Ten Errors in the Practice of Ruqya

All Praise is due to Allah, and may the Salaat and Salaam be upon the last Messenger…to proceed:
The Permanent Committee for Scholarly Research and Fatwa have looked at what was sent to his Excellency, the Grand Mufti of Saudi Arabia, by the esteemed Minister of Islamic Affairs, Guidance and Da'wah, along with a report prepared by a representative of the Ministry of Islamic Affairs as well as a representative of the Committee for the Promotion of Virtue and the Prevention of Vice in Qaseem. These reports were subsequently referred to the Permanent Committee by the General Affairs Committee for the Major Scholars of Saudi Arabia with reference # 139 dated 8/1/1418 H. The documents consisted of a number of points that were responded to with the following:

1: Reading [Quran] over water mixed with saffron, then submerging leaves in the water and drying them [for future use]. Later, mixing the leaves with water and drinking it

Comments: Reading over water that contains saffron, then submerging leaves in that water and later selling these leaves as a cure – this practice is not permissible, rather it must be prevented, because this is a method of cheating people out of their money through false means. This is not a form of permissible Ruqya which the scholars have deemed permissible – which is to write Ayaat from the Quran on a piece of paper or some other pure material, then washing the writing off and drinking the water.

2: Is it correct for a person who is afflicted with 'Ayn (the evil eye) to have the person who afflicted him/her appear while the Raqee¹ is reading over him/her. Also, is it correct for the Raqee to request the Jinn to show the sick person who it was that afflicted him with 'Ayn?

Comments: The issue of the person behind the 'Ayn appearing before the sick person during the reading session, or the Raqee ordering the Jinn to do so is from the work of the Shaytaan and is not permissible. This is a form of seeking aid from the Shayateen who would appear in the form of the person who afflicted the sick person with 'Ayn. This practice is prohibited because; it involves seeking the aid of Shayateen, it causes enmity between people, it spreads fear amongst them and is therefore included in the statement of 

قال الله تعالى فى سُوۡرَةُ الجنّ

وَأَنَّهُ ۥ كَانَ رِجَالٌ۬ مِّنَ ٱلۡإِنسِ يَعُوذُونَ بِرِجَالٍ۬ مِّنَ ٱلۡجِنِّ فَزَادُوهُمۡ رَهَقً۬ا (٦

Allah the Exalted: {And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief} [Al-Jinn: 6] 

3: The issue of touching a woman; whether it is touching her hand, forehead or neck without any barrier with the excuse of applying pressure upon the Jinn within her, especially since this takes place in hospitals by doctors, what are the regulations concerning this affair?

Comments: It is not permissible for the Raqee to touch any part of a woman he is performing Ruqyaa over because of the Fitnah involved with this practice. He is only to read over her without touching her. There is a difference between the work of a Raqee and the work of a Doctor, a doctor may be unable to heal an injured area except by touching it, in contrast to the Raqee, his practice only involves reading and lightly blowing, it does not depend on touching.

4: Bringing a large ring with Ayaat and Adhkaar related to magic, 'Ayn and the Jinn written on it, submerging the ring in water mixed with saffron, then using the ring to stamp these Ayaat on papers which would later be mixed with water for drinking.

Comments: It is not permissible for the Raqee to write Ayaat and Adhkaar on rings, submerge them in water mixed with saffron, then use these rings as a stamp that takes the place of writing, the stamped papers are later washed and the water drank. This is because it is from the conditions of the legislated Ruqyaa, that both the Raqee and the one whom Ruqyaa is practiced upon, must have the intention of healing from the Book of Allah while these Ayaat are written. 

5: The sick person smelling a wolf's skin with the justification that this would bring the presence of a Jinn to light, because the Jinn, according to them, fears wolves, becomes nervous in their presence and escapes.

Comments: The Raqee using a wolf's skin to have the ill person smell it to ascertain the presence of a Jinn is impermissible. This is because this is only mysticism and is based upon false beliefs. This practice must be completely prevented, their claim that the Jinn fear wolves is only superstition and is void of any evidence.

6: Reading the Quran during Ruqyaa with a speaker, or through a phone due to long distances, or reading over a large group of people at one time.

Comments: Ruqya must be performed upon the sick person directly, it cannot be done through the medium of a speaker or phone because this contradicts the practice of the Messenger of Allah and his companions, may Allah be pleased with them, and those who followed them upon goodness.

