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In the Name of God بسم الله

Evil eye evidence from Quran and Hadiths:

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I want to create comprehensive list of evidence for the reality of the evil eye in a systematic manner for people that are curious and to educate everyone including myself so please add whatever you know and don't withhold knowledge. Also don't post comments refuting the evil eye based on your opinions this is not a place for that. The problem is people have very little knowledge of the evil eye so they attach their own superstitious beliefs and blame the evil eye for everything wrong in their life. Some are skeptical and don't believe in the evil eye. I used to hold this opinion myself so hopefully this thread will clear doubts by answering your questions.

-The questions that will hopefully be answered are:

1. What is the evidence for the evil eye based on Quran, tafseers and hadiths. 

2. What are the effects of the evil eye?

3. How can someone know their afflicted with the evil eye?

4. Can anyone give you the evil eye and can you give yourself the evil eye?

5. Can the evil eye attach itself to multiple people at once such as a whole family?

6. Does the evil eye have a metaphysical effect such as attaching itself to the soul?

 

The existence of the evil eye based on the Quran: 

-And those who disbelieve would almost smite you with their eyes when they hear the reminder..”

(68:51)

Why this ayah was revealed: 

This verse was revealed when the disbelievers wanted to give the evil eye to the Messenger of Allah, Allah bless him and give him peace. Some people from the Quraysh looked once at him and said: “We have never seen anyone like him or like his proofs”. The Banu Asad were renowned for their evil eye. A fat camel or cow would pass by one of them and, after giving it the evil eye, he would say to his slave-girl: “O girl, take a large basket and a silver coin and bring us some of the meat of this!” The camel or cow would fall dead straight after that and would then be hamstrung. Said al-Kalbi: “There was a man from the Arabs who used to abstain from food for two or three days and then raise part of his tent, upon the passing by of cattle, and say: ‘There are no grazing camels or sheep today better than these’, and the cattle would not proceed far before some of them would fall dead. The disbelievers requested this man to give the evil eye to the Messenger of Allah, Allah bless him and give him peace, but Allah, exalted is He, protected His Prophet and revealed this verse”.
(Wahidi - Asbab Al-Nuzul by Al-Wahidi) - The authenticity is unknown.

Late Allamah Tabatabai ((رضي الله عنه).) says in the commentary for 68:51 "The verse, as per the saying of all commentators, refers to smiting someone with one's eye or casting an evil eye on someone which is by itself an effect of the soul and there is no rational proof to refute its existence. In fact, many incidents have been seen in the outside world which can be the effects of the evil eye."

In surah falaq (115) verse 5 we read وَمِنۡ شَرِّ حَاسِدٍ اِذَا حَسَدَ‏ "And from the evil of an envier when he envies." This verse in itself is a proof for the reality of the evil eye.

I haven't' found anything in Shia exegetes so please add what you know to the thread.

According to Tafsir Al-Tustari muʿawwidhatayn was revealed when: 

Labīd b. Aʿṣam al-Yahūdī cast into the well of Banū Bayāḍa a spell against the Prophet, who used to frequent it. [One day as] he headed towards [the well] the spell [cast against him] possessed him and the Prophet became affected by it, so God sent down the two sūras of seeking refuge (muʿawwidhatayn), and the Angel Gabriel informed him of the magic spell. Then he sent two men among the Companions to [the well] and they took it [the knot] out of the well. They brought it to the Prophet, upon which he started to untie the knot reciting the verses the while, so that the Messenger was cured without delay after having completed the two sūras. After this occurrence, Labīd used to go to the Prophet but he did not see any trace of [his spell] on the face of the Prophet, neither did he mention to him [what he had done].

Also in Asbab Al Nuzul:

