Asalamu alikum
There are some cases which affect people and make them ill, and which medical science has not been able to make an exact diagnosis. And it has not been able to give any information about its real cause. One of them is the effects of “evil-eye”. It is a known and accepted reality that evil-eye is real and it can cause a person to become sick and even to die.
Stating that evil-eye is real and it is closely related to one’s fate, Our Prophet, said:
“Evil-eye is true. If evil- eye raced with fate, it would beat fate (it would change fate)” (Muslim, Salaam: 42; Ibni Majah, Tib: 3).
Although evil-eye is related to fate, it is still Allah who creates its effects. Otherwise, it is not the person who has got an evil eye that creates its effects. When a person, whose eyes have got evil effects, looks at something, Allah creates the harm to cause on it because the creator of both good and evil is Allah. Nothing happens out of Allah’s will.
We learn the killing, devastating aspects of evil-eye from the Prophet. The following is stated in the hadith narrated by Jabir bin Abdullah:
“Evil-eye is true. It puts a camel in a cooking pot and a man in grave.” (Kashfu’l-Khafa, 2: 76, narrated Abu Naim).
Thus, just as a camel affected by evil-eye may die and its meat can be put in the cooking pot, so too may a man affected by evil-eye die and be put in grave. It is understood from the hadith that the effects of evil-eye affect not only human beings but also all living beings and even anything that attracts one to look at.
It is possible to deduce detailed information from an event about evil-eye, which took place in the era of bliss, on how a believer should behave when he sees something he likes, what he should say in this situation, that causing evil-eye effects on someone is considered equal to killing him and what a person affected by evil-eye and a person causing evil-eye effects should do.
A Companion named Amr bin Rabia sees Sahl bin Hunaif having a bath and looks at him. Sahl falls down on ground as if he has been struck. They take him to the Prophet. Having learnt the situation, the Prophet,, asks “Whom do you suspect?” The Companions name Amr bin Rabia. Upon this, the Prophet scolds Amr bin Rabia and says “Why is one of you killing his brother? When one of you sees something he likes in his brother, pray for him to be blessed (with words such as MaashAllah, BarakAllah).”
Then, the Prophet asks for some water and orders Amr who caused the evil-eye to make wudu. (Ibni Majah, Tib: 32, Musnad, 3:44).
Islamic jurisprudents describe this application which is a kind of wudu as follows: Water is poured into a pot/container. Person who caused evil-eye takes a handful of water, gargles and then spit it back into the pot. Then he takes water again from the pot and washes his face. After that, he washes his right hand with his left hand and then his left hand with his right hand, together with his wrists. Then he washes his right and left elbows. Then he washes between his elbows and shoulders. After that, he washes his feet and right and left knees. While washing hands and feet, he does not wash his arms and below his knees. Later, he washes his right side of the belly downwards. After washing all these organs, water is saved in the same pot. The person who caused the evil-eye takes the pot, stands behind the affected person and pours it down on his head. (Nawawi, Sharh-u Sahih-i Muslim, 14: 172-173). This used water is not considered dirty. We understand it from the application of the Prophet himself.
That washing, which was described shortly by the Prophet and explained in detail by scholars, has got, doubtlessly, many unknown wisdom and reasons behind it. At least, it is necessary to practice this sunnah in order to eliminate the suspicion of evil-eye. This application of washing and pouring was practiced by the Companions from time to time.
After this application is completed, it is stated that if the person who caused evil-eye utters the supplication of abundance “MaashAllah, La quwwata illa billah” Allah will eliminate the harm that can be caused by evil-eye. As a matter of fact, this application of washing is a sort of practical supplication. Its effect and cure must be expected from Allah.
One should seek refuge with Allah from evil-eye and its effects. As we learn from Hazrat Aisha, the Prophet told her to pray against evil-eye. (Ibni Majah, Tib: 34).
In another hadith “Seek refuge with Allah from evil-eye” (ibid, Tib: 32), we are advised to expect cure from Allah.