قال رسول الله صل الله عليه وسلم (من أحدث في أمرنا هذا ما ليس منه فهو رد ) أخرجه البخاري ومسلم وفي رواية لمسلم (من عمل عملا ليس عليه أمرنا فهو رد

The Messenger of Allah said:

"Whoever innovates something in this affair of ours will have it rejected."

7: Seeking the aid of the Jinn in identifying 'Ayn or magic, likewise believing the Jinn who is within the afflicted person with the justification of magic or 'Ayn and building upon his claims.

Comments: It is not permissible to seek the aid of the Jinn to ascertain the type of affliction and how to cure it because seeking the aid of Jinn is Shirk.

قال الله تعالى فى سُوۡرَةُ الجنّ

وَأَنَّهُ ۥ كَانَ رِجَالٌ۬ مِّنَ ٱلۡإِنسِ يَعُوذُونَ بِرِجَالٍ۬ مِّنَ ٱلۡجِنِّ فَزَادُوهُمۡ رَهَقً۬ا (٦

Allah the Elevated said:

{And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief} [Al-Jinn: 6]

وقال الله تعالى فى سُوۡرَةُ الاٴنعَام

وَيَوۡمَ يَحۡشُرُهُمۡ جَمِيعً۬ا يَـٰمَعۡشَرَ ٱلۡجِنِّ قَدِ ٱسۡتَكۡثَرۡتُم مِّنَ ٱلۡإِنسِ‌ۖ وَقَالَ أَوۡلِيَآؤُهُم مِّنَ ٱلۡإِنسِ رَبَّنَا ٱسۡتَمۡتَعَ بَعۡضُنَا بِبَعۡضٍ۬ وَبَلَغۡنَآ أَجَلَنَا ٱلَّذِىٓ أَجَّلۡتَ لَنَا‌ۚ قَالَ ٱلنَّارُ مَثۡوَٮٰكُمۡ خَـٰلِدِينَ فِيهَآ إِلَّا مَا شَآءَ ٱللَّهُ‌ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ۬ (١٢٨ 
  He - the Majestic - also said:

{And on the Day when He will gather them (all) together (and say): "O assembly of jinn! Many did you mislead of men," and their Awliyaa (friends and helpers) amongst men will say: "Our Lord! We benefited one from the other, but now we have reached our appointed term which You did appoint for us." He will say: "The Fire be your dwelling place, you will dwell therein forever, except as Allah may will. Certainly your Lord is All-Wise, All-Knowing." [Al An'aam: 128]

The meaning of each of them taking pleasure with one another is that mankind glorified the Jinn, subjected themselves to them and sought refuge with them. The Jinn in return served them and brought them what they requested; amongst this is informing them of the type of sickness and its causes which only the Jinn can see. They may lie concerning this, indeed they are not to be trusted and it is not permissible to believe them.
  
 8: The issue of playing an audio device with Quran for the sick person for a number of hours, and selecting specific verses about magic, 'Ayn and Jinn to play.
Comments: Playing an audio file with Quran or Adhkar does not take the place of Ruqya, because Ruqya is a practice that requires belief and intention while it is being performed and when the afflicted person is being blown upon. This cannot be done using an audio device.

9: Writing verses of the Quran and various supplications on paper and sticking them on parts of the body of the afflicted person such as his chest, or folding them and placing them on the molars, or writing legislated supplications on a piece of paper, wrapping it with leather and placing it under the bed or in other places, or hanging amulets consisting of the Quran, Dhikr or supplications.

Comments: Sticking papers with Quran or supplications on them on the body, or placing them under beds or elsewhere is not permissible, because this is a form of hanging amulets that was prohibited in the

Prophets statement:

"May Allah not complete the need of a person who hangs an amulet." 

  "عن عقبة بن عامر مرفوعاً: قال الرسول صل الله عليه وسلم:

"من تعلق تميمة فلا أتم الله له

 

And his statement:

"Indeed [the impermissible type of] Ruqaa, amulets and Tawlah [a form of magic] are Shirk."

وعن ابن مسعود رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: "إن الرُّقى، والتمائم، والتِّوَلة شرك
 10: There are some supplications with no basis, such as 'Hajar Yabis, Shihab Qaabis…'

Comments: This supplication has no basis and consists of transgression towards others who were not behind the eye, it is not permissible to use it due to the statement of the Prophet:

"Whoever innovates something in this affair of ours will have it rejected." 

