Is the evil eye real ?

[Rustandi]

@mezeren


Read this article about the validity of hadith ahad as an argument for matters that related with aqeedah

That was tl;dr to post here and its also OOT.

you said

Why i am not %100 sure is that, as far as i am concerned, there is no proof in the Quran, at least an undisputed one.

Syaikh Albani rahimahullah said:

It is not permissible for us to say: “We interpret the Qur’aan by way of the Qur’aan, then the Sunnah.” Rather, we interpret the Qur’aan by way of the Qur’aan and the Sunnah, together. This is since we absolutely cannot manage to understand the Qur’aan without the Sunnah. This is why I used to mention in some of my books that one of the evidences for rejecting the hadeeth of Mu’aadh Ibn Jabal, in which he said that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) ?½ as the hadeeth alleges – that when he sent Mu’aad Ibn Jabal to Yemen he said: “What will you judge by?” Mu’aadh said: “By the Book of Allaah.” So he said: “And if you don’t find it (i.e. an answer in it)?” He said: “Then by the Sunnah of Allaah’s Messenger.” So he said: “And if you don’t find (an answer in) it?” So he said: “I will strive to come up with my own opinion.” So the Prophet (sallAllaahu ‘alayhi wa sallam) said: “All praise be to Allaah who guided the messenger of Allaah’s Messenger towards that which Allaah’s Messenger loves.” This is a munkar (rejected) hadeeth.

Why? Is it correct, with regard to those who graduated from the school of Muhammad (sallAllaahu ‘alayhi wa sallam), as is commonly said nowadays, to differentiate between the Qur’aan and the Sunnah and to place the Sunnah with respect to the Qur’aan in the same position as the opinion with respect to the Sunnah?

When does the scholar refer to his opinion? When he doesn’t find an answer in the Sunnah. When does he refer to the Sunnah? When he can’t find an answer in the Qur’aan. This is not correct. It is obligatory to combine both the Qur’aan and the Sunnah together because they both originate from one source. But this hadeeth gives the Sunnah a position of being under the Qur’aan, equaling it to the position of the opinion under the Sunnah.

When does one exert himself to come up with his own opinion? When he doesn’t find any answer in the Sunnah. When does he refer to the Sunnah? When he doesn’t find any answer in the Qur’aan. This is wrong.

The first one was correct. When does he refer to his own opinion? When he doesn’t find an answer in the Sunnah. When does he refer to the Sunnah? When he doesn’t find an answer in the Qur’aan. This is wrong. Why?

Now we will ask a question concerning the dead animals of the sea. Are they Halaal (lawful) or Haraam (unlawful)? Allaah says:”Forbidden for you are dead animals.” [Surah Al-Maa'idah: 6] So then we have found the answer in the Qur’aan, right? No, but we must continue to look, is there anything in the Sunnah that responds to this ayah and which restricts it? Yes, there is. So therefore the scholar actually has no choice but to combine between the Qur’aan and the Sunnah. So the matter is as Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Do not let any of you sit reclining on his couch, saying: ‘This is the Book of Allaah, so whatever of Halaal we find in it, we declare it to be lawful. And whatever of Haraam we find in it, we declare it to be unlawful (in exclusion of the Sunnah).’ Indeed, I was given the Qur’aan and something similar to it along with it. Indeed, what Allaah’s Messenger has made forbidden is just like what Allaah has made forbidden ” Therefore, there is no way one can ever divide between the Qur’aan and the Sunnah. So whoever says: “We will interpret the Qur’aan by way of the Qur’aan and then the Sunnah”, this person has come about due to this munkar hadeeth. Rather, we only interpret the Qur’aan by means of the Qur’aan and the Sunnah, together.

Furthermore, if we don’t find a tafseer (interpretation) of an ayah in either the Qur’aan or the Sunnah, we turn back to our righteous predecessors (the Salaf As-Saalih), especially the Companions, who were spoken the words of Allaah directly by the Prophet (sallAllaahu ‘alayhi wa sallam).

Source (scroll down to read the syaikh's words)

Another thing, about the 'ayn (evil eye), its not just caused by envy or jealousy, it can also be caused by someone who admires another and giving praises or such without mention Allah's name (saying subhaanallah or masha Allah). For example, its not a rare occasion here when a woman gave birth to a baby, and ppl visiting and they say stuff like "oh this baby is so cute" or "oh look his/her cheek is sooo smooth" etc and not long after the baby got struck with an illness, and that's 'ayn as well.

