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How to Cure your Sickness

We have special Ruqia Shariah On October 12, 2015. after Fajr to 10:00 am

Sihr, A'ain, Jinn, Shifaa and Advice

Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 1/186 

More about how to protect oneself against the evil eye

With regard to dealing with the evil eye and hasad (destructive envy), there is no doubt that when a person is close to Allaah, always remembering Him (dhikr) and reading Qur’aan, he is less likely to be affected by the evil eye and other kinds of harm from the devils of mankind and the jinn. The Prophet (peace and blessings of Allaah be upon him) used to seek refuge with Allaah for himself, and the greatest means of seeking refuge that is available to the Muslim is reading the Book of Allaah, above all the Mi’wadhatayn (the last two Soorahs of the Qur’aan, al-Falaq and al-Naas), Soorat al-Faatihah and Aayat al-Kursiy [al-Baqarah 2:255]. Among the saheeh du’aa’s for refuge that have been narrated from the Prophet (peace and blessings of Allaah be upon him) are:

"A’oodhu bi kalimaat Allaah al-taammaati min sharri maa khalaq  - (I seek refuge in the perfect words of Allaah from the evil of that which He has created)." (Narrated by Muslim, al-Dhikr wa’l-Du’aa, 4881) 

It was narrated that Ibn ‘Abbaas (may Allaah be pleased with them both) said:

"The Prophet (peace and blessings of Allaah be upon him) used to seek refuge with Allaah for al-Hasan and al-Husayn. He said: ‘Your father [i.e., Ibraaheem] used to seek refuge with Allaah for Ismaa’eel and Ishaaq with these words: A’oodhu bi kalimaat Allaah al-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah, from every devil and every poisonous reptile, and from every bad eye).’"(Narrated by al-Bukhaari, Ahaadeeth al-Anbiyaa’, 3120). 

With regard to the meaning of laammah (translated here as "bad"), al-Khattaabi said:

"What is meant here is every disease or harm that a person may suffer such as insanity or mental disturbance." 

It was narrated from Abu Sa’eed that Jibreel came to the Prophet (peace and blessings of Allaah be upon him) and said:

"O Muhammad, are you ill?" He said, "Yes." He said, "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)." (Narrated by Muslim, al-Salaam, 4056) 

Undoubtedly, when a person persists in reciting the adhkaar (dhikr) for morning and evening, and the adhkaar for going to sleep, and others, this will have a great effect in protecting him from the evil eye, because it will be like a stronghold for him, by Allaah’s Leave.  So everyone should strive to recite these adhkaar. One of the best treatments is the use of ruqyah, which the Messenger of Allaah (peace and blessings of Allaah be upon him) permitted for protection from the evil eye and he instructed people to use it. 

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said:

"The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded me, or he commanded (the people) to use ruqyah to deal with the evil eye."

Who can harm with evil eye (ain) 

"Lo! This Qur'an guides unto that which is straightest, and gives glad tidings unto the believers who do good works, that theirs will be a great reward". [Qur'an]

RIGHTEOUSNESS

"Do no evil or mischief on the (face of the) earth." (2:60)

"Those saved from the covetousness of their own souls, they are the ones that achieve prosperity." (59:9)

"[Do not] expect, in giving, any increase (for thyself)!" (74:6)GRATITUDE

"Eat of the good things, that we have provided for you, and be gra"Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong." (3:104)

"Do good to parents, kinsfolk, orphans, those in need, neighbors who are of kin, neighbors who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands possess." (4:36)

"[God] forbids all indecent deeds, and evil and rebellion: He instructs you, that ye may receive admonition." (16:90)

"Verily the most honored of you in the sight of God is (he who is) the most righteous of you." (49:13)GENEROSITY

"Give of the good things which ye have (honorably) earned, and of the fruits of the earth which We have produced for you." (2:267)
"If ye disclose (acts of) charity, even so it is well, but if ye conceal them, and make them reaches those (really) in need, that is best for you." (2:271)

"By no means shall ye attain righteousness unless ye give (freely) of that which ye love." (3:92)

"Those who spend their wealth (for the sake of Allah) night and day, both privately and publicly, will get their reward from their Lord, they shall have no cause to fear nor shall they grieve." (2:274)teful to God, if it is Him ye worship." (2:172)
"Show gratitude to me and to thy parents: to me is (thy final) Goal." (31:14)

