PART 5 – THE EVIL EYE AND ENVY
17. Envy Treatment and Prevention
Question:
How can the effects of Hassad (envy) be treated and how can we protect ourselves from it?
Answer:
Envy is a dangerous disease and a serious defect. It is desiring the termination of a blessing which Allah has bestowed on a person. It is considered a challenge to Allah‘s will. It is a typical trait of the Jews and disbelievers, as He says, “Neither those who disbelieve among the People of the Scripture nor the idolaters love that there should be sent down unto you any good thing from your Lord.’’ (Al-Baqara Sura, Ayah 105.) He also says, “Many of the People of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them.’’ (Al-Baqara Sura, Ayah 109.) About those Jews who envied the Prophet صلى الله عليه وسلم, Allah says, “Or are they jealous of mankind because of that which Allah of His bounty hath bestowed upon them?’’ (Al-Baqara Sura, Ayah 54.)
Concerning treatment, on the one hand, the envier has to seek refuge in Allah from envy, and to pray for his own healing, and to remember Him a lot whenever he sees an object he finds admirable.
On the other hand, the envied have to seek refuge in Allah from the evil of enviers, to regularly recite Al-Falaq and Annas Suras, to pray a lot for Allah‘s protection and to trust in Him.
18. How to Protect Oneself and Family from Envy
Question:
How can one protect himself and his family from envy?
Answer:
Envy is desiring the termination of a blessing given to someone. It is a condemned trait typical of Iblees (Satan), the Jews and evil humans present and past. It represents a challenge to Allah‘s will and destiny.
For the Muslim to avoid being envious, he has to accept Allah‘s will and destiny and to love for his brethren what he loves for himself, as the Prophet صلى الله عليه وسلم demands of Muslims in his saying, “No one of you will (really) believe till he loves for his brother what he loves for himself.’’ (Op. Cit.) He should also take the necessary measures conducive to good and preventive of evil, while firmly trusting in Allah and His blessings.
Protecting oneself and family from the evil of envy is by seeking refuge in Allah from it, as Allah commands in Al-Falaq Surah. It can be accomplished also by good deeds, charity and alms to the poor and the needy, particularly when one receives money in the presence of some needy person. In such a particular situation, one should give charity to suppress the needy person‘s envious desire, which may be aroused by the money one is receiving in his presence. (Kitab Ad Da’wah, (Book of the Call), Al-Fawzan’s Fatwas, Vol. 1, pp. 68-69.)
19. Can the Jinn Cast Evil Eyes on Humans?
Question:
Is it true that the Jinn can cast evil eyes on humans? If the answer is “Yes’’, is it valid to wash the places which they are thought to frequent, to wipe those places with a piece of cloth, and then rub the patient with the cloth so as to remove the effect of the evil eye? May Allah reward you.
Answer:
In the name of Allah. Praise be to Him.
As Prophet Muhammad صلى الله عليه وسلم mentioned, the evil eye is a fact, and it can be cast by humans and by the Jinn. The effects of the evil eye can be legally treated by Quranic recitations, supplications, and asking the suspected eye-caster for his wash water, with which the eye-receiver washes himself; the Prophet صلى الله عليه وسلم said, “The evil eye is a fact, and if you – being suspected of having cast it – are asked for your wash water, give it.’’ (Sahih Muslim, Book of Peace, Hadith No. 2188.) He also said, “There is no Ruqya except for the evil eye and Hammah (poison of snakes or scorpions).’’ (Sunan Abu-Dawood, Book of Medicine, Hadith No. 3889.) As for wiping the floor or using the eye- caster‘s urine for treatment purposes, neither is allowed. (Ibn-Baz’s Collection of Fatwas, Vol. 1, p. 351.)
20. Knocking on Wood for Protection from The Evil Eye
Question:
This question is from Abu-Umar, from Damascus: Sometimes, as soon as I mention a blessing Allah has bestowed on a relative or a friend, some people knock on wood. They do that as an expression of fear of the evil eye. In some instances, they demand of one to knock on wood by saying: “Knock on wood.’’