The commentators of the Qur'an said: “The Messenger of Allah, Allah bless him and give him peace, had a Jewish servant boy. The Jews approached him and kept after him until he gave them some fallen hair from the Prophet, Allah bless him and give him peace, as well as a few teeth from his comb. The Jews used these to cast a spell of black magic on him. The person who was behind this was the Jew Labid ibn al-A'sam. He then put the hair in a well belonging to Banu Zurayq called Dharwan. The Messenger of Allah, Allah bless him and give him peace, fell ill for a period of six months, during which the hair of his head fell off; he imagined that he slept with his wives when he did not, and was withering away without knowing the reason. As he was one day sleeping, he saw two angels coming to him. One of them sat at his head and the other at his feet. The angel who sat at his head asked: 'What is wrong with the man?' The second angel responded: 'A spell of black magic was cast on him'. The first one asked: 'And who is responsible for this sorcery?' The second angel answered: 'It is Labid ibn al-A'sam, the Jew'. The first angel asked again: 'What did he use to cast black magic on him?' The second angel said: 'He used a comb and fallen hair'. The first angel asked: 'Where is it now?' The second angel said: 'It is inside the spadix of a palm tree beneath the stepping stone which is inside the well of Dharwan', at which point the Messenger of Allah, Allah bless him and give him peace, woke up. He said: 'O 'A'ishah, do you not think that this is from Allah to inform me of the cause of my illness?' He then sent 'Ali [ibn Abi Talib], al-Zubayr [ibn al-'Awwam] and 'Ammar [ibn Yasir] who drained the water of that well as one would drain the dust of henna. They lifted the stone and got the spadix out and found therein some of the hair of the Messenger of Allah, Allah bless him and give him peace, as well a few teeth from his comb. They also found with it a string with eleven knots knitted with needles. Allah, exalted is He, then revealed Surah al-Falaq and Surah al-Nas (al-Mu'awwidhatayn). With each verse that the Messenger of Allah, Allah bless him and give him peace, read one knot was untied and the Prophet, Allah bless him and give him peace, felt some lightness. When the last knot was untied, the Prophet, Allah bless him and give him peace, got up as if he was released from a cord to which he was tied up. Gabriel, peace be upon him, kept saying: 'In the name of Allah I cast this incantation on you to protect you from anything that might harm you and that Allah heals you from the resentful envier and the evil eye'  Those around him said: 'O Messenger of Allah, should we not head toward that evil person and kill him?' He said: 'As for me, Allah has cured me, and I dislike causing evil to other people'. This is of the forbearance of the Messenger of Allah, Allah bless him and give him peace”. (Wahidi - Asbab Al-Nuzul by Al-Wahidi). 

To reconcile the two narrations from two different tafseers the narration in Asbab al Nuzul is weak, contains distortion which makes problematic claims. Because it mentions the prophet was affected for 6 months which is irrational because the prophet needs to be sane to guide the people. 

Also it mentions 3 companions 'Ali [ibn Abi Talib], al-Zubayr [ibn al-'Awwam] and 'Ammar [ibn Yasir]. While in Al Tustari it says the prophet sent two companions which was definitely Ali ((عليه السلام)) and Ammar considering they were the closest to the prophet. Also Asbab al Nuzul introduces Aisha who by Shia standards apostatized after the prophet and Zubayr was a hypocrite according to shia sources. Also in asbab al nuzul the well belongs to Banu Zurayq called Dharwan while in Tustari the well belongs to Banū Bayāḍa. So if you take away the falsehood, in narrations things become clear:

Labīd b. Aʿṣam al-Yahūdī  procured himself some fallen hairs, along with parts of the comb that the prophet used through the prophets servant . Labid then did magic intending to harm the prophet by putting the prophets hair along with parts of the prophet's comb . Labid also made a string with 11 knots knitted with needles. Then Labid put the sorcery in a spadix of a palm tree under a rock inside inside a well that the prophet frequented. But before the sorcery could take effect, the prophet saw two angles in a dream explaining the situation so the prophet sent Ali ((عليه السلام) and Ammar Yasir. To lift the rock from the well and take the sorcery out. Then muʿawwidhatayn was revealed which the prophet used to destroy the sorcery, with each verse from muʿawwidhatayn each knot was subsequently nullifed. It is interesting to note that the reason surah Falaq and surah Nas equals to 11 verses is because 11 is a satanic number and is symbolic in sorcery and to satanists. 

Please add if these narrations have been authenticated. 

Note: Take what I'm saying with a grain of salt, I am a human being so I am prone to making mistakes. This is the conclusion that I've reached and Allah knows best. 

Also some Shia exegetes according to the Quran the verse 12:67 could be concerned with the evil eye. In their exegesis of the verse, "And he said, 'My sons, do not enter by one gate, but enter by separate gates", they say that since Prophet Jacob's sons were handsome, numerous, and strong, he recommended them to enter Egypt from different gates lest they are hit by an evil eye.

Hadith narrated in both Shia and Sunni sources:

The prophet said: "The influence of the evil eye is a fact; if anything were to overtake predestination it would have been the evil eye."