 قال الرسول -صل الله عليه وسلم - وقد ثبت عن النبى صلى الله عليه وسلم أنه قال " من أحدث فى أمرنا هذا ما ليس منه فهو رد "

وصل اللهم على محمد  وعلى وصحبه وسلم

And may the Salaat and Salaam be upon our prophet Muhammad, his family and companions.

Source:  alifta.net
http://subulassalaam.com/articles/article.cfm?article_id=149 

IX : Using the Qur’aan as a shifaa' (cure)

Shaykh Salaah Muhammad Aal - Shaykh

Question: The first question is from Sister Mujahida from New York, she says: My aunt has a daughter who is about 5 and can barely speak and recently started walking. The doctors said there isn’t anything physically wrong with her and she is just slow. Some claim that she has ‘ayn
i. How do I explain this issue to her?
ii. Is there any ruqyah from Qur’aan and Sunnah that I can give her and tell her to do on her daughter? (عين – evil eye) on her and someone suggested that she read Surah Ikhlaas X number of times and she will start walking and talking. My aunt did this for a while and my cousin started to walk. However, I was trying to explain it to her if it was practised by the Sahaabah, but she says, “It is a surah from the Qur’aan and Allaah سبحانه و تعالى says it’s a book that cures, then what’s wrong with me reading it?” The questions are:

Answer: About the question, as I understand it this lady is reading suratul-Ikhlaas and she said inshaa’ Allaah in suratul-Ikhlaas there is a cure. We should know that Allaah سبحانه و تعالى says in the Qur’aan:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلاَ يَزِيدُ الظَّالِمِينَ إَلاَّ خَسَارًا
{And We send down of the Qur'ân that which is a healing and a mercy to those who believe (in Islâmic Monotheism and act on it), and it increases the Zâlimûn (polytheists and wrong-doers) nothing but loss.} [Al-Israa 17:82]

This cure includes the cure from doubts, cure from physical illness and also from the illness of the soul i.e. shak an-nafsiyyah (شك النفسية – doubting of the soul). So the Qur’aan is a shifaa’ (شفاء – cure). We know this, and we know that there are special surahs that the Messenger of Allaah صلى الله عليه و سلم has guided us to, and some aayaat, and we know the Qur’aan as a whole is ash-shifaa’ (The Cure). When you read Qur’aan Inshaa’ Allaah with the intention of shifaa’, and knowledge (understanding), it is shifaa’.

There are special surahs and aayaat like al-Faatihah, and the beginning aayaat of surah al-Baqarah, and ayatul-Kursi, and suratul-Ikhlaas, suratul-Kaafiroon, the muwaddataan (Surah al-Falaq and an-Naas). There are verses which Prophet Muhammad صلى الله عليه و سلم tells us that if you read them on a sick then Inshaa’ Allaah they will be cured. There is also a saying of Prophet Muhammad صلى الله عليه و سلم that I think she can find it in the Sunnah book (Hisnul Muslim) and if she asks her Imaam, he will guide her to it like:
Place your hand at the site of the pain and say: Bismillah 'In the name of Allaah' (three times) Then supplicate seven times:

أَعُوْذُ بِاللهِ وَ قُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَ أُحَاذِرُ
A'oodhu billaahi wa qudratihi min sharri ma ajidu wa uhadhir
'I take refuge in Allaah and within His Omnipotence from the evil that I feel and am wary of.'[6]

Also from the Sunnah of Prophet صلى الله عليه و سلم is to recite:

أَذْهِبِ الْبَاسَ، رَبَّ النَّاسِ، وَاشْفِ أَنْتَ الشَّافِي، لاَ شِفَاءَ إِلاَّ شِفَاؤُكَ، شِفَاءً لاَ يُغَادِرُ سَقَماً
Adhibilba’s Rabbanaas wasfi antashaafee laa shifaa’a illa shifaauka shifaa’an laa yughaadiru saqamaa[7]

So the Qur’aan is shifaa’ and there are special surahs that we can say on the sick person, and he can read them himself. However, specifying a special surah or special aayaat that the Prophet صلى الله عليه و سلم did not mention, is wrong. There is nothing that specifies this and specifying a number of times to read this surah also does not come from Prophet Muhammad صلى الله عليه و سلم, and the Sahaabah رضي الله عنهم did not do this, so we should follow the way of using the ruqyah shar’iyyah (الشرعية الرقية – permissible incantation). He should not be very harsh regarding this. She is reading Qur’aan and surah al-Ikhlaas has special meanings in it, so I think it is okay to read the Qur’aan but not specific (parts); it is better to read the whole of surah al-Faatihah, Ayatul-Kursi, suratul-Baqarah Wallaahu A’lam.