Even an unsaid praise can cause 'ayn as well, like for example a guy has a beautiful wife, then one day he see his wife and realized of her beauty and so admire it from the bottom of his heart till he says something in his heart like "Ah how lucky i am to have a beautiful woman like this as my wife" without mentioning Allah. Such things can also cause the object of affection struck by evil eye.

Allah subhaanahu wa ta'ala said.


And why did you, when you entered your garden, not say, 'What Allah willed [has occurred]; there is no power except in Allah '? Although you see me less than you in wealth and children, 18:39

 

[mezeren]

Assalaam alaikum

I am very slow today. Please formulate a question so I can understand what you mean by undisputed proof in the Quran about evil eyes? What exactly are you looking for to help you?

Have you ever passed someone and got an eerie feeling? Has anyone looked at you and you have become physically ill? Has anyone ever entered you home an left an unpleasant scent? Have you ever walked in front of a person and they did not see you?

Wa Alaykum Salam,

Question is simple, is there a proof in the Quran about evil eye ?

No to all your qestions for myself. But, off course, we hear every kind of stories. There could be other explanations about them other than evil eye.

What i remember, thouhg, when i was like 7 or 8, me and my mother went to a forest and i was alone at one time and so terrified that i became ill, got fever etc. Later my mother called some one who recited some suras from Quran and i was allright. But that was fear not evil eye.

 

[mezeren]

Asalamo`Alaykum Wa Rahmatullahi Wa Barakaatuh,


Bold and Underlined bit is for you to read.



Source: Go to post 48

Wa Alaykum Aalam Wa Rahmatullahi Wa Barakaatuh,

Sister thanks for the info. What it says about ahaad narrations being proof without any condition is according to some of the ulama, such as imam Shafee, imam Ahmad . Imam Malik and Imam Abu Hanifa's methodology only accept ahad hadith if it fits certain criteria that they laid out.

 

[sultanb]

Wa Alaykum Salam,

Question is simple, is there a proof in the Quran about evil eye ?

No to all your qestions for myself. But, off course, we hear every kind of stories. There could be other explanations about them other than evil eye.

What i remember, thouhg, when i was like 7 or 8, me and my mother went to a forest and i was alone at one time and so terrified that i became ill, got fever etc. Later my mother called some one who recited some suras from Quran and i was allright. But that was fear not evil eye.

I am a skeptic on the evil eye. And from some of the hadith posted here, it seems almost supernatural. There doesn't seem to be a direct mention as well in the Quran. I hold on to whatever happens to us, it is only through Allah's will. So, I feel it isn't relevant for me to believe in it or not.

Reading from brother mezeren and seeing he is located in Turkey, I'm kind of surprised since that blue white ornament thing is everywhere.

 

[Matt]

The Evil Eye is a concept that exists in many cultures throughout the world (Islamic, and non-Islamic). There are varying interpretations. The negative energy of others can, and will affect oneself. It's good to acknowledge this, and be aware, so as to protect oneself with inner strength. Also, one should abstain from jealousy. When you witness the good fortune of others, say Masha'Allah, and be thankful for the rewards of your own life. This belief is mundane. More literal beliefs (e.g. The Evil Eye can kill) is mysticism (and respect be to their beliefs).

 

[sultanb]

The Evil Eye is a concept that exists in many cultures throughout the world (Islamic, and non-Islamic). There are varying interpretations. The negative energy of others can, and will affect oneself. It's good to acknowledge this, and be aware, so as to protect oneself with inner strength. Also, one should abstain from jealousy. When you witness the good fortune of others, say Masha'Allah, and be thankful for the rewards of your own life. This belief is mundane. More literal beliefs (e.g. The Evil Eye can kill) is mysticism (and respect be to their beliefs).

(thumbs up) like this.

 

[mezeren]

I hold on to whatever happens to us, it is only through Allah's will. So, I feel it isn't relevant for me to believe in it or not.

QUOTE]

Brother, that's how i see it as well.


"Reading from brother mezeren and seeing he is located in Turkey, I'm kind of surprised since that blue white ornament thing is everywhere."

ignorance have no borders. i believe it is similar to other places, isn't it?

 

[Aapa]

Assalaam alaikum,

OK...We as Muslims believe in Allah. We also believe that He gave permission for evil to be. Thus evil is very real. It is not the issue of being in the shoes of evil for evil to exist.
You walked into the forest. What made you scared? That is fear.