Existence of the evil eye based on Shia sources: 

In Nahjul Balaghah it says: “Injury by the evil eye is true and resorting to prayers to ward away its evils are also true."

 

Imam as-Sadiq ((عليه السلام).) said: Whoever recites it (surah jinn) often would neither be affected by the evil eye of Jinn in his worldly life, nor can there be any effect on him of sorcery, nor can any harm occur to him through any kind of machination or Satanic action of the Jinn. Also the reciter of Surah Jinn would be in the company of the Holy Prophet ((صلى الله عليه وآله وسلم).s.) and his Progeny ((عليه السلام).).

(Sawaabul A'amaal, pg. 164)

It is narrated from Abi Abdullah ((عليه السلام).) that he said: If the graves are opened for you, you will see that the majority of the people died due to the evil eye, because the evil eye is a fact; know that the Messenger of Allah ((صلى الله عليه وآله وسلم).s.) has said: The evil eye is a fact. So one who is astonished by something his brother has, he should mention Allah’s name (i.e. say Maa Shaa Allaah). For if he does so it would not harm him.

It is narrated from Abi Abdullah ((عليه السلام).) that he said: The evil eye is a fact. You are not safe from it yourself and neither others are safe from you. So when you fear something like this say: “As Allah willed” (Maa Shaa Allaah). There is no strength and power, except by Allah, the Exalted and the Mighty,” three times. He said: When one of you dresses in such elegant way that arouses amazement, he should recite Surah Falaq and Surah Naas while leaving his house; then it would not cause harm by the leave of Allah.

Imam Ja'far Sadiq ((عليه السلام).) says: "If you dig up the graves, you will see that most the dead people have died because of the influence of the evil eye."

-Please add the references for these hadiths if you know them as its hard to pinpoint Shia narrations locations.

Existence of the evil eye based on Sunni sources: 

The reality of the evil eye:
 
Ibn Abbas reported the Messenger of Allah as saying: The influence of an evil eye is a fact; if anything would precede the destiny it would be the influence of an evil eye, and when you are asked to take bath (as a cure) from the influence of an evil eye, you should take bath.
- Sahih Muslim 2188, book 26, hadith no. 5427

Abu Dharr reported: The Messenger of Allah, peace and blessings be upon him, said, “Verily, the evil eye might attach itself to a man by permission of Allah, until he climbs a tall mountain and then throws himself off it.” (Musnad Aḥmad 21471)

(My interpretation: This could mean it drives him to madness until he commits suicide)

Narrated Umm Salama: The prophet saw in her house a girl whose face had a black spot. He said: “She is under the effect of the evil eye; so treat her with Ruqya”.- Sahih al-Bukhari 5739.
(My commentary: It would be informative to know the description of the black spot.)
 
Umm Salama, the wife of Allah's Apostle (ﷺ), reported that Allah's Messenger (ﷺ) said to a small girl in the house of Umm Salama that he had been seeing on her face black stains and told her that that was due to the infiluence of an evil eye, and he asked that she should be cured with the help of incantation (hoping) that her face should become spotles.
(Sahih Muslim 2197) 
 
Asma' bint 'Umaish said:
"I said: 'O Messenger of Allah (صلى الله عليه وآله وسلم)! Some of Ja'far's children have suffered from an accelerated case of the inflammation of the eye, so should I have them treated with Ruqyah?' He said: 'Yes, for indeed if there was anything that could overcome the Decree, then the evil eye would overcome it."
(Jami` at-Tirmidhi 2059)
(My commentary: Inflammation of the eyes are when your eyes go read, images can be found with a quick search. 
 
Ruwaifi' b. Thabit told that God’s messenger said to him, “You may live for a long time after I am gone, Ruwaifi', so tell people that if anyone ties his beard, or wears round his neck a string to ward off the evil eye, or cleanses himself with animal dung or bone, Muhammad has nothing to do with him.  
(Mishkat al-Masabih 351)
My commentary: this hadith makes it clear that you must resort towards prayer in the case of the evil eye and take an approach from the sunnah of the prophet. 
 