Abu Said al-Hudri narrates what kind of supplications and what kind of things the Prophet made in order to be protected from evil-eye effects as follows:
“The Messenger of Allah sought refuge with Allah from the evil-eye of the jinn and human beings with supplications such as ‘I seek refuge with Allah from the evil-eye of the Jinn and human beings’ firstly. And then, he supplicated with surahs of al-Falaq and an-Nas after they were sent down. He quit other supplications.” (ibid, Tib: 34).
Then, it is not only human beings which cause and which are affected by evil-eye. The Jinn can also harm people with evil-eye. Some scholars who say “Evil-eye of the Jinn affect faster than the speed of an arrow” think that evil-eye means the effects caused by the Jinn on a person.
It is not appropriate for a believer to resort to other ways of cure than the cures the Prophet practiced and advised. Arabs used to wear some items and beads on their necks and arms in order to be protected from some illnesses in the era of ignorance. And they used to expect they would protect and cure them. Prohibiting strongly the practices which do not comply with belief and which bear signs of idolatry, the Prophet, said: “Whoever wears something, all his works are entrusted to that thing” (Tirmidhi, Tib: 24).
Thus, it is understood that the thing that is worn will not help at all and it can harm one’s belief as he expects everything from it.
Using or writing some amulet the meanings of which are not known and wearing “evil-eye beads” are superstitious beliefs which do not comply with Islamic belief. Wearing such things are not permissible for human beings; it is also not permissible to use them for animals or any belongings. Wearing evil-eye beads is included in the things which our Prophet listed as haram. (Nasai, Zinat: 17).
Similarly, meaningless practices which are used amongst ordinary people, such as melting a candle, melting lead or burning a weed and turn it around over the head of the ill person must not be applied because while Allah created all kinds of troubles and illnesses, he also created lawful cures for them. A true believer must follow the sunnah as criteria and must try not to leave it. Righteousness is possible only this way
A Brief Description of the Question:
Does evil-eye kill a person? What kind of
precautions can be taken against evil-eye? What are the reasons of
evil-eye? Is it permissible to wear an evil-eye bead?
The Answer:
Answer 1:There are some cases which affect people and make them ill, and which medical science has not been able to make an exact diagnosis. And it has not been able to give any information about its real cause. One of them is the effects of “evil-eye”. It is a known and accepted reality that evil-eye is real and it can cause a person to become sick and even to die.
Stating that evil-eye is real and it is closely related to one’s fate, Our Prophet, said:
“Evil-eye is true. If evil- eye raced with fate, it would beat fate (it would change fate)” (Muslim, Salaam: 42; Ibni Majah, Tib: 3).
Although evil-eye is related to fate, it is still Allah who creates its effects. Otherwise, it is not the person who has got an evil eye that creates its effects. When a person, whose eyes have got evil effects, looks at something, Allah creates the harm to cause on it because the creator of both good and evil is Allah. Nothing happens out of Allah’s will.
We learn the killing, devastating aspects of evil-eye from the Prophet. The following is stated in the hadith narrated by Jabir bin Abdullah:
“Evil-eye is true. It puts a camel in a cooking pot and a man in grave.” (Kashfu’l-Khafa, 2: 76, narrated Abu Naim).
Thus, just as a camel affected by evil-eye may die and its meat can be put in the cooking pot, so too may a man affected by evil-eye die and be put in grave. It is understood from the hadith that the effects of evil-eye affect not only human beings but also all living beings and even anything that attracts one to look at.
It is possible to deduce detailed information from an event about evil-eye, which took place in the era of bliss, on how a believer should behave when he sees something he likes, what he should say in this situation, that causing evil-eye effects on someone is considered equal to killing him and what a person affected by evil-eye and a person causing evil-eye effects should do.
A Companion named Amr bin Rabia sees Sahl bin Hunaif having a bath and looks at him. Sahl falls down on ground as if he has been struck. They take him to the Prophet. Having learnt the situation, the Prophet,, asks “Whom do you suspect?” The Companions name Amr bin Rabia. Upon this, the Prophet scolds Amr bin Rabia and says “Why is one of you killing his brother? When one of you sees something he likes in his brother, pray for him to be blessed (with words such as MaashAllah, BarakAllah).”