"[God] likes not ingratitude from His servants: if ye are grateful, He is pleased with you." (39:7)

CONTENTMENT

"In no wise covet those things in which God hath bestowed His gifts more freely on some of you than on others: to men is allotted what they earn, and to women what they earn: but ask God of His bounty." (4:32)

HUMILITY

"Call on your Lord with humility and in private: for God loves not those who trespass beyond bounds." (7:55)

"Celebrate the praises of thy Lord, and be of those who prostrate themselves in adoration." (15:98)

"The servants of (God) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, 'Peace!'" (25:63)

"Exult not, for God loves not those who exult (in riches)." (28:76)

"Swell not thy cheek (for pride) at men, nor walk in insolence through the earth; for God loves not any arrogant boaster." (31:18)KINDNESS

"God loves those who are kind." (5:13)
"Be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honor. And, out of kindness, lower to them the wing of humility, and say: 'My Lord! Bestow on them Thy Mercy even as they cherished me in childhood.'" (17:23-24)

"Begin not hostilities. Lo! Allah loves not aggressors'" (2: 190)

"..And (show) kindness to (your) parents and to near relatives, orphans, and the needy and to the neighbor who is your relative and the neighbor who is not your relative..." (4: 36)

"It is because of mercy from God that you (Muhammad) have been kind to them, for if you had been harsh and cruel-hearted they would have dispersed from around you. Pardon them, seek forgiveness for them and consult them on the matter..." (3: 159)

"Be kind as Allah has been kind to you..." (28: 77)

"We have enjoined on man (to be good) to his parents: in travail upon travail did his mother bear him, and in years twain was his weaning." (31:14)

"Treat not the orphan with harshness, nor repulse him who asks." (93:9-10)

CHARITY

"...is steadfast in prayer and regular in charity: And whatever good ye send forth for your souls before you, ye shall find it with Allah..." (2:110)

COURTESY

"When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. God takes careful account of all things." (4:86)

"Let not some men among you laugh at others: it may be that the (latter) are better than the (former): nor let some women laugh at others: it may be that the (latter) are better than the (former): nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames." (49:11)PURITY

"Eat of what is on earth, lawful and good; and do not follow the footsteps of the Satan, for he is to you an avowed enemy." (2:168)
"[God] loves those who keep themselves pure and clean." (2:222)

"When ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity, bathe your whole body... God doth not wish to place you in a difficulty, but to make you clean." (5:6)GOOD SPEECH

"Say to My servants that they should (only) say those things that are best: for Satan doth sow dissensions among them." (17:53)
"[The believers] have been guided... to the purest of speeches." (22:24)

"Woe to every (kind of) scandal-monger and backbiter." (104:1)

RESPECT

"Say to the People of the Book and to those who are unlearned: 'Do ye (also) submit yourselves?' If they do, they are in right guidance, but if they turn back, thy duty is to convey the Message." (3:20)

"Enter not houses other than your own, until ye have asked permission and saluted those in them: that is best for you, in order that ye may heed (what is seemly). If ye find no one in the house, enter not until permission is given to you: if ye are asked to go back, go back: that makes for greater purity for yourselves." (24:27-28)

"Avoid suspicion as much (as possible): for suspicion in some cases is a sin: and spy not on each other, nor speak ill of each other behind their backs. Would any of you like to eat the flesh of his dead brother?" (49:12)

WISDOM

"Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious." (16:125)

TOLERANCE

"Say: 'O People of the Book! come to common terms as between us and you: That we worship none but God; that we associate no partners with Him; that we erect not, from among ourselves, lords and patrons other than God.' If then they turn back, say yes: 'Bear witness that we (at least) are Muslims (bowing to God's Will).'" (3:64)

"If it had been thy Lord's Will, they would all have believed, all who are on earth! Wilt thou then compel mankind, against their will, to believe!" (10:99)JUSTICE

"Stand out firmly for justice, as witnesses to God, even as against yourselves, or your parents, or your kin, and whether it is (against) rich or poor: for God can best protect both. Follow not the lusts (of your hearts), lest ye swerve." (4:135)

"God loves those who judge in equity." (5:42)

"Take not life, which God hath made sacred, except by way of justice and law." (6:151)

MERCY

"If the debtor is in a difficulty, grant him time till it is easy for him to repay. But if ye remit it by way of charity, that is best for you if ye only knew." (2:280)
"We ordained therein for them: 'Life for life, eye for eye, nose or nose, ear for ear, tooth for tooth, and wounds equal for equal.' But if any one remits the retaliation by way of charity, it is an act of atonement for him." (5:45)