 

Hadiths concerning `Amir bin Rabi`ah & Sahl bin Hanayf:

Imam Ahmad recorded in his Musnad that `Ubaydullah bin `Amir said, "`Amir bin Rabi`ah and Sahl bin Hanayf went off together intending to bathe. So they went about their business using coverings (to cover their nakedness). So `Amir removed a cloak of wool that he (Sahl) was using to conceal himself. He (`Amir) said, `I looked at him and my eye fell upon him while he was pouring water on himself bathing. Then I heard a loud splash in the water coming from where he was. So I went to him, and I called him three times, but he did not answer me. So I went to the Prophet and informed him. Then, the Prophet came walking, and he was wading in the water. I can still picture the whiteness of his shins. When he came to Sahl (who was unconscious), he hit him on his chest with his hand and said, - اللْهُمَّ اصْرِفْ عَنْهُ حَرَّهَا وَبَرْدَهَا وَوَصَبَهَا- (O Allah! Remove from him its heat, its cold and its pain.) He (Sahl) then stood up, and Allah's Messenger said, « إِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ، أَوْ مِنْ نَفْسِهِ، أَوْ مِنْ مَالِهِ مَا يُعْجِبُهُ، فَلْيُبَرِّكْ فَإِنَّ الْعَيْنَ حَق » (If one of you sees in his brother, or himself, or his wealth that which pleases him, then he should ask Allah to bless it, for verily, the evil eye is real.)

(My commentary: Say Mashallah when you praise others and say alhamdullah for your own blessings.)

Abu Umama b. Sahl b. Hunaif told that ‘Amir b. Rabi'a saw Sahl b. Hunaif bathing and said, “I swear by God that I have seen no skin to compare with what I have seen to-day, not even that of a secluded girl.”  Sahl fell to the ground and people went to God’s messenger and said to him, “Messenger of God, can you do anything for Sahl b. Hunaif? We swear by God that he cannot raise his head ”  He asked if they suspected anyone, and when they replied that they suspected ‘Amir b. Rabl‘a. God’s messenger summoned ‘Amir, and speaking roughly to him, said, “Why does one of you kill his brother? Why did you not invoke a blessing? Bathe on his behalf ”  ‘Amir then washed on his behalf his face, hands, elbows, knees and toes, and inside his lower garment, collected the water in a vessel and poured it over him, so he recovered and went away with the people none the worse.*

(My commentary: Essentially Amir made ablution and that water was poured on Sahl to cure him. The issue is most people today don't know who their envier is so this method is not practical.)

Narrated Sahl ibn Hunayf: I passed by a river. I entered it and took a bath in it. When I came out, I had fever. The Messenger of Allah (ﷺ) was informed about it. He said: Ask Abu Thabit to seek refuge in Allah from that I asked: O my Lord, will the spell (invocation) be useful? He replied: No, this spell is to be used except for the evil eye. 

(My commentary: This hadith is from the victims point of view, the original translation says spell but it means invocation (dua) not to be mistaken for magical spells.  

Based on my research I have deduced that the evil eye is true even though we may not fully understand it. Just because something doesn't make sense to us, does not make it false. 

If anyone can disprove the evil evil using Quran and hadiths be sure to do so otherwise don't add anything unnecessary to the thread. 

It begs the question now why does such a thing as the evil eye even exist?

 

 

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In surah falaq (115) verse 5 we read وَمِنۡ شَرِّ حَاسِدٍ اِذَا حَسَدَ‏ "And from the evil of an envier when he envies." This verse in itself is a proof for the reality of the evil eye.

What is the definition of evil eye is? Is it that the person who cast an evil eye to some other person means that he becomes envy to the person and he start to hate him, planning to cause him destruction and fail? Or is it some kind of powerful effect that the person cast to other such that the other will change in negative way? Or both?

Thank you for the great article brother.

Edited by Abu Nur
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Evil eye is an expression meaning an eye that can cause harm to others either in the physical and spiritual sense. The person afflicted with the evil eye may suffer from the hasad, only if Allah wills. The envious person becomes consumed by his own envy. Imam Ali ((عليه السلام)) says: "It is enough of a punishment for a person jealous of you, that he is sad when you are happy". This means they are at a loss. You won't be afflicted with anything except for what has been ordained for you. 

To the point that if the envious person doesn't fear God they will lose their iman (faith) as according to another hadith: From Imam Baqir ((عليه السلام)): "Envy devours faith likes fire consumes wood". 

Envy and it's types have been categorized and researched extensively by our Sunni brothers. This is due to the fact that from my knowledge, there are more hadiths regarding the evil eye in Sunni hadith compilations that I've come across.

Evil eye is of four types: 

(العين) Ayn - Ayn is referred to the eye from someone who may love or know you and not have evil intentions towards you but admiring others without praising Allah can with the permission of God remove the bounties from the person (If Allah wills). 