Answered by: Shaykh Salaah Muhammad Aal Shaykh

Title of lecture: Question and answer session

Date of lecture: 20 January 2007

Listen to lecture: Click here

Read transcribed lecture: Click here

[6] Reported in Saheeh Muslim, Kitaab as-Salaam (#2203).

[7] Reported in Saheeh al-Bukhaaree, Kitaab at-Tibb (#5418) and Saheeh Muslim, Kitaab as-Salaam (#2191).

source: http://www.albaseerah.org/forum/

VII :The validity of ruqyah

 Question: What is the Islaamic position regarding the ruqyah? I have heard about a companion (of the Prophet (sal-Allaahu `alayhe wa sallam)) who treated a patient by ruqyah, and was given some sheep in return. This was approved by the Prophet (sal-Allaahu `alayhe wa sallam), who said:

((Assign a share for me with you)).

And it is also reported that the Prophet (sal-Allaahu `alayhe wa sallam) performed ruqyah by placing his hand over the painful area and supplicate:

((Lord of mankind, I beg You to remove the suffering)).

I have also heard that when the Prophet (sal-Allaahu `alayhe wa sallam) described the seventy thousand who will enter Paradise without judgement, he said:

((They are those who do not perform ruqyah nor do they seek ruqyah for themselves)).

It is also said that ruqyah is considered as shirk. I request you explain the matter to me so that I can be clear about it.

Response: It is allowed to perform ruqyah using Qur.aanic verses and legislated supplications, as the Prophet (sal-Allaahu `alayhe wa sallam) said:

((There is no harm in ruqyah so long as no shirk is involved)).

And this is in addition to that which occurs in other ahaadeeth.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa
al-Fataawa adh-Dhahabiyyah fir-Ruqaa ash-Shar'iyyah, Page 57

http://www.fatwa-online.com/fataawa/creed/magic/0010807_1.htm

VI : Feature: The Evils of Harry Potter and the Kufr of Magic

An important lecture on the topic of Magic, more specifically how it has found its way in to Muslim homes by way of books, video games and other media, usually under the guise of fiction and educational benefit. The evil characteristics of magic are outlined with examples from the Qur’aan and the Sunnah in addition to an analysis of the Harry Potter phenomena (a magic-laden fictionally trilogy) which has grasped the attention span of children around the world with remarkably ability.
What Prompted this Lecture?
We strongly encourage the Muslims to propagate this lecture, as the subtle and not so subtle magic that opposes our deen and corrupts our communities is often overlooked due to its fictional classification. In addition, it shows the importance of guardianship, being concerned with our children’s time, their books, games etc. Finally, it exposes the evil contained in the Potter series, this lecture was prompted by the fascination of young Muslims in the community with Harry Potter, loving him, admiring him and wanting to be like him – all under the eyes of their parents, unaware or uninterested in what our beloved Muslim children are reading and watching.
From the topics discussed:

• Protecting ones’ self and one’s family from the shaytaan
• The responsibility of guardianship/parenthood
• The verdicts on magic according to the Qur’aan and Sunnah
• The types of magic (illusionary and afflictive)
• Black magic, white Magic – good and bad magic?
• Harry Potter; his character, companions, teachers, passions and goals
• Examples of the magic contained in the Harry Potter books
• Divination – predicting the future
• The position of the sharee’ah concerning fiction

This lecture is available in a 2-CD set, in full CD quality for purchase insha’Allaah.



 Listen to this audio:  http://troid.org/media/audio/harryp.mp3

 Read it as a pdf :      http://abdurrahman.org/character/harrypotter-magic.pdf

From Troid Store:    http://www.troid.org/store/search.php?mode=search&page=1

V:What is the difference between Sihr (witchcraft/magic) and ‘Ayn (the evil /envious eye)?