What is the validity of such behaviour? Please advise us. May Allah reward you.
Answer:
This is reprehensible behaviour, which must not be done, and the underlying belief is corrupt. Instead, when a person gains a blessing, he has to thank Allah for it, and to beg Him to perfect that blessing and make him grateful. Allah says, “(7) And when your Lord proclaimed: If ye give thanks, I will give you more; but if ye are thankless, lo! My punishment is dire.’’ (Ibraheem Sura, Ayah No. 70.) He also says, “(152) Therefore remember Me, I will remember you. Give thanks to Me, and reject not Me. (Al-Baqara Sura, Ayah No. 152.)
May Allah grant success to all of us. (Ibn-Baz’s Collection of Fatwas and Articles, Vol. 8, p. 424.)
21. The Legal Position of the Eye-Caster and the Eye- Receiver
Question:
If a person casts an evil eye onto an object, and, as a result, some harm befalls that object, is he to make up for it, even if it was not deliberate, or envious?
Is there a legal treatment for the eye-caster and the eye-receiver by means of which they can alleviate the evil-eye effects or remove them entirely?
Answer:
According to the Hadith, the evil eye is a fact. No wonder, Allah – the Exalted, the Most High – has created some eyes with such special sight that they can harm the objects they see; the Prophet صلى الله عليه وسلم said, “The evil eye is a fact.’’ (Sahih Muslim, Vol. 4, p. 1719.)
There is legal treatment for the eye-caster and for the eye- receiver. As for the eye-caster, to prevent the evil effects of his eyes, he must – on seeing an object he is likely to admire – say: “O Allah, bless him / it.’’ When Amir Ibn-Rabi’ah cast an evil eye on Sahi Ibn-Haneef, the Prophet صلى الله عليه وسلم said, “Why didn‘t you ask Allah to bless him?’’ (Muwtta’ Malik, Vol. 2, pp. 938, Sunan Ibn-Majah, Vol. 2 p. 1160.,Musnad Ahmad, Vol. 3, pp. 486-487.) The eye-caster can also say: / maa shaa allah, laa Hawla wa-laa quwwata illa bil-laah/ (“How admirable what Allah has ordained! There is no might except with Allah.’’) As narrated by Hisham Ibn-Urwah, this is what the Prophet صلى الله عليه وسلم used to say whenever he saw something admirable. In fact, if the eye-caster observes these prayers, the evil effects of his eyes will – by Allah‘s permission – be prevented.
However, if one casts the evil eye with the intent to cause harm, it is considered a sin, for it is an act of aggression. Some Fuqaha‘ (Shari‘ah experts) go as far as to suggest retribution in the case of the death resulting from the evil eye, provided the eye-caster admits his guilt. They consider such death to be a deliberate murder.
As for treating the eye-receiver, Ruqya is to be administered, such as the one Jibreel – may His peace be upon him – performed unto Prophet Muhammad صلى الله عليه وسلم: “In the name of Allah I am performing this Ruqya unto you to get rid of what is harming you, of the evil of all souls and the effects of evil eyes. May Allah bring about healing. In the name of Allah I am performing this Ruqya unto.’’ (Sahih Muslim, Vol. 4, p. 1718-1719.) This can be said either by the patient himself, or by any of his brethren, and it should be accompanied by Nafth. This Ruqya is – by Allah‘s permission – effective in treating the effects of the evil eye.
As prescribed by the Prophet صلى الله عليه وسلم, the evil eye effects can be treated by having the eye-caster wash himself and the inside of his garment, then pouring the wash-water on the eye receiver. (Muwatta’ Malik, Vol. 2, pp. 938-939.,Musnad Ahmad, Vol. 3, pp. 486-487.,Sunan Ibn-Majah, Vol. 2 p. 1160.) & (Al-Mutaqa Min Fatawa Al-Fawzan, Vol. 1, p. 157.)
By Khaled al-Jeraisy
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