(الحســـد) Hasad - The envious eye is from someone who hates you and that person wants that blessing removed from you and wants that blessing to be exclusively his or hers. (This is the most dangerous type of envy). An example is Iblees envied Adam (عليه السلام) as he disliked his creation and the fact he was ordered to prostate to him. He thought he was better because he was made from fire and Adam (عليه السلام) was created from clay. Therefore it was Hasad which pushed iblees to transgress and disobey the order of Allah (سُبْحَانَهُ وَ تَعَالَى). This is what it means, when it is said: "Envy devours faith likes fire consumes wood" before Iblees used to worship Allah in every inch of the world.

(النفس) Nafs - The admiring eye which a person can put on themselves (Narcissism). In Greek mythology there is a story of a man named Narcissus who falls in love with himself and one day while his admiring his reflection in the water. He slips and drowns.  

(النظرة) Nathara - The evil eye which comes from the Jinn.  The wife of the prophet Umm Salamah (RAA) said; the Prophet ﷺ saw in her house a slave girl with a discoloration on her face so he said: “Perform Ruqya for her, for she has been afflicted by the eye of a Jinn.” 

Note: Wishing you had something others had while praying for their blessings to increase is not evil eye, nor can you afflict them. But due to Allah's mercy, Allah may also increase you in the blessing that others have only if you praise Allah for what they have this is called “Ghibtah”. You can say "Mashallahu laa haula wa laa quwwata illa billahil aliyal azim". 

The effect of the evil eye could be minor or it could be very severe. It is somewhat clear to an extent as to why someone may get afflicted but Allah knows best. My theory is some sins can cause Gods mercy to lift such as showing off, unless you repent after you realize you've sinned. When you show off to others Allah's mercy may lift and so does the veil protecting you from the evil eye is lifted. That is why some people are afflicted with the evil eye. For some people maybe once their blessing has been taken away it leads them to make dua and they resort to Allah and Allah has mercy on them. Sometimes once something is taken away from you only then do you realize how much it meant to you so you become more grateful. This is just how I've tried to understand it so if anyone has a better answer be sure to write it down.

Basically, the evil eye could be a sort of test from Allah as Allah says in the Quran: "And know that your properties and your children are but a trial.." - (8:28). This would explain why some children can be afflicted with the evil eye considering their sinless. “Say: ‘Never shall afflict us (anything) except what Allah has prescribed for us; He is our Master; and on Allah should the believers rely’.” - (9:51).

Allah knows best. 

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9 hours ago, ilmseeker said:

And those who disbelieve would almost smite you with their eyes when they hear the reminder..”

(68:51)

Salam!!

Here is the Arabic text of this verse:

وَإِن يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَـرِهِمْ لَمَّا سَمِعُوا الذِّكْرَ وَيَقُولُونَ إِنَّهُ لََمجْنُونٌ

The word ليزلقونك comes from root word زلق which means sliding and falling on the ground, which is a metaphor for death.

So لَيُزْلِقُونَكَ بِأَبْصَـرِهِمْ means watching someone with such an eyes as if  wanted to devour or kill.

This refers to the reaction of disbelievers, their anger when they hear the divine words, looking at the Prophet (صلى الله عليه وآله وسلم) with such a style as they wanted to devour him or kill him. This view further strengthens with the phrase "and they say he is mad" which is a verbal display of their anger. This style is common in literature, it is a metaphor perhaps, because one cannot kill or smite someone with eyes. 

9 hours ago, ilmseeker said:

Based on my research I have deduced that the evil eye is true even though we may not fully understand it.

There are evil people, let aside their eyes only. For the believers, Quran says this:

وَعَلَى اللّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

3:122, 3:160, 5:11, 9:51, 14:11, 

So no harm will touch you nor any benefit reaches you except by the permission of Allah (سُبْحَانَهُ وَ تَعَالَى) . This is the truth and better start living with that truth my dear brother. And here are the divine words:

يَا أَيُّهَا الَّذِينَ آمَنُواْ عَلَيْكُمْ أَنفُسَكُمْ لاَ يَضُرُّكُم مَّن ضَلَّ إِذَا اهْتَدَيْتُمْ إِلَى اللّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

5:105) O you who believe! take care of your souls; he who errs cannot hurt you when you are on the right way; to Allah is your return, of all (of you), so He will inform you of what you did

Wassalam!!

