’ He replied, ―Yes. If anything should precede destiny, it would be the evil eye.’’ (Sunan Al-Tirmidhi, Kitab Attib (Book of Medicine), Hadith No. 2059.) “The Prophet صلى الله عليه وسلم used to instruct the eye-caster to do Wudu (ablution), then give the wash-water to the eye-receiver to wash with,’’ said Aisha. (Sunan Abu-Dawood, Kitab At Tib (Book of Medicine), Hadith No. 3880.)
There is the well-known incident of Sahl Ibn-Hunayf and Amir Ibn-Rabi’ah. According to the Hadith, “The Prophet صلى الله عليه وسلم went out and walked with Sahl towards Makkah. When they reached the Al-Kharar pass, Sahi decided to wash. He had a nice body with white skin. When Amir saw him washing, he said, ‘I have not seen the like of what I see today, not even the skin of a maiden who has never been out of doors.‘ Sahi fell to the ground.’’
“The Messenger of Allah was approached and told, `Messenger of Allah, can you do anything about Sahl? By Allah, he cannot raise his head.‘ He replied, `Do you suspect anyone of it?‘ They said, `We suspect Amir Ibn-Rabi’ah.‘ ‘’
“The Messenger of Allah summoned Amir. Being furious with Amir, he said, “Why does one of you kill his brother? Why did you not ask Allah to bless him? Do Ghusl (and bring the wash-water).‘ Amir washed his face, hands, elbows, knees, the end of his feet, and inside his garment in a vessel. The water from Ghusl was poured on Sahi‘s head and back. Then, Sahi was able to go off unharmed with the people.’’ (Op. Cit.)
In view of those Hadiths as well as others and in view of practical experience, the Ulama Jumhur (majority of religious scholars) agree on the effect of the evil eye.
Regarding the statement (“Two thirds of deaths are the result of the evil eye.’’) you mentioned, we have no knowledge of how sound a Hadith is. However, it is mentioned in Nayl Al-Awtar that according to a Hadith Hassan (a good Hadith) reported by Jabir, the Prophet صلى الله عليه وسلم said, “The majority of the deaths to be caused by other than normal ways are – as Allah has destined – those resulting from the effect of spirits.’’ (Musnad Attyalisi, Hadith No. 10/176.) `Spirits‘ refers to evil eyes.
Muslims ought to seek protection from the evil of humans and Jinn. This is done by having strong faith and trust in Allah, by invoking Him in humility and by frequent recitation of Al Ikhlas, Al-Falaq, Annas, Al-Fatiha and Al-Kursi Ayah as well as saying the Prophet‘s established prayers.
There are a lot of Shar‘i prayers, which one can say. These are examples of such prayers:
“I seek refuge in the perfect words of Allah from His anger and punishment, from the evil of humans and from the promptings of devils and their presence.’’
“There is no God save Him. In Him have I put my trust, and He is Lord of the Tremendous Throne.’’ (Al-Tawbah Sura, Ayah 129.)
If one suspects or identifies his eye-caster, he should request him to wash. A bowl of water is to be brought. The eye- caster uses the water to wash his mouth, his face, his legs (right then left), then his garment; the used water is to be going into a container during the washing process. This wash-water is to be poured on the head of the eye-receiver in one go from behind, and he will be healed by Allah‘s permission. (Ifta’ Permanent Committee, Fatwas on Treatment Using the Qur’an and the Sunnah, Ruqyas and Related Issues, by Ibn-Baz and Ibn-Uthaimeen, pp. 46-49.)
14. Evil Eye Treatment with Incense Burning
Question:
Is it allowed to incense-burn alum, herbs and leaves as a means of treating the effects of the evil eye?
Answer:
This way is not allowed for treating the effects of the evil eye, for it is not a compatible means of treating such effects. It is feared that incense burning may be meant as a way of pleasing the Jinn for the sake of utilizing them in bringing about healing.
The appropriate method of treatment is by Shar‘i Ruqyas, as verified by sound Hadiths. (Ifta’ Permanent Committee, Fatwas on Treatment Using the Qur’an and the Sunnah, Ruqyas and Related Issues, by Ibn-Baz and Ibn-Uthaimeen, pp. 45.)