Then, the Prophet asks for some water and orders Amr who caused the evil-eye to make wudu. (Ibni Majah, Tib: 32, Musnad, 3:44).
Islamic jurisprudents describe this application which is a kind of wudu as follows: Water is poured into a pot/container. Person who caused evil-eye takes a handful of water, gargles and then spit it back into the pot. Then he takes water again from the pot and washes his face. After that, he washes his right hand with his left hand and then his left hand with his right hand, together with his wrists. Then he washes his right and left elbows. Then he washes between his elbows and shoulders. After that, he washes his feet and right and left knees. While washing hands and feet, he does not wash his arms and below his knees. Later, he washes his right side of the belly downwards. After washing all these organs, water is saved in the same pot. The person who caused the evil-eye takes the pot, stands behind the affected person and pours it down on his head. (Nawawi, Sharh-u Sahih-i Muslim, 14: 172-173). This used water is not considered dirty. We understand it from the application of the Prophet himself.
That washing, which was described shortly by the Prophet and explained in detail by scholars, has got, doubtlessly, many unknown wisdom and reasons behind it. At least, it is necessary to practice this sunnah in order to eliminate the suspicion of evil-eye. This application of washing and pouring was practiced by the Companions from time to time.
After this application is completed, it is stated that if the person who caused evil-eye utters the supplication of abundance “MaashAllah, La quwwata illa billah” Allah will eliminate the harm that can be caused by evil-eye. As a matter of fact, this application of washing is a sort of practical supplication. Its effect and cure must be expected from Allah.
One should seek refuge with Allah from evil-eye and its effects. As we learn from Hazrat Aisha, the Prophet told her to pray against evil-eye. (Ibni Majah, Tib: 34).
In another hadith “Seek refuge with Allah from evil-eye” (ibid, Tib: 32), we are advised to expect cure from Allah.
Abu Said al-Hudri narrates what kind of supplications and what kind of things the Prophet made in order to be protected from evil-eye effects as follows:
“The Messenger of Allah sought refuge with Allah from the evil-eye of the jinn and human beings with supplications such as ‘I seek refuge with Allah from the evil-eye of the Jinn and human beings’ firstly. And then, he supplicated with surahs of al-Falaq and an-Nas after they were sent down. He quit other supplications.” (ibid, Tib: 34).
Then, it is not only human beings which cause and which are affected by evil-eye. The Jinn can also harm people with evil-eye. Some scholars who say “Evil-eye of the Jinn affect faster than the speed of an arrow” think that evil-eye means the effects caused by the Jinn on a person.
It is not appropriate for a believer to resort to other ways of cure than the cures the Prophet practiced and advised. Arabs used to wear some items and beads on their necks and arms in order to be protected from some illnesses in the era of ignorance. And they used to expect they would protect and cure them. Prohibiting strongly the practices which do not comply with belief and which bear signs of idolatry, the Prophet, said: “Whoever wears something, all his works are entrusted to that thing” (Tirmidhi, Tib: 24).
Thus, it is understood that the thing that is worn will not help at all and it can harm one’s belief as he expects everything from it.
Using or writing some amulet the meanings of which are not known and wearing “evil-eye beads” are superstitious beliefs which do not comply with Islamic belief. Wearing such things are not permissible for human beings; it is also not permissible to use them for animals or any belongings. Wearing evil-eye beads is included in the things which our Prophet listed as haram. (Nasai, Zinat: 17).
Similarly, meaningless practices which are used amongst ordinary people, such as melting a candle, melting lead or burning a weed and turn it around over the head of the ill person must not be applied because while Allah created all kinds of troubles and illnesses, he also created lawful cures for them. A true believer must follow the sunnah as criteria and must try not to leave it. Righteousness is possible only this way
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