A person is not cognizant of the evil eye. The evil eye does not come to you and say: Hey what's up guess what I am going to make you sick today. Shytan is whispering in the ear of the holder of the evil eye..

Making any sense yet?

 

[Rustandi]

there is no proof in the Quran, at least an undisputed one.

"And from the evil of the envier when he envies" (El-Falaq 113:5)

"And verily, those who disbelieve would almost make you slip with their eyes (through hatred)" (El-Qalam 68:51)

Ibn 'Abbaas (Radiyallaahu 'anhumaa) and others said, commenting o*!n this verse: this means, they put the 'ayn o*!n you with their glances. (quoted from Fataawa El-Lajnah El-Daa'imah lil-Buhooth El-'Ilmiyyah wel-Ifta, 1/186)

 

[sultanb]

"And from the evil of the envier when he envies" (El-Falaq 113:5)

"And verily, those who disbelieve would almost make you slip with their eyes (through hatred)" (El-Qalam 68:51)

Ibn 'Abbaas (Radiyallaahu 'anhumaa) and others said, commenting o*!n this verse: this means, they put the 'ayn o*!n you with their glances. (quoted from Fataawa El-Lajnah El-Daa'imah lil-Buhooth El-'Ilmiyyah wel-Ifta, 1/186)

For me, it does not speak about evil eye brother.

113.5 is more about the evil motivations that comes from envy. If those who are poor and envy the rich, evil motivations might come to either hurt someone, steal or any other actions. Or maybe people envy your success, and have motivations to trick you of your business and cause you harm. Al-Falaq is a recommendation for us to say. It is a du'a to seek protection from the evil motivations and other types of evils that we have no control of. The first ayat says it clearly, "Say: "I seek refuge with (Allah) the Lord of the daybreak,"

"And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message, and they say, "Indeed, he is mad." 68.51 is more of someone who hates the truth so much that when that person hears it, their eyes show great anger and when you see them, you might feel uncomfortable or maybe it looks like they want to kill you. In context, it is talking of the hereafter when everyone will be told to prostrate but cannot and those are the disbelievers who reject the message.

 

[Rustandi]

For me, it does not speak about evil eye brother.

113.5 is more about the evil motivations that comes from envy. If those who are poor and envy the rich, evil motivations might come to either hurt someone, steal or any other actions. Or maybe people envy your success, and have motivations to trick you of your business and cause you harm. Al-Falaq is a recommendation for us to say. It is a du'a to seek protection from the evil motivations and other types of evils that we have no control of. The first ayat says it clearly, "Say: "I seek refuge with (Allah) the Lord of the daybreak,"

"And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message, and they say, "Indeed, he is mad." 68.51 is more of someone who hates the truth so much that when that person hears it, their eyes show great anger and when you see them, you might feel uncomfortable or maybe it looks like they want to kill you. In context, it is talking of the hereafter when everyone will be told to prostrate but cannot and those are the disbelievers who reject the message.

Many verses of the quran may have both general and specific interpretation, what you understand from the ayah maybe applies to the general interpretation of it. But i quoted above that Ibnu 'Abbas- may Allah be pleased with him and his father (if you didnt know he's a cousin of the prophet (ﷺ) one of the MOST quoted and credible even among the companions in regards to the quran interpretation, and the others, as in other mufasseerin among the best generation of this ummah from the companions, tabi'in, and tabi'ut tabi'in), said the interpretation that i quoted.

Besides may i ask which mufassir (scholar specializes in quranic interpretation) said of your version of the interpretation? if it comes from your own then it doesn't count as an argument, even if your interpretation is correct as well (for the general meanings, which doesn't contradict the specific meanings which is 'ayn since 'ayn comes from hasaad).

The scholars of the past and the present, agreed that the ways to interpret the quran is as follows.

1. Quran by Quran
2. Quran by hadith
3. Quran by sayings of the companion (like Ibnu Abbas)
4. Quran by sayings of the pious predecessors (from tabi'in, tabi'ut tabiin, scholars from the earliest days etc)
5. Quran by science of arabic language.

But then again layman's like us can't interpret it by ourselves and share our interpretation with others, only scholars who dedicated themselves for many years of their life in the fields of the quran, especially tafseer can do that.

Also despite whether or not a proof exist in the Quran about the evil eye, it doesn't change the fact there are dozens of authentic ahaadith, undisputed by the majority of the scholars except a few minority, which supports the fact that people can indeed be afflicted by 'ayn.

