Ahadith) is the best manner which has been stated of reconciling the Ahdith.

Some have claimed that some of them abrogate the others, but this claim is incorrect, because one of the conditions of abrogation is the impossibility of reconciliation, and if it is possible to reconcile them, then it is an obligation to do so, because it includes the irnplernentation of both evidences. On the other hand, abrogation means invalidating one of them. Implementing rhem both is better than invalidating one of them, because we accept them both and considcr them both a proof. And Allah is the Granter 01 success.
Q. 66. Does evil eye (of envy) affect a person? And what is the rqmedy for it? And does protecting oneself against i t invalidate Tuwakkul?

ty

A. We

see that the evil eye is something confirmed by the Islamic Law and by factual evidence; All&, the Most High says:

b i,, ~ \ ~ -$ - 3
ll~eir eyes (~hrouggh barred). "['I

& ,I .-

;c uL,
,

0 )

'And verily those who disbelieve wouid almost makc you slip with

Regarding the meaning of this Verse, Ibn 'Abbas and others said that it means they afflict you wit Prophet said:

"The tvil eyf i s s .fdct; if anytjring had preccded Al-Qndnr. it would have been (the influence ofl the wil eye, r~nd when you izre asked to ttakc a ball! (as a C U T P ~ ~ D the P~ influence of the wit eye). yo11 should take a hath.I2l
['I AI-Qala~tl 68:S1

LZ1 Reported by

Muslim in the Book of Salurations, in the Chapter: Medicine, Paticnrs and Tncantacions ( 2 188).

Another examplc of that is the narration of An-Nasa'i and Ibn Majah, in which it is stated that 'Amir bin Rabi'ah passed by Sahl b i n Hunaif whilc hc was washing and hc sajd: "I have not seen s u d l white skin as yours even on a woman." No suoi~cr had hc said this than hc (Sahl) fell to the ground, so he was takcn to t h e Messenger of Allih E ? and it was said to him: "Hr was struck down unconscious." He said:

"Whom dc yoli 511sp~'ir('7s being [he cazdsej?" They said: "Arnix bin Rabi'ah." H e g; said:

"For whnt reawn does one of - -you kill his brolhcr? I f any oI~'!*rlt/ sees sornethiry in his brofkter which he lik~s, he.,~l.rolilri srcppli~'rrrt~ Allih's Blt:ssi/!ijsfor him."[lJ Then he called for water and ordered 'Arnir to perform abluliun p to the el bows^ ordcred that (water) be uoured over him. And in another narration: that the container -TG&vcrtcd over him from bchind.
h

Factual evidence testifies to this, and iL i\ not possiblc to deny it.

/

Should it occur, you should uar thc 1cgislarc.d treatments for it, which are:
1. Recitation: The Prophet 3 : said:

I' I

Keportcd by Ibn Majah in rhe Book ol' Medicine, in the Chaptcr on thc
Evil Eye (3509). Izr71.: Lower garmcnl.

J,L? l!da? Jy!J O / J . ~ ~~1 S SP j d a ? ~ y ~~ ~ b arr ~ r s~ g, ~ a y I.,, , I I 1, 13d~J.i@

" I seek P ~ O ' O ~ P C ~fbrynu ~OPI h d h 1 1 1 ~ rhu Pcrfic~I~v:is cf A!/& frcm i-ic't'jl 2nd i v m p o k o n ~ ~i-rcdLtrc ~ls mzdj~rtt ~TLT;, e~wio~as tvil cyc. * ' And hc would say rha; this is hinv lb~.aJiimused to seck protection for Irhaq and ls~na'il,I w c c bc upim ~hern.
i ~ j v

''