(Part No. 1; Page No. 547)  Is the evil eye real in the view of religion and has a legal ruling on? What is the remedy for both the envier and the envied if the evil eye has a real effect? A: In the linguistic sense the word Sihr (witchcraft/magic) means: What is hidden and its means are secret. In the terminological sense, Sihr is the practice of using charms and spells, some of which afflict hearts and bodies causing the person to fall ill, sometimes to die, or cause separation between man and his wife. Allah (Exalted be He) says (what means): And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allâh’s Leave. As for the Arabic word ‘Ayn (literally, the eye), it is derived from (‘Aan - Ya‘in), and refers to when a person harms another by casting an evil eye on him. The ‘Ayn (evil eye) is real, for it is narrated in the authentic Hadith that the Prophet (peace be upon him) said: The (evil) eye is real; and if anything were to precede destiny, it would be the (evil) eye. And if you (the envier) are asked to take a bath (to provide a cure for the envied), you should take such a bath.” The ‘Ayn (evil eye) is forbidden the same as Sihr (witchcraft). The remedy for the envier is that upon seeing something that pleases him, one should mention Allah and invoke Allah to bless what he sees, as it is narrated that the Prophet (peace be upon him) said: If you see something that you like, why do you not supplicate (Allah’s) blessings on it? He should say, “Ma sha’ Allah laa quwwata illa billah.” (Whatever Allah wills! There is no power except with Allah), then invoke Allah’s blessings for that person. As for the envied, he should protect himself by strong faith and trust in Allah. He should also read a regular portion of the Qur’an and recite the Prophetic supplications to be said at regular times of the day. If it happens that the envied knows the person who cast an evil eye on him, he is sanctioned by Shari‘ah to ask that person to wash his face, hands and the inside of his waist-wrap in a basin of water then he (the envied) should take a bath with that water. (Part No. 1; Page No. 548)  The Prophet (peace be upon him) said in this regard: And if you (the envier) are asked to take a bath (to provide a cure for the envied), you should take such a bath. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Member Deputy Chairman Chairman `Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz http://www.alifta.com/Fatawa/fatawaDetails.aspx?View=Page&PageID=293&PageNo=1&BookID=7

IV - Do Not Envy people for what Allaah has given them of His Bounty

Taken From: My Advice To The Women , By the Shaykhah: Umm 'Abdillaah al-Waadi'iyyah
With the introduction and review of the Esteemed Shaykh: Aboo 'Abdur-Rahmaan Muqbil ibn Haadee al-Waadi'ee
Pgs. 242-251

 Musaddad told us that Yahya told us upon the authority of Shu'bah from Qataadah from Anas (radiAllahu anhu) that the Prophet (sallAllahu 'alayhi wa sallam) said:

     "None of you [truly] believes until he loves for his brother what he loves for himself." (288)

Hence, in this prophetic narration you find that the one who does not desire good for his Muslim brothers, similar to the good that he desires for himself, is deficient in his belief.

Al-Haafidh said, The intent behind the negation here is (a negation of) the completeness of faith, and negating the name of something conveys a negation of the completeness of it and this is understood from their speech as in the statement, "So and so is not human."  The word Khayr (good) is a comprehensive word that includes all of the acts of obedience and permissible actions related to both the worldly life and the Hereafter while excluding the prohibited things.  This is because the word Khayr (good) does not include those actions. (289) [End of cited speech]

It is also understood from this prophetic narration that a Muslim should hate evil for his brother, just as he hates evil for himself.

Upon the authority of 'Abdullaah ibn 'Amr ibn al-'Aas who narrated that the Prophet (sallAllahu 'alayhi wa sallam) said:

"So whoever desires to remove himself from the Fire and enter the  Paradise, such that death overcomes him while he is a believer in Allaah and the Last Day, then let him treat the people in a manner in which he wishes to be treated." (290)

So desiring good for the Muslims is from the reasons that cause a person to be removed from the Fire, as this prophetic narration indicates.

Desiring good for the Muslims is something that does not occur except from a person with a sound heart that is free of contamination like envy, contempt, and pride. For this reason, desiring good for the Muslims has become rare in this time, due to the lack of purity in the hearts, which is present in many of the people, except those whom Allaah has shown His Mercy.

The one who does not desire good for the Muslims is described with despicable attributes.

From them is:
1- Envy (Hasad):
   Envy (Hasad) is to desire the removal of good from others.
   Envy is from the attributes of the Jews and it is from their characteristics.

Allaah the Exalted says:

"Or do they envy people for what Allaah has given them of His Bounty? We have indeed already given the family of Ibraaheem (Abraham) the Book and the wisdom, and conferred upon them a great kingdom."[Soorah an-Nisaa' 4:54]

Allaah the Exalted says:

"Many of the people of the Scripture (Jews and  Christians) wish that if they could turn you back to disbelief after you have believed, out of envy from  themselves, (even) after the truth has become clear to them."
[Soorah al-Baqarah 2:109]

Therefore, the Jews and Christians do not desire that good comes to any one of the Muslims. Thus, they desire from us that we abandon our religion while they know what we are upon leads to everlasting happiness and we have been prohibited from imitating them.

