Muslims must fortify themselves against the devils from among the Jinn (creatures created from fire) and mankind by having a strong faith in Allaah, putting their trust in Him, seeking refuge with Him and beseeching Him. They should recite the Du`as (supplications) prescribed by the Prophet (Salla-Allaahu ‘alayhi wa sallam) for refuge and protection. They should often recite Al-Mu`awwidhatayn (Surahs al-Falaq and an-Naas), Surah al-Ikhlaas, Surah al-Faatihah, and Ayaat-ul-Kursiy (Surah al-Baqarah, 2:255).
If a person thinks or suspects that someone has cast an evil eye on him, the one who cast the evil eye should be asked to wash himself for the person afflicted by the evil eye.
There are many authentic Ahadeeth reported from the Prophet (Salla-Allaahu ‘alayhi wa sallam) which affirm the effect of the evil eye. Among them is the Hadeeth reported in the two Saheeh books of Hadeeth, (i.e. Bukhaari and Muslim) on the authority of ‘Aishah (Radia-Allaahu ‘anha), who said: “The Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) used to command me to use Ruqyah (reciting Qur’an and supplicating over the sick, seeking healing) to cure and protect myself from the evil eye.”
It was related by Muslim, Ahmad, and at-Tirmidhi (who ranked it as an authentic Hadeeth) on the authority of Ibn ‘Abbaas (Radia-Allaahu ‘anhuma), that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “The evil eye is real. If anything were to precede destiny, it would be the evil eye. And if you (the envier) are asked to wash yourself (to provide a cure for the eyed person), you should do that.”
The Prophet (Salla-Allaahu ‘alayhi wa sallam) said to Asma’ bint ‘Umais (Radia-Allaahu ‘anha): “What is this, that I see the children of my brother lean? Are they not fed properly?” She said: “No, but they fall under the influence of an evil eye.” He (Salla-Allaahu ‘alayhi wa sallam) said: “Use incantation (Ruqyah).” She recited (the words of incantation before him), whereupon he, (by approving them) said: “Yes, use this incantation for them.” [Muslim]
Umm Salamah (Radia-Allaahu ‘anha), the wife of the Prophet (Salla-Allaahu ‘alayhi wa sallam), narrated that the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) saw a girl in her house whose face had a black spot. He (Salla-Allaahu ‘alayhi wa sallam) said: “She is under the effect of an evil eye, so treat her with Ruqyah.” [Muslim]
Abu Dawoud also related that ‘Aishah (Radia-Allaahu ‘anha) said: “The man who cast the evil would be commanded to perform Wudu’ (ablution), and then the man afflicted by the evil eye would be washed with it.” [Authenticated by al-Albaani in Saheeh Abu Dawoud no. 3880]
It was related by Imam Ahmad, Maalik, an-Nasa’i, and Ibn Hibban (who ranked it as an authentic Hadeeth) that Abu Umamah ibn Sahl ibn Haneef (Radia-Allaahu ‘anhu) said: “The Prophet (Salla-Allaahu ‘alayhi wa sallam), accompanied by some people, set out towards Makkah. They reached the mountain pass of al-Kharar in al-Juhfah, and there Sahl ibn Haneef bathed himself. He was a white man with a handsome body and skin. ‘Amir ibn Rabi’ah, one of the family members of Banu ‘Adiyy ibn Ka’b, looked at him while he was taking a bath and said: ‘I have never seen the like of what I have seen today, not even the skin of a virgin in a boudoir’, and immediately Sahl suffered a seizure and fell to the ground. He was brought to the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) and it was said: ‘O Messenger of Allaah, can you do anything for Sahl? By Allaah he cannot raise his head or recover consciousness.’ He (Salla-Allaahu ‘alayhi wa sallam) said: ‘Do you accuse anyone with regard to him?’ They said: ‘’Amir ibn Rabi’ah looked at him.’ The Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) summoned ‘Amir and spoke angrily to him, saying: ‘Why would one of you kill his brother? If you see something that you like, why do you not supplicate Allaah’s blessings on it?’ Then he said to him: ‘Wash yourself for him.’ So he washed his face, hands, forearms (till elbows), knees, the ends of his feet, and the inside of his Izaar (garment worn below the waist) in a vessel. Then that water was poured over Sahl – a man was pouring it over his head and back from behind. He was tilting the vessel to pour it out on him from behind. After this was done to him, Sahl got up and joined the people and there was nothing wrong with him.” [Authenticated by al-Albaani in Mishkaat al-Masaabeeh no. 4487]
Shaikh Ibn ‘Uthaimeen (Rahimahullaah) said: “In case one is afflicted with the evil eye, he should use the Shar’i (legal-prescribed) means of remedy such as:
1- Reciting Ruqyah.