Just re-posting of the ahaadith from the link in case people didn't bother to go and read it, and i remind you again that the hadith are either saheeh (authentic, sound) or hasan (good).

Muslim, Ahmad and Et-Tirmidhi narrated from Ibn 'Abbaas (Radiyallaahu 'anhumaa) that the Prophet (Sallallaahu 'alaihi wa sallem) said:
"The 'ayn is real and if anything were to overtake the divine decree, it would be the 'ayn. When you are asked to take a bath (to provide a cure) from the influence of the 'ayn, you should take a bath." This was classified as saheeh by Et-Tirmidhi, and also by El-Elbaani in Es-Silsilah Es-Saheehah, 1251.

Imaam Ahmad and Et-Tirmidhi (2059, where he classed it as saheeh) narrated that Asma' bint 'Umays said: "O Messenger of Allaah, the children of Ja'far have been afflicted by the 'ayn, shall we recite ruqyah for them?" He said, "Yes, for if anything were to overtake the divine decree it would be the 'ayn." Classified as saheeh by El-Elbaani in Saheeh Et-Tirmidhi.

Abu Dawood narrated that 'Aa'ishah (Radiyallaahu 'anhaa) said: The person who had put the 'ayn o*!n another would be ordered to do wudoo', then the person who had been afflicted would wash himself (with that water). This was classified as saheeh by El-Elbaani in Saheeh Abi Dawood.

Imam Ahmad (Hadeeth #15550), Maalik (Hadeeth #1811), An-Nasaa'i and Ibn Hibbaan narrated from Sahl ibn Haneef that the Prophet (Sallallaahu 'alaihi wa sallem) came out and traveled with him towards Makkah, until they were in the mountain pass of El-Kharaar in El-Jahfah. There Sahl ibn Haneef did ghusl, and he was a handsome white-skinned man with beautiful skin. 'Aamir ibn Rabee'ah, o*!ne of Banu 'Adiyy ibn Ka'b looked at him whilst he was doing ghusl and said: "I have never seen such beautiful skin as this, not even the skin of a virgin," and Sahl fell to the ground. They went to Messenger of Allaah (Sallallaahu 'alaihi wa sallem) came and said, "O Messenger of Allaah, can you do anything for Sahl, because by Allaah he cannot raise his head." He said, "Do you accuse anyone with regard to him?" They said, " 'Aamir ibn Rabee'ah looked at him." So the Messenger of Allaah (Sallallaahu 'alaihi wa sallem) called 'Aamir and rebuked him strongly. He said, "Why would o*!ne of you kill his brother? If you see something that you like, then pray for blessing for him." Then he said to him, "Wash yourself for him." So he washed his face, hands, forearms, knees and the sides of his feet, and inside his izaar (lower garment) in the vessel. Then that water was poured over him, and a man poured it over his head and back from behind. He did that to him, then Sahl got up and joined the people and there was nothing wrong with him. Classified as saheeh by El-Elbaani in El-Mishkaat, # 4562.

The Prophet (Sallallaahu 'alaihi wa sallem) said, "There is no ruqyah except in the case of the 'ayn or fever." Et-Tirmidhi, 2057; Abu Dawood, 3884.

Jibreel used to do ruqyah for the Prophet (Sallallaahu 'alaihi wa sallem) and say, "Bismillaahi arqeeka min kulli shay'in yu'dheeka, 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).

I hope you get my point, and please forgive my linguistic weakness (grammars, choice of words etc) since english is not my first language.

EDIT: forgot to add this ebook "The Hadith Is Proof Itself In Belief and Laws" just click on the title to download.

 

[sultanb]

Many verses of the quran may have both general and specific interpretation, what you understand from the ayah maybe applies to the general interpretation of it. But i quoted above that Ibnu 'Abbas- may Allah be pleased with him and his father (if you didnt know he's a cousin of the prophet (ﷺ) one of the MOST quoted and credible even among the companions in regards to the quran interpretation, and the others, as in other mufasseerin among the best generation of this ummah from the companions, tabi'in, and tabi'ut tabi'in), said the interpretation that i quoted.

Besides may i ask which mufassir (scholar specializes in quranic interpretation) said of your version of the interpretation? if it comes from your own then it doesn't count as an argument, even if your interpretation is correct as well (for the general meanings, which doesn't contradict the specific meanings which is 'ayn since 'ayn comes from hasaad).

The scholars of the past and the present, agreed that the ways to interpret the quran is as follows.

