Evil-Eye

Asalamu alikum

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

The Rights of the Neighbor Part 4&5

Asalam Wa Alikum

Third Topic

Boundaries of the neighbor

There are different opinions among scholars about who are neighbors; among them are:

1-       It is reported that `Ali, may Allah be pleased with him, said: "He who hears the call to prayer is a neighbor." So, whoever hears the voice of the district muezzin who calls to prayer without using the loudspeaker is regarded as a neighbor.

2-       It is said that he who hears the second call (Iqamah) to prayer is regarded as a neighbor.

3-       It is said that he who performs the Fajr (Dawn) prayer with you in the mosque is regarded as a neighbor.

4-       It is said that those who live with each other in a quarter or district are regarded as neighbors.

5-       It is said that the boundary of the neighborhood is forty houses from every side. This is the saying of `Aa'isha, Al-Awzaa`i, Al-Hasan Al-Basri, Az-Zuhri and others. [6]

6-       The preponderant opinion is that the boundary of the neighborhood is referred to the custom [7]; as the shariah rule says: "What is mentioned by the Islamic law in general, and has not a criterion in it or in the language, then, it will be referred to the custom (Al-Urf)." [8]

On this basis he who is regarded by the custom as a neighbor, he is a neighbor. This neighbor has the right of neighborhood regarding treating him kindly, giving him generously, abstaining from harming him and the like.

Fourth Topic

The greatness of the neighbor's right

Allah, the Almighty, says: {"Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbor who is near of kin, the neighbor who is a stranger, the companion by your side…"} [An-Nisaa': 36]. In this verse, Allah has enjoined people to treat all neighbors with kindness, be relative or stranger, adjacent or remote, pious or impious, Muslim or non-Muslim. This includes all of them according to their proximity, need and what is suitable in this situation.

As to the Prophetic Sunnah, it is abounded with many texts which call upon treating the neighbor kindly, emphasize his right, enjoin people to treat him kindly and generously, threaten people to be punished if they harm and treat him unkindly.

Ibn `Umar and `A'ishah, may Allah be pleased with them, reported that the Messenger of Allah, sallallaahu ‘alayhi wa sallam, said: "Gabriel kept recommending treating neighbor with kindness until I thought he would assign him a share of inheritance." [9]

It is narrated that `Abdullah Ibn `Amr Ibnul-`Aas, may Allah be pleased with them, slaughtered a ewe, and said thrice to his family: "Did you give from it to our Jewish neighbor." Then, he said that I heard the Prophet, sallallaahu ‘alayhi wa sallam, saying: "Gabriel kept recommending treating neighbor with kindness until I thought he would assign him a share of inheritance." [10]

The Prophet, sallallaahu ‘alayhi wa sallam, said: "Whoever believes in Allah and the Last Day, should treat his neighbor generously." In another narration: "…, should treat his neighbor kindly." [11]

This points out that treating the neighbor kindly and generously is from among the branches of Faith and the characteristics of the faithful and that he who does not treat his neighbor kindly, his faith will be incomplete.

The Prophet, sallallaahu ‘alayhi wa sallam, has confirmed this meaning by saying: "By Him in Whose Hand is my life, no slave (truly) believes till he loves for his neighbor, or he (the Prophet) said: for his brother, whatever he loves for himself." [12]

In this Hadith, the Prophet, sallallaahu ‘alayhi wa sallam, has made clear that the completeness of the obligatory Faith is not accomplished except by that a Muslim loves for his neighbor whatever he loves for himself. This also necessitates that he hates for his neighbor whatever he hates for himself.

Rather, the Prophet, sallallaahu ‘alayhi wa sallam, has clarified that the best of people is the one who is the best to his neighbor and companion. He, sallallaahu ‘alayhi wa sallam, said: "The best of companions in Allah's sight, is the best to his companion, and the best of neighbors in Allah's sight, is the best to his neighbor." [13] This blessed Hadith is a great Prophetic balance that shows the preference criterion between people in Allah's sight. It indicates that he who is the best in his treatment with his neighbors, companions and mates, is a sign that he is the best in Allah's sight as well as a sign of Allah's guidance and love of him. Rather, it is a sign that he is the best of people in Allah's sight according to the Prophet's testimony.

Abu Hurayrah, may Allah be pleased with him, narrated the Prophet, sallallaahu ‘alayhi wa sallam, said: "He who receives these words from me so that he shall implement them or teach the one who implements them." Abu Hurayrah said: "I am, O the Messenger of Allah." Then he, sallallaahu ‘alayhi wa sallam, held my hand and counted five matters. He, sallallaahu ‘alayhi wa sallam, said: "Avoid violating the prohibited things and you will be the best of worshippers; satisfy with what Allah has predestined for you and you will be the richest of people; treat your neighbor kindly and you will be a (true) faithful; love for people whatever you love for yourself you will be a (true) Muslim; do not laugh much as laughing much causes the death of heart." [14]

In this Hadith, the Prophet, sallallaahu ‘alayhi wa sallam, has clarified that treating the neighbor kindly is a sign of the truthfulness of Faith, one of its branches and one of the causes behind its increase and strength.

Some of the wise persons said: "If three characteristics are found in a person, so there is no doubt about his intelligence and grace: if he is praised by his neighbor, by his kin and by his companion." [15]

Overstepping the Boundaries in making Du'aa

It's from the manners/etiquettes of the Prophets (Peace and Blessings of ALLAH be upon them all) to supplicate with few words but these few words are deep, concise and comprehensive in meaning, these are known as Al-Jawami'.

One of the ways we overstep the boundaries of Du'aa is to be too detailed in it. This is highlighted in the Athar (narration) of ‘Abd-Allaah ibn Mughaffal that he heard his son say: “O Allaah, I ask You for the white palace on the right side of Paradise if I enter it.” He said: “O my son, ask Allaah for Paradise and seek refuge with Allaah from the Fire, for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Among this ummah will be people who overstep the mark in purifying themselves and in making du’aa’.” [Saheeh Abi Dawood.]