"Overlook (any human faults) with gracious forgiveness." (15:85)

"Repel (Evil) with what is better: then will he between whom and thee was hatred become as it were thy friend and intimate!" (41:34)

"(It is) for those who believe and put their trust in their Lord... when they are angry even then forgive." (42:36-37)

"The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from God: for (God) loves not those who do wrong." (42:40)

DIGNITY

"To those against whom war is made, permission is given (to fight), because they are wronged." (22:39)

"If any do help and defend themselves after a wrong (done) to them, against such there is no cause of blame." (42:41)COURAGE

"(It is) for those who believe... when an oppressive wrong is inflicted on them, (are not cowed but) help and defend themselves." (42:36-39)

FIRMNESS

"How many of the Prophets fought (in God's way), and with them (fought) large bands of godly men? But they never lost heart if they met with disaster in God's way, nor did they weaken (in will) nor give in. And God loves those who are firm and steadfast." (3:146)

"Bear with patient constancy whatever betide thee; for this is firmness (of purpose) in (the conduct of) affairs." (31:17)

FRANKNESS

"Fear God and make your utterance straight forward: That He may make your conduct whole and sound." (33:70-71)

HOPE

"Here is a plain statement to men, a guidance and instruction to those who fear God. So lose not heart, nor fall into despair: For ye must gain mastery if ye are true in Faith." (3:138-139)

"What is with you must vanish: what is with God will endure. And we will certainly bestow, on those who patiently persevere, their reward according to the best of their actions." (16:96)

PATIENCE

"Seek (God's) help with patient perseverance and prayer: It is indeed hard, except to those who are humble, who bear in mind the certainty that they are to meet their Lord, and that they are to return to Him." (2:45-46)

"Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere, who say, when afflicted with calamity: 'To God we belong, and to Him is our return'. They are those on who (descend) blessings from their Lord, and Mercy." (2:155-157)

"Pray for help from God, and (wait) in patience and constancy: for the earth is God's, to give as a heritage to such of His servants as He pleases; and the end is (best) for the righteous." (7:128)

PERSEVERANCE

"On no soul doth God place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns." (2:286)

"Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly hear much that will grieve you, from those who received the Book before you and from those who worship partners besides God. But if ye persevere patiently, and guard against evil, then that will be of great resolution." (3:186)

DISCIPLINE

"Bow down, prostrate yourselves, and adore your Lord; and do well; that ye may prosper. And strive in His cause as ye ought to strive, (with sincerity and under discipline)." (22:77-78)

SELF-RESTRAINT

"Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint." (2:183)

"[Do not follow] the lust (of thy heart), for it will mislead thee from the Path of God." (38:26)

"For such as had entertained the fear of standing before their Lord's (tribunal) and had restrained (their) soul from lower desires, their abode will be the Garden." (79:40-41)

BALANCE / MODERATION

"Fight in the cause of God those who fight you, but do not transgress limits; for God loves not transgressors." (2:190)

"Commit no excess: for God loves not those given to excess." (5:87)

"And the servants of (God) Most Gracious are those who... when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes)." (25:63-67)

"Seek, with the (wealth) which God has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as God has been good to thee." (28:77)

PRUDENCE

"When ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing... whether it be small or big; it is jester in the sight of God, more suitable as evidence, and more convenient to prevent doubts among yourselves." (2:282)

"If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly and afterwards become full of repentance for what ye have done." (49:6)

UNITY

"Hold fast, all together, by the Rope which God (stretches out for you), and be not divided among yourselves; and remember with gratitude God's favor on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren." (3:103)

FRUGALITY

"Eat not up your property among yourselves in vanities." (4:29)

"Waste not by excess: for God loves not the wasters." (6:141)

SINCERITY

"God will never change the grace which He hath bestowed on a people until they change what is in their (own) souls." (8:53)

"Woe to the worshippers... who (want but) to be seen." (107:4-6)

RESPONSIBILITY

"Whoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden." (4:85)

LOYALTY

"Fulfill (every) engagement, for (every) engagement will be inquired into (on the Day of Reckoning)." (17:34)

TRUSTWORTHINESS

"If one of you deposits a thing on trust with another let the trustee (faithfully) discharge his trust, and let him fear God." (2:283)