15. Jealousy
Question:
I sometimes feel hardening in my heart, and sometimes get a disease like hidden Shirk or jealousy of some people. I say some of the Prophet‘s prayers a lot: “O Allah, I seek refuge in You from associating partners with You while I know, and I ask Your forgiveness for what I do not know.’’ (Musnad Ahmad, Hadith No. 4/403.) I also pray for those of whom I am jealous so as to atone for wrongs.
Is there some treatment which can cure me of the serious disease I am suffering from?
Answer:
You have to keep remembrance of Allah and recite the Qur‘an as much as you can. You should- also perform more voluntary acts of worship and be in the company of righteous, religious people. All such deeds must be intended to please Allah, glorified and exalted be He, not to please people. If hypocritical inclinations creep in, you must replace them with seeking Allah‘s pleasure and reward in the hereafter.
In order to get rid of jealousy, you must believe that all blessings are from Allah, who distributes them among people. He says, “We have apportioned among them their livelihood in the life of the world, and raised some of them above others in rank that some of them may take labor from others; and the mercy of thy Lord is better than (the wealth) that they amass.” (Az-Zukhruf Sura, Ayah 32.) One is required to love for his brother what he loves for himself; the Prophet صلى الله عليه وسلم says, “None of you will be a believer till one loves for his brother what he loves for himself.’’ (Sahih Al-Bukhari, Kitab Al-Iman (Book of Faith), Hadith No. 13 & Sahih Muslim, Kitab Al-Iman (Book of Faith), Hadith No. 45.) Instead of busying oneself with envy and casting evil eyes, one should engage in doing useful deeds and saying what is good. (Ifta’ Permanent Committee, Fatwas on Treatment Using the Qur’an and the Sunnah, Ruqyas and Related Issues, by Ibn-Baz and Ibn-Uthaimeen, pp. 28-29.)
16. The Difference between Witchcraft and the Evil Eye & Treatment of Eye-Casters and Eye-Receivers
Question:
What is the difference between witchcraft and the evil eye? What is the Islamic position on the evil eye? If it is true, how can it be treated?
Answer:
Sihr (the Arabic for magic) in simple language originally means the thing that is subtle and whose causes are a mystery.
As a technical term, Sihr refers to incantations and Ruqyas, some of which may affect hearts and bodies, and the result of such effects could be illness, death and feuds between spouses; Allah says, “… And from these two (angels) people learn that by which they cause division between man and wife; but they injure thereby no one save by Allah‘s leave….’’ (Al-Baqara Sura, Ayah 102.)
The evil eye refers to causing harm to an object by means of the eye. According to sound Hadiths, the Prophet صلى الله عليه وسلم says, “The evil eye is a fact. If anything should precede destiny, it would be the evil eye. If you are asked to wash (and to give your wash-water to be used as a cure for the effect of your cast), you should do that.’’ (Op. Cit.) Like witchcraft, casting evil eyes is forbidden.
As far as the eye-caster is concerned, he has to remember Allah and pray for the blessing of the object he admires. As the Prophet صلى الله عليه وسلم says, “Why shouldn‘t you, when you see something you admire, pray for its blessing?’’ (Op. Cit.) To pray for blessing, the eye-caster can say, /masha-allah!/ (How admirable what Allah has willed!), /laa-hawla wa-laa quwwata illaa-billaah/ (There is no might or power, except with Allah!’’ He can also ask Allah to bless the admired object.
As for the eye-receiver, he ought to seek Allah‘s protection from the evil eye by having strong faith and trust in Allah and reading the Qur‘an and saying established prayers.
If the eye-receiver identifies his eye-caster, he is allowed to request the latter to wash his face, hands and the inside of his garment in a bowl; with this wash-water the eye-receiver washes himself, for the Prophet صلى الله عليه وسلم says, “If you (suspected of being the eye-caster) are asked to wash (and to give your wash-water to be used as a cure for the effect of your cast), you should do that.’’ (Ifta’ Permanent Committee, Fatwas on Treatment Using the Qur’an and the Sunnah, Ruqyas and Related Issues, by Ibn-Baz and Ibn-Uthaimeen, pp. 58-59.)
By Khaled al-Jeraisy
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