Edited by Cool
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20 hours ago, ilmseeker said:

Also in Asbab Al Nuzul:

The commentators of the Qur'an said: “The Messenger of Allah, Allah bless him and give him peace, had a Jewish servant boy. The Jews approached him and kept after him until he gave them some fallen hair from the Prophet, Allah bless him and give him peace, as well as a few teeth from his comb.

Salam this narration  is too weak & unreliable  because these two Surahs  have been revealed  in Mecca as Makki Suras according  to Shia scholars  & majority  of Sunni scholars  before Hijra/migration of prophet  Muhammad  (pbu) to Medina but on the other hand Ibn Abbas (رضي الله عنه) at time of revelation of two Surah has been 3 years old & Aisha has not married  with prophet (pbu) yet  which sunni narration have mentioned  them as two sources of narration  , so consequently  it's historically  wrong also in chain of narrators name of Urwah ibn Zubayr has been mentioned  which he has been a Nasibi person which has fabricated  too many Hadiths against Imam Ali (عليه السلام) for satisfying  cursed Muawiah la) likewise he has  fabricated  a narration  through Aisha which " prophet  Muhammad (pbu) has told to Aisha that Imam Ali(عليه السلام) & Ibn Abbas (رضي الله عنه) will die as non Muslims ابن أبی الحدید،  Ibn Abi'l-Hadid v4 p63-64" god forbids /Nauzu billah .

https://s-hadith.kashanu.ac.ir/article_111149_61e8aa65026919a5ec927b3dad5b8649.pdf

21 hours ago, ilmseeker said:

Also Asbab al Nuzul introduces Aisha who by Shia standards apostatized after the prophet and Zubayr was a hypocrite according to shia sources. Also in asbab al nuzul the well belongs to Banu Zurayq called Dharwan while in Tustari the well belongs to Banū Bayāḍa. So if you take away the falsehood, in narrations things become clear:

This are a wrong assumptions about Aisha & Zubayr nevertheless  they raised up against  Imam Ali (عليه السلام) but no shia Imam & scholar has called  them apostate & hypocrite  because Imam Ali (عليه السلام) has not called Aisha as apostate & returned her to her house as wife of prophet  (pbu) even he hasn't  allowed to his army to collect bounty of war because  they have fought with muslims & about Zubayr he wasn't  a hypocrite because  he has rebelled  againt Imam Ali (عليه السلام) as clear enemy  without attributes  of hypocrites however because  of enmity of Aisha & sons of Zubayr (Banu Zubayr) we must examine any hadith which has been narrated  through them.

 

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Time and Content of Revelation

In his commentary, Ali b. Ibrahim al-Qummi transmitted a hadith from Imam al-Sadiq (a); and, in al-Burhanal-Sayyid Hashim al-Bahrani transmitted a hadith by Fudayl b. Yasar from Imam al-Baqir (a) that, the Prophet (s) became sick and his fever rose. Then, angel Jabra'il (Gabriel) brought these two suras to heal the Prophet (s) (angel Gabriel began reciting Sura al-Falaq upon his head and angel Mika'il (Michael) recited Sura al-Nas at his feet to cure him.)[4]

 

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Simultaneous Revelation

According to a report, 'Aqaba b. 'Amir narrated from the Prophet (s), Mu'awwidhatayn were revealed simultaneously and at once. The Prophet (s) said, "Tonight two suras were revealed to me, I had not seen like them, which were Mu'awwidhatayn."[2] Al-Suyuti too believed in this report and said that the two suras were Madani and were revealed in the story of the magic of Labid b. al-A'sam, the way al-Bayhaqi reported in Dala'il al-nubuwwa.[3]

https://en.wikishia.net/view/Al-Mu'awwidhatayn

In Tafsir al-MizanAllama Tabataba'i wrote that there is no reason for the Prophet (s) to be physically resistant to magic and would not become ill by magic; however, verses of the Qur'an suggest that the heart and mind of the Prophet (s) are safe from the magic and influence of satanic powers.