"God doth command you to render back your trusts to those to whom they are due." (4:58)

HONESTY / FAIR-DEALING

"Cover not Truth with falsehood, nor conceal the Truth when ye know (what it is)." (2:42)

"Take not your oaths, to practice deception between yourselves." (16:94)

"Truly many are the partners (in business) who wrong each other: Not so do those who believe and work deeds of righteousness, and how few are they?" (38:24)

"Woe to those that deal in fraud, - Those who, when they have to receive by measure from men, exact full measure, but when they have to give by measure or weight to men, give less than due." (83:1-3)

REPENTANCE

"Seek ye the forgiveness of your Lord, and turn to Him in repentance; that He may grant you enjoyment, good (and true), for a term appointed." (11:3)
"Your Lord knows best what is in your hearts: If ye do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence)." (17:25)

FORGIVENESS

"Practice forgiveness, command decency and avoid ignorant people" (7: 199)

SPIRITUALITY

"Behold! In the creation of the heavens and the earth, and the alternation of night and day, - there are indeed Signs for men of understanding, - Men who celebrate the praises of God, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the thought): 'Our Lord! Not for naught hast Thou created (all) this! Glory to Thee!'" (3:190-191)

"Establish regular prayer: for prayer restrains from shameful and evil deeds; and remembrance of God is the greatest (thing in life) without doubt." (29:45)

"True, there is for thee by day prolonged occupation with ordinary duties: But keep in remembrance the name of thy Lord and devote thyself to Him whole-heartedly. (He is) Lord of the East and the West: there is no god but He: take Him therefore for (thy) Disposer of Affairs." (73:7-9)

Following the Paths of Satan

The Prophet (SAWS) informed that his community would divide into groups and parties and that it would follow the ways of those communities that proceeded it. He (SAWS) said:

"You will follow the ways of those before you even if they would enter a lizard's hole you would follow them." The companions replied, "The Jews and the Christians?" The Prophet (SAWS) said, "Who else?" [Al-Bukhari and Muslim].

If you would investigate the principles that led those heretical sects to deviate (from the way of the Prophet) you will find that those principles were taken from either the Jews or the Christians.

Indeed the Prophet (SAWS) informed that the schisms in his community would be more numerous and more severe than what occurred aforetime among the Jews and the Christians. He (SAWS) said:

"The Jews and the Christians divided into 72 groups, and this community will divide into 73 groups all of which will be in the fire but one." The companions asked, "Who is the saved group, O Messenger of Allah?" He replied (SAWS), "They are those who are upon like what I am upon today and my Companions." [At-Timothy, At-Maharani in his Mu'jamus-Saghir, and al-Uqayli in his Du'afa. This narration is hasan.]

This statement is among the signs of the Prophet Hood of Muhammad (SAWS). For we have witnessed such schism and differences and we have been stung by its bite. Indeed, with each passing era, the Muslims witness greater schism and more severe differences than the previous era. This is what the Prophet (SAWS) alluded to by his statement:

"Whoever lives among you after me will witness much disagreement. It is upon you to follow my Sunnah and the Sunnah of my rightly-guided-successors (in belief and deed) after me. Cling to these with all your might. And beware of all introductions (into the religion), for every introduction is a deviation..." [This narration is shih and has been reported by at-Timothy and others.]

Those among the Prophet's Companions who did live a long time (after the Prophet) did come across the first occurrences of disagreement within this community. The witnessed the appearance of the Khawarij, the Mu'tazilah, the Rafidah, and the planting of the seeds of Sufism.

The Messenger of Allah (SAWS) did not only diagnose the disease but also prescribed its cure. Disagreement is a disease and its cure is to hold to the Qur'aan and the Sunnah as understood by the early righteous Muslims of this community.

It was for this reason the Messenger (SAWS) also emphasized the importance of clinging on to the Sunnah of his rightly-guided successors.

For their Sunnah does not deviate from his Sunnah, nor does their path diverge from his path. They stood upon the truth and spoke the truth and by them truth was established and spoken. Allah chose them to be the companions of His Prophet (SAWS). Allah is pleased with them and they with Him.

Innovation in the religion is the source and root of all corruption. It was for this reason the Messenger of Allah (SAWS) warned against innovation. He said:

"And beware of all introductions (into the religion). For every introduction is a heresy and every heresy is a deviation."

