Sunday, 7 January 2018

20954: The Evil Eye and Protection Against it What is the evil eye? I've seen this terminology being used so many times on this webpage. Can you please explain in detail?

20954: The Evil Eye and Protection Against it
What is the evil eye? I've seen this terminology being used so many times on this webpage. Can you please explain in detail?
Published Date:07/01/2018(on this website))((copied from other authentic Islamic website with proper care))
Praise be to Allah.
Here follows some information and fatwas (rulings) that have to do with the evil eye. We ask Allah to benefit readers thereby.

The scholars of the Standing Committee were asked:

What is the definition of the evil eye? Allah says (interpretation of the meaning):

“And from the evil of the envier when he envies.” [113:5]

Is the hadeeth (narration) of the Prophet (peace and blessings of Allah be upon him) saheeh (authentic) in which it says that “One third of those who are in the grave are there because of the evil eye”? If a person thinks that someone is envying him, what should the Muslim do and say? If the person who put the evil eye on someone washes himself, will the water he used bring healing to his victim? And should he drink the water or wash himself with it?

They replied:

The Arabic word al-‘ayn (translated as the evil eye) refers to when a person harms another with his eye. It starts when the person likes a thing, then his evil feelings affect it, by means of his repeated looking at the object of his jealousy. Allah commanded His prophet, Muhammad (peace and blessings of Allah be upon him), to seek refuge with Him from the envier, as He said (interpretation of the meaning):

“And from the evil of the envier when he envies.” [113:5]

Everyone who puts the evil eye on another is envious, but not every envier puts the evil eye on another. The word hasid (envier) is more general in meaning than the word ‘ain (one who puts the evil eye on another), so seeking refuge with Allah from the one who envies includes seeking refuge with Him from the one who puts the evil eye on another. The evil eye is like an arrow which comes from the soul of the one who envies and the one who puts the evil eye on another towards the one who is envied and on whom the evil eye is put; sometimes it hits him and sometimes it misses. If the target is exposed and unprotected, it will affect him, but if the target is cautious and armed, the arrow will have no effect and may even come back on the one who launched it. Adapted from Zaad al-Ma’aad.

There are ahadeeth (reports) from the Prophet (peace and blessings of Allah be upon him) which speak of the effects of the evil eye. For example it is narrated in al-Saheehayn that ‘Aishah (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings of Allah be upon him) used to tell me to recite ruqyah (incantation) for protection against the evil eye. 

Muslim, Ahmad and al-Tirmidhi narrated from Ibn ‘Abbas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.”

Imam Ahmad and al-Tirmidhi  narrated that Asma bint ‘Umays said: “O Messenger of Allah, the children of J’afar have been afflicted by the evil eye, shall we recite ruqyah for them?” He said, “Yes, for if anything were to overtake the divine decree it would be the evil eye.”

Abu Dawud narrated that ‘Aishah (may Allah be pleased with her) said: The person who had put the evil eye on another would be ordered to do wudu, then the person who had been afflicted would wash himself (with that water).

Imam Ahmad, Malik, al-Nasai and Ibn Hibban narrated from Sahl ibn Haneef that the Prophet (peace and blessings of Allah be upon him) came out and traveled with him towards Makkah, until they were in the mountain pass of al-Kharar in al-Jahfah. There Sahl ibn Haneef did ghusl (bathed), and he was a handsome white-skinned man with beautiful skin. ‘Amir ibn Rabee’ah, one of Banu ‘Adiyy ibn K’ab looked at him whilst he was doing ghusl and said: “I have never seen

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