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Occasion of Revelation

About the occasion of revelation of this sura, there is a hadith mentioned in Sunni sources which Shi'a scholars have not accepted.[10]

In al-Durr al-manthur, which is a Sunni commentary, it is mentioned that a Jewish man practiced magic on the Prophet (s). Jabra'il (Gabriel) went to the Prophet (s) and brought al-Mu'awwidhatayn (suras al-Falaq and al-Nas) to him and told him, "A Jewish man practiced magic on you, and that his spell is in such well." The Prophet (s) sent Imam Ali (a) to bring that spell. He (s) then ordered Ali (a) to untie those knots and for each knot, he (a) recited one of the verses of al-Mu'awwidhatayn. When the knots were all untied and the two suras were finished, the Prophet (s) regained his health.[11]

In Tafsir al-MizanAllama Tabataba'i wrote that there is no reason for the Prophet (s) to be physically resistant to magic and would not become ill by magic; however, verses of the Qur'an suggest that the heart and mind of the Prophet (s) are safe from the magic and influence of satanic powers.[12]

https://en.wikishia.net/view/Sura_al-Falaq

https://en.wikishia.net/view/Sura_al-Nas

The results of the study show that due to some discrepancies between commentators on whether these chapters are Makki or Madani, some contradictory traditions on their circumstance of revelation, the referential and conceptual weakness of  the traditions about the magic spell on the Prophet, and stylistics of the above chapters having a Makki context, it is concluded that the circumstance of revelation for the above chapters cannot be attributed to the event of casting a magic spell on the Holy Prophet.

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Abstract

Some of the Ahadith in Sahih al-Bukhari and Sahih al-Muslim about casting a magic spell on Prophet Muhammad have made Sunni commentators and Muhaddithin relate the circumstance of revelation for Surah al-Falaq and Surah an-Nas to casting a magic spell on Prophet Muhammad by someone called Labid bin A’sam Yahudi. Sunni commentators thus recognize that this event is not against the infallibility of the Holy Prophet and his dignity of Nabuwwat. This article aims to answer this research question: Can the event of casting a magic spell on the Holy Prophet by Labid bin A’sam in Medina, as it is mentioned in some of the Ahadith, be the circumstance of revelation for Surah an-Nas and Surah al-Falaq? The results of the study show that due to some discrepancies between commentators on whether these chapters are Makki or Madani, some contradictory traditions on their circumstance of revelation, the referential and conceptual weakness of  the traditions about the magic spell on the Prophet, and stylistics of the above chapters having a Makki context, it is concluded that the circumstance of revelation for the above chapters cannot be attributed to the event of casting a magic spell on the Holy Prophet.

© Seyed Mousavi, S.H; Mortazawi, S.M; Abdollah Zadeh, S.H. (2020) The Comparative Analysis of the Effect of Magic Spell on Prophet Muhammad ((صلى الله عليه وآله وسلم)) in Sahih Bukhari and Sahih Muslim with Regard to the Circumstance of Revelation for Surah an-Nas and Surah al-Falaq. Biannual Journal of Comparative Exegetical Researches, 6 (11) 253-276.  Doi: 10.22091/ptt.2020.3366.1384

http://ptt.qom.ac.ir/article_1542_en.html

https://profdoc.um.ac.ir/articles/a/1082147.pdf

http://ensani.ir/fa/article/399062/بررسی-تأثیر-سحر-بر-پیامبر-اکرم-از-دیدگاه-مفسران-فریقین

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Makki Suras

  • The verses for which Sujud is obligatory are found in these suras.
  • The verses beginning with the word "Never!" (Arabic: کلّا, kalla) and the verses before and after them are regarded as Makki.
  • These suras begin with Muqatta'at.
  • These suras are short and they have shorter verses.
  • Makki suras mainly regard the monotheism while rejecting the polytheism.
  • The legislation is few in the verses.
  • There are many mentions of the stories of the prophets (Qisas al-Anbiya) in these verses.
  • The verses have an impressive eloquence.
  • In the verses, people are mainly addressed with "O mankind!" and "O Children of Adam!".

 

According to the people addressed in verses: Some believe that what is revealed addressing all the people is Makki, and what is revealed addressing the believers is Madani. The addressed people is identified by what is meant with the "O mankind!" (یاایهاالناس), a phrase which addresses all the people whether believer or disbeliever, so this is revealed in Mecca -as in Mecca the majority of people were disbelievers- and what is revealed with "O you who have faith!" (یاایها الذین آمنوا) addresses the believers, so this is revealed in Medina, as they were Muslims while the Prophet (s) emigrated to Medina.

https://en.wikishia.net/view/Makki_and_Madani

 

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Thank you for that clarification, might I ask what is the view of Shi’a scholars on the evil eye? And what is your view on this matter of evil eye? Which position is the most logical to hold, does not believing in the evil eye equal to disbelief in the teachings of the prophet? And if we do believe in it how can we understand it correctly considering the information surrounding this topic is so limited. @Ashvazdanghe

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Salam

Shi'a scholar viewpoint about Evil Eye.