Remarkably, it has been claimed by some that the existence of numerous jama'at (groups) participating in the field of da'wah is a sign of the health of the community. To them, I say that the numbering of the jama'at is a sign of the illness of the community; for it is a result of the many differences that exist between the Muslims. Differences are always evil. Evil can never bring with it any good.

This becomes more apparent, if we remember that many of these contemporary jama'at (groups) have principles that link them to certain historical heretical sects. For example, charging individuals as infidel due to their acts of disobedience and their sins, denial of the ahad hadith reports, rejecting much of the Sunnah due to their reasoning and following of their whims; and denial of Allah's attributes.

Many of these contemporary jama'at have been based on truth and falsehood. Whenever they cling to the truth that is with them they draw closer to the straight path. Whenever they distance themselves from the truth they draw closer to the 72 astray sects that the Prophet (SAWS) forewarned us of.

For this reason, it becomes imperative that we recognize falsehood, its proponents and their methodologies for this is the only way we may guard ourselves form such falsehood and take caution from its proponents and their methodologies.

It is also equally imperative that we learn the path of those whom Allah has blessed, as they are the only saved group. This can only take place by possessing correct knowledge based upon the clear evidences and proofs draws from the Book of Allah and the authentic Sunnah as understood by the early righteous Muslims of this community.

I emphasize again the importance of understanding the Book of Allah and the Sunnah according to the understanding of the early righteous Muslims, for they were the most knowledgeable of all Muslims concerning Allah and His Messenger (SAWS). They alone implemented the Qur'aan as Allah is pleased with. The Prophet (SAWS) testified that they were the best of mankind. He (SAWS) said:

"The best of mankind is my generation, then those who followed them, and then those who followed those. [Al-Bukhari and Muslim]

No difference of opinion is known to have existed among the early righteous Muslims in matters of belief. One should not pay attention to the claim of some that the Prophet's Companions differed in matters of Creed.

For this reason the call to purify the beliefs of the Muslims and rectify their methodologies for understanding and acting upon Islam is the Da’wah of the Messenger (SAWS); as it is also the Da’wah of every authentic Da’wah. If differences in matters of shari'ah are unacceptable, how much mores with matters of belief? One cannot imagine that the Muslims will be unified without first correcting their beliefs.

For Allah does not send His victory to people who practice shirk and adhere to falsehood.

Allah will give victory to those who give Him Victory. Indeed, Allah is Strong, Mighty.

"Don't forget to always Remember Allah"

Islamic Virtues

the "evil eye" is real, as the Prophet SAW (peace and blessings of Allaah be upon him) said: "The evil eye is real, and if anything were to overtake the divine decree (al-qadar) it would be the evil eye." (Narrated by Muslim, 2188, from the hadeeth of Ibn ‘Abbaas). Al-Bukhaari (5048) and Muslim (2187) narrated the first part of this hadeeth from Abu Hurayrah.

Secondly:

the evil eye usually comes from people who are jealous or envious (hasad).

Ibn al-Qayyim said:

Everyone who gives the evil eye is jealous, but not everyone who is jealous gives the evil eye… then he said:

It begins when the person likes something, then his evil soul dwells on the matter, and by continually looking at the person who has the thing of which he feels jealous, he directs his venom towards him. A person may put the evil eye on himself, or he may put the evil eye on someone else without intending to, because it is is a part of his nature. This is the worst type of human being. Our companions and other fuqahaa’ said: if someone is known for this, he should be detained by the imaam (leader), who should spend on him and provide for him until he dies. This idea is absolutely correct… (Zaad al-Ma’aad, 4/167).

In the hadeeth, it says, "A’oodhu bi kalimaat-Illaah it-taamah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah - (I seek refuge in the perfect words of Allaah from every devil and vermin and from every envious eye)." Narrated by al-Bukhaari (3191) from the hadeeth of Ibn ‘Abbaas.

The meaning of "vermin" (haammah) is lethally poisonous animals and insects.

The meaning of "envious" (laammah) is that which causes harm because of jealousy (hasad). 

Although it is correct that the evil eye comes from people who feel jealous (hasad), it may also come from a person who is not jealous but merely likes something, because of the hadeeth: "Whoever among you sees something in himself or in his possessions or in his brother that he likes, let him pray for blessing for it, because the evil eye is real." Narrated by Ibn al-Sunni in ‘Aml al-Yawm wa’l-Laylah, p. 168; and by al-Haakim, 4/216. Classed as saheeh by al-Albaani in al-Kalim al-Tayyib, 243.