The Prophet (Salla-Allaahu ‘alayhi wa sallam) allowed Ruqyah against (evil) eyes, stings, and insect bites.” [Muslim]
‘Aishah (Radia-Allaahu ‘anha), the wife of the Prophet (Salla-Allaahu ‘alayhi wa sallam) narrated: Jibreel (‘alayhis-salaam) used to recite the Ruqyah to treat the Messenger (Salla-Allaahu ‘alayhi wa sallam) when he fell sick. Jibreel used to recite:
بسم الله أرقيك، من كل شئ يؤذيك، من شر كل نفس أو عين حاسد الله يشفيك، بسم الله أرقيك
“With the Name of Allaah, I recite Ruqyah to treat you from everything that harms you, and from the evil of every soul or eye who envies. O Allaah! Heal him. With the Name of Allaah, I recite Ruqyah for you.” [Muslim]
2- Asking the envier to wash himself as the Prophet (Salla-Allaahu ‘alayhi wa sallam) asked ‘Amir ibn Rabi’ah (Radia-Allaahu ‘anhu) in the aforementioned Hadeeth, then pouring that water on the sick person.
Taking the waste (such as urine or stool) of the envier is a baseless act; the same applies to taking his belongings. Rather, one should do what is mentioned above, washing the limbs and washing the inside of the person’s garment, or likewise washing the inside of one’s (the envier) headgear and garments. And Allaah knows best.
3- Taking precautions from the evil eye in advance is permissible and does not negate Tawakkul (putting one’s trust in Allaah). Rather, it is the Tawakkul, because Tawakkul is reliance on Allaah with taking the means which have been prescribed and which we are commanded with.
The Prophet (Salla-Allaahu ‘alayhi wa sallam) used to seek refuge with Allaah for protecting al-Hasan and al-Husain (Radia-Allaahu ‘anhuma) and he (Salla-Allaahu ‘alayhi wa sallam) used to say:
أعيذكما بكلمات الله التامة من كل شيطان وهامة ومن كل عين لامة
“I seek refuge with Allaah’s Perfect Words from every devil and poisonous pest and from every evil, harmful, envious eye.”
And he (Salla-Allaahu ‘alayhi wa sallam) would say: “Thus Ibraheem used to seek refuge with Allaah for Ishaaq and Isma’il (‘alayhim-assalaam).” [At-Tirmidhi and Abu Dawoud and authenticated by al-Albaani]
[End quote- Fatawa of Shaikh Ibn ‘Uthaimeen -Healing with Qur’an and Sunnah]
The Way of Washing:
A vessel of water should be brought to them, in which the one who cast the evil eye should dip his right hand and rinse out his mouth into the vessel, and then he should wash his face. Then he should dip his left hand and pour water over his right knee into the vessel, and then dip his right hand and pour water over his left knee into the vessel. Then, he should wash the inside of his Izaar. The water should then be poured over the head of the person afflicted by the evil eye from behind in one go. By the Will of Allaah, he will be healed.
It is permissible for a diseased person to be treated with permissible medicines and the Shar’i (Islamically lawful) Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing). On the other hand, if people describe themselves as Sayyid, it is unlawful to go to them, as they are soothsayers and diviners who claim to have knowledge of the unseen and work with talismans and polytheistic spells.
The Jumhur (dominant majority of scholars) have confirmed the risk of harm by the evil eye based on the Ahadeeth quoted above and others, and because of the corroborating actual occurrences. The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Bearing in mind the Divine Decree, most people of my Ummah (nation based on one creed) would die due to envy.” [Al-Silsilah as-Saheeha no. 747]
Amongst the ways of making Dhikr is to say the Ruqyah (reciting Qur’an and supplicating over the sick, seeking healing) with Surah al-Faatihah, or Surah al-Ikhlaas and al-Mu`awwidhatayn (Surahs al-Falaq and al-Naas). Then one blows into his hands and rubs his face and body therewith as far as they can reach. Then he repeats this process three times. All other forms of Ruqyah with Surahs (chapters) of the Qur’an, its Ayahs (verses), and authentic Adhkaar can be used while asking Allaah Alone for healing and protection from devils amongst the Jinn and humans. One may refer to the books: Al-Kalim at-Tayyib by Ibn Taymiyyah, Al-Wabil as-Sayyib by Ibn Al-Qayyim, and Al-Adhkaar by An-Nawawi to know more about the different types of Ruqyah.
It was also reported that he (Salla-Allaahu ‘alayhi wa sallam) permitted Ruqyah as long as it was not Shirk. However, it was not reported that he (Salla-Allaahu ‘alayhi wa sallam) ever wore a Qur’anic amulet or put it on one of his Sahaabah to protect them from envy or evil. He (Salla-Allaahu ‘alayhi wa sallam) was also not reported to have hung anything of the sort on his clothes, or taken it with him on a journey in order to protect himself from the evil of his enemies, or to seek victory over them or to facilitate his journey and such other things which are meant to provide benefit or prevent harm. Had such practices been permissible, he (Salla-Allaahu ‘alayhi wa sallam) would not only have observed them, but also informed his Ummah (nation) about them.
This is because Allaah (Ta’ala) says (interpretation of the meaning): “O Messenger (Muhammad, Salla-Allaahu ‘alayhi wa sallam)! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message.” Had he done any of these things, his Sahaabah would have passed it down to us since they were the best to adhere to the Prophet’s Sunnah (whatever is reported from the Prophet); they were very careful in conveying, clarifying and preserving the Shari`ah (Islamic law). However, none of the Prophet’s Sahaabah were recorded to have done this, which indicates the impermissibility of carrying pocket-sized copies of the Qur’an or putting them in a car, a safe or in one’s belongings for safety or protection from envy.