1. Quran by Quran
2. Quran by hadith
3. Quran by sayings of the companion (like Ibnu Abbas)
4. Quran by sayings of the pious predecessors (from tabi'in, tabi'ut tabiin, scholars from the earliest days etc)
5. Quran by science of arabic language.

But then again layman's like us can't interpret it by ourselves and share our interpretation with others, only scholars who dedicated themselves for many years of their life in the fields of the quran, especially tafseer can do that.

Also despite whether or not a proof exist in the Quran about the evil eye, it doesn't change the fact there are dozens of authentic ahaadith, undisputed by the majority of the scholars except a few minority, which supports the fact that people can indeed be afflicted by 'ayn.

Just re-posting of the ahaadith from the link in case people didn't bother to go and read it, and i remind you again that the hadith are either saheeh (authentic, sound) or hasan (good).

Muslim, Ahmad and Et-Tirmidhi narrated from Ibn 'Abbaas (Radiyallaahu 'anhumaa) that the Prophet (Sallallaahu 'alaihi wa sallem) said:
"The 'ayn is real and if anything were to overtake the divine decree, it would be the 'ayn. When you are asked to take a bath (to provide a cure) from the influence of the 'ayn, you should take a bath." This was classified as saheeh by Et-Tirmidhi, and also by El-Elbaani in Es-Silsilah Es-Saheehah, 1251.

Imaam Ahmad and Et-Tirmidhi (2059, where he classed it as saheeh) narrated that Asma' bint 'Umays said: "O Messenger of Allaah, the children of Ja'far have been afflicted by the 'ayn, shall we recite ruqyah for them?" He said, "Yes, for if anything were to overtake the divine decree it would be the 'ayn." Classified as saheeh by El-Elbaani in Saheeh Et-Tirmidhi.

Abu Dawood narrated that 'Aa'ishah (Radiyallaahu 'anhaa) said: The person who had put the 'ayn o*!n another would be ordered to do wudoo', then the person who had been afflicted would wash himself (with that water). This was classified as saheeh by El-Elbaani in Saheeh Abi Dawood.

Imam Ahmad (Hadeeth #15550), Maalik (Hadeeth #1811), An-Nasaa'i and Ibn Hibbaan narrated from Sahl ibn Haneef that the Prophet (Sallallaahu 'alaihi wa sallem) came out and traveled with him towards Makkah, until they were in the mountain pass of El-Kharaar in El-Jahfah. There Sahl ibn Haneef did ghusl, and he was a handsome white-skinned man with beautiful skin. 'Aamir ibn Rabee'ah, o*!ne of Banu 'Adiyy ibn Ka'b looked at him whilst he was doing ghusl and said: "I have never seen such beautiful skin as this, not even the skin of a virgin," and Sahl fell to the ground. They went to Messenger of Allaah (Sallallaahu 'alaihi wa sallem) came and said, "O Messenger of Allaah, can you do anything for Sahl, because by Allaah he cannot raise his head." He said, "Do you accuse anyone with regard to him?" They said, " 'Aamir ibn Rabee'ah looked at him." So the Messenger of Allaah (Sallallaahu 'alaihi wa sallem) called 'Aamir and rebuked him strongly. He said, "Why would o*!ne of you kill his brother? If you see something that you like, then pray for blessing for him." Then he said to him, "Wash yourself for him." So he washed his face, hands, forearms, knees and the sides of his feet, and inside his izaar (lower garment) in the vessel. Then that water was poured over him, and a man poured it over his head and back from behind. He did that to him, then Sahl got up and joined the people and there was nothing wrong with him. Classified as saheeh by El-Elbaani in El-Mishkaat, # 4562.

The Prophet (Sallallaahu 'alaihi wa sallem) said, "There is no ruqyah except in the case of the 'ayn or fever." Et-Tirmidhi, 2057; Abu Dawood, 3884.

Jibreel used to do ruqyah for the Prophet (Sallallaahu 'alaihi wa sallem) and say, "Bismillaahi arqeeka min kulli shay'in yu'dheeka, 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).

I hope you get my point, and please forgive my linguistic weakness (grammars, choice of words etc) since english is not my first language.

EDIT: forgot to add this ebook "The Hadith Is Proof Itself In Belief and Laws" just click on the title to download.

Can't argue with that haha. I'll stop and leave this here...

"It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah . But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding."3.7

 

[Rustandi]

Can't argue with that haha. I'll stop and leave this here...

"It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah . But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding."3.7

Baarakallaahu feek brother =)