This hadeeth explains that a person may harm himself or his wealth – and no one feels jealous of himself – but he may harm himself with the evil eye by admiring himself, so it is even more possible that he may harm his wife in the same way.

Ibn al-Qayyim said:

And a man may put the evil eye on himself. (Zaa’d al-Ma’aad, 4/167). 

a man may harm his wife with the evil eye by looking at her and noticing her beauty and admiring her, even if he does not actually say to her

"You are beautiful." It is mustahabb for him to say, "Allaahumma baarik fihaa (O Allaah, bless her)."

It was reported from Abu Umaamah ibn Sahl ibn Hunayf that his father told him that the Messenger of Allaah SAW (peace and blessings of Allaah be upon him) went out and they travelled with him towards Makkah until they reached Shi’b al-Khazzaar in al-Juhfah. Sahl ibn Hunayf washed himself, and he was a white man with a handsome body and skin. ‘Aamir ibn Rabee’ah, the brother of Bani ‘Udayy ibn Ka’b, looked at him when he was washing, and said,

"I have never seen anything like this, not even the skin of a virgin in seclusion!" (this was a metaphor for the intense whiteness of his skin). Then Sahl suffered a seizure (an epileptic fit, in which he fell to the ground). He was brought to the Messenger of Allaah SAW (peace and blessings of Allaah be upon him) and it was said, "O Messenger of Allaah, do you know what has happened to Sahl? By Allaah, he cannot raise his head and he will not wake up." He said, "Do you accuse anyone with regard to him?" They said, "‘Aamir ibn Rabee’ah looked at him." So the Messenger of Allaah SAW (peace and blessings of Allaah be upon him) called ‘Aamir and spoke angrily with him, saying, "Would any of you like to kill his brother? If you see something that you like, why do you not pray for blessing for it?" Then he said to him (‘Aamir), "Do ghusl for him." So he washed his face, hands, elbows, the soles of his feet and inside his izaar (lower garment) from a vessel, then that water was poured over him (Sahl) – a man poured it over his head and back from behind, tilting the vessel. This was done to him, then Sahl went on with the people and there was nothing wrong with him. (Al-Musnad, 3/486. Al-Haythami said: the men of Ahmad are the men of saheeh. Al-Majma’, 5/107).

 When they like something, some people say

"Ma sha’ Allaah laa quwwata illa Billaah (That which Allaah wills (will come to pass)! There is no power but with Allaah)".

They take as evidence for this an aayah in Soorat al-Kahf and a hadeeth.

The aayah in question is (interpretation of the meaning):

"It was better for you to say, when you entered your garden: ‘That which Allaah wills (will come to pass)! There is no power but with Allaah!’" [al-Kahf 18:39].

But this is not evidence (daleel), because the subject of the aayah has nothing to do with hasad (envy); in fact, Allaah destroyed his garden because of his kufr and transgression.

The hadeeth in question was reported from Anas ibn Maalik (may Allaah be pleased with him), saying that the Messenger of Allaah SAW (peace and blessings of Allaah be upon him) said, "Whoever sees something that he likes, and says, ‘Ma sha Allaah laa quwwata illa Billaah’, the evil eye will not affect him." But this hadeeth is da’eef jiddan (very weak)!

Al-Haythami said: this was narrated by al-Bazzaar from the report of Abu Bakr al-Hudhali, who is da’eef jiddan (very weak).

And Allaah knows best.

Fifthly:
Fourthly:
Thirdly:
Firstly:

Shaykh Muhammad al-Salah al-‘Uthaymeen was asked:

Can the evil eye afflict a person? How is it treated? Does being on one's guard against it contradict putting one'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 on this verse: this means, they put the evil eye on 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-Nasaa’i and Ibn Maajah narrated that ‘Aamir ibn Rabee’ah 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 shari’ah, 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-Timothy, 2057; Abu Dawood, 3884. Jib reel used to do ruqyah for the Prophet (peace and blessings of Allaah be upon him) 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)." 

2 – Asking the person who has put the evil eye on another to wash, as the Prophet (peace and blessings of Allaah be upon him) commanded ‘Aamir ibn Rabee’ah to do in the hadeeth quoted above. Then the water should be poured over the one 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 one's trust in Allaah). In fact this is tawakkul, because tawakkul means putting one’s 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: U’eedhukuma 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 Ismaa’eel, peace be upon them both." Narrated by al-Bukhaari, 3371. 