Symptoms of one who has been afflicted with the Evil Eye
Of the signs that indicate that a person has been afflicted with the evil eye: headache, the face becomes pale, sweating profusely, frequent urination, burping and yawning profusely, sleeplessness or oversleeping, loss of appetite, wetness of the hands (palms) and legs, as well as having numbness in them, heart palpitations, unnatural fear, intensive anger and temper, grief and a feeling of constriction in the chest, pain in the lower part of the back and between the shoulders, wakefulness (insomnia). Some or all of these symptoms could occur according to the strength of the evil eye or the number of the enviers.
Note: Some of these symptoms could occur in one who is not afflicted by the evil eye, due to bodily sickness or psychological sickness.
Shaikh as-Sadhaan (Hafidhahullaah) said: “The evil-eyed person could feel constriction in the chest due to the pressing of the devil. This is based on the Hadeeth narrated, that the Prophet (Salla-Allaahu ‘alayhi wa sallam) hit the chest of Sahl (Radia-Allaahu ‘anhu) saying: ‘O Allaah! Remove from him its heat, its coolness and its tiredness.’” [Authenticated by al-Albaani in as-Silsilah as-Saheehah no. 6/148] “Of the signs: heat in the back, coolness of the limbs, tiredness in the whole body in addition to excessive burping, yawning and severe temper.” [Kaifa Tu’aalij Mareedak bir-Ruqyah ash-Shar’iyyah]
How to cure oneself from Magic
Shaikh Bin Baaz (Rahimahullaah) commented: “The remedy for magic is by two things: firstly- by using the Ruqyah Shar’iyyah; secondly- by using the allowable medicines which are proven to be effective in healing the effects of magic. There is also a third kind of remedy, and that is by finding the thing which the magician made of knots or talismans or so forth and destroying it. This is one of the means of revoking the effects of magic.
One may recite the following Surahs and verses as a Ruqyah: Surah al-Faatihah, Ayaat al-Kursiy, Surah al-Kaafiroon, Surah al-Ikhlaas and the Mu’awwidhatayn, as well the as verses relating to magic including, Surah al-‘Araaf, verses (117-122), Surah Yunus, verses (79-82) and Surah Ta-Ha, verses (65-70). These verses are recited on water. Then the one to whom magic has been done drinks some of it and takes a bath with the rest. And the effect of magic will be removed by Allaah’s Leave.
One could also take seven green Sidr (lote tree) leaves and crush them in a mortar and pestle, and then place them in a container and fill it with water that is of a sufficient quantity to bathe in. Then the sick person should drink some of it before bathing with the remaining water. There is no problem in repeating this a number of times until he is cured.” [Fatawa Bin Baaz]
The Effective Ruqyah
A person who recites Qur’an should be humble in recitation, feeling Khushu‘ (the heart being attuned to the act of worship). He should contemplate its meanings as much as possible, and not engage in anything else. He should not engage in affectation or speak gutturally or raise his voice more than he needs to. A person who attends a place where Qur’an is being recited should listen attentively and ponder over the meanings. He should not preoccupy himself by talking or distracting the person reciting Qur’an, or the listeners. Allaah (Azza wa Jall) says (interpretation of the meaning): “And recite the Qur’an (aloud) in a slow (pleasant tone and) style.” He (Azza wa Jall) also says (interpretation of the meaning): “So, when the Qur’an is recited, listen to it, and be silent that you may receive mercy. And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings, and in the afternoons and be not of those who are neglectful.” Also, people vary in their understanding and reflective capacities.
Each Mukallaf (person meeting the conditions to be held legally accountable for their actions) should comprehend the religion and the rulings of Shari‘ah as much as their understanding and time allows them, so that they may apply them and guide others to them. The first thing that should be understood and cared about is the Qur’an. If a person fails to understand it on their own, they should first seek the Help of Allaah, then the scholars, as much as possible. After that, they are not to be blamed, as Allaah (Azza wa Jall) does not burden a person beyond his scope. Failing to understand the Qur’an does not hinder a person from reciting it, provided they have exerted all possible efforts.
It is authentically reported from the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) that he said: “The one who is proficient in the Qur’an (i.e. masterfully recites and perfectly memorizes it) will be with the noble, dutiful scribes (angels); and the one who recites the Qur’an and falters in it, and recites it with difficulty, will have a double reward.”
[Reported by Ahmad in the Musnad, at-Tirmidhi in the Sunan and authenticated by al-Albaani]
Check out these related posts:
- Truthfulness (Part 5) : The Categories of As-Sidq (Truthfulness)
- Truthfulness (Part 4) : The Categories of As-Sidq (Truthfulness)
- Truthfulness (Part 3) : The Merits of Truthfulness
- Truthfulness (Part 2) : The Importance of Truthfulness
- ‘Truthfulness’ in the light of the Qur’an and the Sunnah (Part 1)
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