Q. 67. Is a pcrson
A,

excused due to

ignorance in matters

pertaining to 'Aqiduh? Thc djff'rrences [,I' opinion regarding t h c rnattvr or bcing cxcused due to ipntrrancc are qirnjlar to othcr nldltcra of juri3prudencc and ljlihnd in which rhere arc difter~hnceaelf' \,pir,jon. Thvrc may be a dii'fcrcncc in mere exprcs3ion m~~li-~irncs. A n cxarnple is in rhc case of whcther a riding should be applit'd to a particular individual. That is, t h a t all arc agrccd rhcl~ a cvrmin saying i3 dlsbeliuf, or L ~ L ?a I certain action i5 dishclic-f, 01 t l t a r a b a n d m i n g a certain acrion is disbclitcf, hut is this ruling ap;~lit.rI rr) this particular individual due to hi. 17rt-st.nze o E ils rcrluirclr~c~~ls 2nd thc abscnuc ofanv hindrance to it, or is il not applied, due to t h c abhence o f some of' the rctluiremrncs ur thc prcwllkc: of somc hindrance. This i s bcc-ausc jgnnr-ancc of w h n ~ rnakcs one a dishelicver is of lrvo typcs: I . That it is From a pcrsull who fr~llowsa rcligion other than Islam, CIS hc dnrs not follow any rc-Iigictn,and it has nr?t crosser! his mind thar thew i<any I-cligion w h i ~ l l coutradlcts what he believes. S u i h a person ic jirdgcd according to ][isoutward appearance, in the life o f this wtlrld, h i t in thc Wcrcdfcc-1; hiscasc is far Allih, the
I I

'

T<c.purlc-d b!, Al- B1:khari 111 lhc Hook of ~ h hlorir.\ c of the lJrophcli, :n Chaptci 1 0 ( 3 3 i 1 ) and b l 11)n M a j ~ h in rhc B c ~ k 31 11.'lcilicinta, in lhc ( ' i ~ n p t ~ I3y r . Whar Sl1u~11d Protcctior: hc So..rpht Fro111 Fever 135251.

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Monday 15 December 2008 | 17 Ddul Hijjah 1429 AH The Evil Eye (611 total words in this text) (1243 Reads)

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Shaykh Muhammad al-Saalih al-Uthaymeen was asked: Can the evil eye afflict a person? How is it treated? Does being o-n o-ne's guard against it contradict putting o-ne's trust in Allaah? He replied: Our opinion concerning the evil eye is that it is real and is proven both by Islamic teachings and by real life experiences. Allaah says (interpretation of the meaning): And verily, those who disbelieve would almost make you slip with their eyes (through hatred) [al-Qalam 68:51] Ibn Abbaas and others said, commenting o-n this verse: this means, they put the evil eye o-n you with their glances. The Prophet (peace and blessings of Allaah 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. Narrated by Muslim. Al-Nasaai and Ibn Maajah narrated that Aamir ibn Rabeeah passed by Sahl ibn Haneef when he was bathing and he quoted the hadeeth. Reality confirms that and it cannot be denied. In the event that you are afflicted by the evil eye, you should use the treatments recommended in shareeah, which are: 1 Reciting ruqyah. The Prophet (peace and blessings of Allaah be upon him) said, There is no ruqyah except in the case of the evil eye or fever. [al-Tirmidhi, 2057; Abu Dawood, 3884.]

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Jibreel used to do ruqyah for the Prophet (peace and blessings of Allaah be upon him) and say, Bismillaahi arqeeka min kulli shayin yudheeka, min sharri kulli nafsin aw aynin haasid Allaahu yashfeek, bismillaahi arqeek (In the name of Allaah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you). 2 Asking the person who has put the evil eye o-n another to wash, as the Prophet (peace and blessings of Allaah be upon him) commanded Aamir ibn Rabeeah to do in the hadeeth quoted above. Then the water should be poured over the o-ne who has been afflicted. With regard to taking his waste, such as his urine and stools, there is no basis for doing so; the same applies to taking any of his belongings. Rather what is narrated is that which is mentioned above, washing his limbs and washing inside his garment, or likewise washing inside his headgear and garments. And Allaah knows best. There is nothing wrong with taking precautions against the evil eye before it happens, and this does not contradict the idea of tawakkul (putting o-ne's trust in Allaah). In fact this is tawakkul, because tawakkul means putting o-nes trust in Allaah whilst also implementing the means that have been permitted or enjoined. The Prophet (peace and blessings of Allaah be upon him) used to seek refuge for al-Hasan and al-Husayn and say: Ueedhukuma bi kalimaat Allaah al-taammati min kulli shaytaanin wa haammah wa min kulli aynin laammah (I seek refuge for you both in the perfect words of Allaah, from every devil and every poisonous reptile, and from every evil eye). [Al-Tirmidhi, 2060; Abu Dawood, 4737.] And he would say, Thus Ibraaheem used to seek refuge with Allaah for Ishaaq and Ismaaeel, peace be upon them both. [Narrated by alBukhaari, 3371.] Fataawa al-Shaykh Ibn Uthaymeen, 2/117, 118

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