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Some people take the idea of evil eyes to be contrary to the doctrine of predestination (al-qada' wa l-qadar) and trust in God.[16] This has led to questions and answers with regard to evil eyes.

According to Shiite scholars, evil eye does not contradict the divine Power, because what has the influence is God's Power, not such factors. 

Evil Eye is a damage to humans or other beings thought to be caused by being looked at by a person. The notion does not explicitly occur in the Qur'an, but the majority of Quranic exegetes believe that Wa In Yakad Verse was revealed about the evil eye. There are hadiths which are explicit about the reality of evil eyes, providing recommendations for protection against them, including the recitation of al-Mu'awwidhataynQur'an 2 (sura al-Baqara), al-Kursi Verse and Wa In Yakad Verse.

I belive to Evil Eye neverthless I oppose superstitions for protecticting against it likewise using blue beads which has no relation to rationality & Islamic teachings.

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some people take it to be superstitious. Also, blue beads are used as bracelets, necklaces, or adornments hanging from walls and the like in order to protect one against evil eye, but according to fatwas of some marja's, there is no jurisprudential evidence for this practice.

https://en.wikishia.net/view/Evil_Eye

On 9/18/2021 at 2:00 PM, ilmseeker said:

does not believing in the evil eye equal to disbelief in the teachings of the prophet?

It's neither from principles nor optionals  (Rukn or Foruh) ,so therefor does not believing in the evil eye is not equal to disbelief in the teachings of the prophet(pbu).

On 9/18/2021 at 2:00 PM, ilmseeker said:

f we do believe in it how can we understand it correctly considering the information surrounding this topic is so limited

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Harm of the evil eye

It is narrated from Abi Abdullah ((عليه السلام).) that he said: If the graves are opened for you, you will see that the majority of the people died due to the evil eye, because the evil eye is a fact; know that the Messenger of Allah ((صلى الله عليه وآله وسلم).s.) has said: The evil eye is a fact. So one who is astonished by something his brother has, he should mention Allah’s name (i.e. say Maa Shaa Allaah). For if he does so it would not harm him.[1]

It is narrated from Abi Abdullah ((عليه السلام).) that he said: The evil eye is a fact. You are not safe from it yourself and neither others are safe from you. So when you fear something like this say: “As Allah willed” (Maa Shaa Allaah). There is no strength and power, except by Allah, the Exalted and the Mighty,” three times. He said: When one of you dresses in such elegant way that arouses amazement, he should recite Surah Falaq and Surah Naas while leaving his house; then it would not cause harm by the leave of Allah.[2]

Imam Reza ((عليه السلام).) was asked regarding the evil eye and he said: It is a fact. When it affects you, raise your open palms in front of your face together and recite: Surah Hamd, Surah Tawheed, Surah Falaq and Surah Naas and pass them over your face. Then it would be beneficial by the leave of Allah.

The Messenger of Allah ((صلى الله عليه وآله وسلم).s.) said: O Ali, one who is fearful of a Satan or sorcerer should recite:

إِنَّ رَبَّكُمُ اللهُ الَّذِيْ خَلَقَ السَّمَاوَاتِ وَ اْلأَرْضَ فِيْ سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوٰى عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيْثًا وَ الشَّمْسَ وَ الْقَمَرَ وَ النُّجُوْمَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلاَ لَهُ الْخَلْقُ وَ اْلأَمْرُ تَبَارَكَ اللهُ رَبُّ الْعَالَمِيْنَ.

Inna rabbakumullaahul ladhee khalaqas samaawaati wal arz”a fee sittati ayyaamin thummus tawaa a’lal a’rshi yughshil lailan nahaara yat’lubuhu hatheethanw wash shamsa wal qamara wan nujooma musakhkharaatim bi-amrihi alaa lahul khalqu wal amru tabaarakallaahu Rabbul a’a’lameen.

Surely your Lord is Allah, Who created the heavens and the earth in six periods of time, and He is firm in power; He throws the veil of night over the day, which it pursues incessantly; and (He created) the sun and the moon and the stars, made subservient by His command; surely His is the creation and the command; blessed is Allah, the Lord of the worlds.

https://www.duas.org/magic_th.htm

https://www.duas.org/magic.htm

https://www.duas.org/geniebook.htm

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