Fataawa al-Shaykh Ibn ‘Uthaymeen, 2/117, 118

"And from the evil of the envier when he envies" [al-Falaq 113:5] 

Everyone who puts the evil eye on another is envious, but not every envier puts the evil eye on another. The word haasid (envier) is more general in meaning than the word ‘a’in (one who puts the evil eye on another), so seeking refuge with Allaah 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 ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) which speak of the effects of the evil eye. For example it is narrated in al-Sheehan that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to tell me to recite ruqyah for protection against the evil eye.  

Muslim, Ahmad and al-Timothy narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that 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." This was classed as saheeh by al-Timothy, and also by al-Albaani in al-Silesia al-Sheehan, 1251. 

Imam Ahmad and al-Timothy (2059, where he classed it as saheeh) narrated that Asma’ bint ‘Umays said: "O Messenger of Allaah, the children of Ja’far has 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." "Classed as saheeh by al-Albaani in Saheeh al-Timothy. 

Abu Dawood narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The person who had put the evil eye on another would be ordered to do wudoo’, then the person who had been afflicted would wash himself (with that water). This was classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

Imam Ahmad (15550), Maalik (1811), al-Nasaa’i and Ibn Hibbaan narrated from Sahl ibn Haneef that the Prophet (peace and blessings of Allaah be upon him) came out and traveled with him towards Makah, until they were in the mountain pass of al-Kharaar in al-Jahfah. There Sahl ibn Haneef did ghusl, and he was a handsome white-skinned man with beautiful skin. ‘Aamir ibn Rabee’ah, one 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 (peace and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him) called ‘Aamir and rebuked him strongly. He said, "Why would one 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. "Classed as saheeh by al-Albaani in al-Mishkaat" 4562. 

The majority of scholars are of the view that people can indeed be afflicted by the evil eye, because of the ahaadeeth quoted above and others, and because of the corroborating reports and other evidence. 

With regard to the hadeeth that you mention, "One third of those who are in the grave are there because of the evil eye," we do not know how sound it is, but the author of Nayl al-Awtaar said that al-Bazzaar narrated with a hasan isnaad from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: "Most of those who die among my ummah die because of the will and decree of Allaah, and then because of the evil eye." 

The Muslim has to protect himself against the devils among the evil jinn and mankind, by having strong faith in Allaah and by putting his trust in Him and seeking refuge with Him and beseeching Him, reciting the prayers for protection narrated from the Prophet (peace and blessings of Allaah be upon him), reciting al-Mi’wadhatayn [the last two soorahs of the Qur’aan], Soorat al-Ikhlaas, Soorat al-Faatihah, and Aayat al-Kursi.  

A’oodhu bi kalimaat-illaah il-taammati min sharri ma khalaqa - (I seek refuge in the perfect words of Allaah from the evil of that which He has created).

A’oodhu bi kalimaat-illaah il-taammati min ghadabihi wa ‘iqaabihi, wa min sharri ‘ibaadihi wa min hamazaat al-shayaateeni wa an yahduroon - (I seek refuge in the perfect words of Allaah from His wrath and punishment, from the evil of His slaves and from the evil promptings of the devils and from their presence).  

"Hasbi Allahu laa ilaha illa hula, ‘alaihi tawakkaltu wa huwa Rabbi Ul-‘arsh il-‘azeem - (Allaah is sufficient for me. Laa ilaha illa Hawa (none has the right to be worshipped but He) in Him I put my trust and He is the Lord of the Mighty Throne)" [al-Taw bah 9:129 – interpretation of the meaning] 

And there are other similar Du’aa’s that are prescribed in shari’ah. This is what was meant by Ibn al-Qayyim in the words quoted at the beginning of this answer.

If it is known or suspected that a person has been afflicted by the evil eye, then the one who put the evil eye on him should be ordered to wash himself for his brother. So a vessel of water should be brought, and he should put his hand in it, rinse out his mouth into the vessel. Then he should wash his face in the vessel, then put his left hand into the vessel and wash his right knee, then put his right hand in the vessel and wash his left knee. Then he should wash inside his garment. Then the water should be poured over the head of the one on whom he put the evil eye, pouring it from behind in one go. Then he will be healed, by Allaah’s leave. 

And one may recite the words of Allaah:

Du’aa’s for protection include the following:

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