Envy (Hasad) is from the characteristics of the hypocrites:

The Exalted says:

"If some good should touch you, it distresses them, but if some evil should befall you, they rejoice at it. And if you  remail patient and fear Allaah, their plot will not harm  you at all. Indeed, Allaah encompasses all that they do." [Soorah Aali 'Imraan 3:120]

Envy (Hasad) can sever even the strongest of bonds.

The sons of Ya'qoob (Jacob alayhis salaam) envied their brother Yoosuf (Joseph) because their father used to love him moreso than he did them, just as Allaah described in their story that He has presented in Soorah Yoosuf.

The Exalted says:

"When they said, Truly, Yoosuf (Joseph) and his brother (Benjamin) are more beloved to our father than we, while we are a group consisting of many. Certainly, our father is in clear error. Kill Yoosuf (Joseph) or cast him out to (another) land, so that the favour of your father may then be attainable for you, and after that you will be a righteous people." [Soorah Yoosuf 12:8-9]

Thus, they planned to kill him becasue of their envy for him because of his being more beloved to their father than they were.

Similarly, Satan envied our father Aadam (alayhis salaam) because of what Allaah had given him from [His] bounties and he became arrogant as Allaah the Exalted said:

"And when your Lord said to the angels, 'I will create a  human being out of clay from an altered black smooth mud. So, when I have fashioned him and breathed into  him the soul which I created for him, then fall down to  him in prostration.' So, the angels prostrated themselves, all of them together. Except Iblees (Satan), he refused to be with those who prostrated. (Allaah) said, "O Iblees (Satan)! Why is it that you are not with those who prostrate?' He said, 'Never would I prostrate myself to a human whom You created out of clay from an altered black smooth mud.'  (Allaah) said, 'Then, get out of here, for indeed, you are an outcast. And certainly upon you is the Curse until the  Day of Recompense.'" [Soorah al-Hijr 15:28-35]

Similarly, the story of the two sons of Aadam, one of them envied his brother because Allaah accepted his brother's sacrifice while his own sacrifice was not accepted. This envy led him to kill his brother

The Exalted says:

"And recite to them the story of the two sons of Aadam  in truth; when they both offered a sacrifice (to Allaah), it was accepted from the one of them but was not accepted  from the other. The latter said to the former, 'I will surely kill you.' The former said, 'Certainly, Allaah  accepts only from the righteous. If you raise your hand against me to kill me, I shall not raise my hand against  you to kill you, for I fear Allaah, the Lord of the worlds. Indeed, I intend to let you acquire my sin as well as your sin and then you will be one of the people of the Fire. And that is the recompense of the wrongdoers.' So his soul permitted for him the murder of his brother; he murdered him and became one of the losers. Then Allaah sent a crow who scratched at the ground to show him how to hide the disgrace of his brother. He said, 'Woe to me! Have I failed to be like this crow and hide the disgrace of my brother?' Then he became one of the regretful.   [Soorah al-Maa'idah 5:27-31]

So then, the consequences of envy (Hasad) are harmful and can cause separation between two friends and between a man and his brother.

2- The envious resent of the decree of Allaah:

 Therefore, he sees himself as though he has been cheated and for this reason, he cannot feel contentment or tranquility, but rather he feels depressed and sad.

It is upon mankind to look to those whom are below them, for indeed this is closer to recognizing the blessings (of Allaah) and being thankful for them; while looking towards those who are above them, leads to remorse and sadness and the belittling of one's self.

And Zuhayr ibn Harb told me that Zubayr told us. (291)

In addition, Aboo Kurayb told us that Aboo Mu'aawiyyah told us.

Aboo Bakr ibn Abee Shaybah (with his wording) told us that Aboo Mu'aawiyyah and Wakee' told us upon the authority of Al-'A'mash from Aboo Saalih from Aboo Hurayrah who said that the Messenger of Allaah (sallAllahu 'alayhi wa sallam) said:

"Look to those who are below you, and do not look to those whom are above you, because it is more appropriate that you do not belittle the blessings of Allaah." (292)

No matter what mankind acquires in the worldly life, none of it matters in the least when compared to the safeguarding of his religion.

3- From the examples of the envious person's resentments of  the decree of Allaah is if the envious person had the ability to remove a blessing that was given to a person whom Allaah had favored with His blessings, he would most definitely do so. Either by making him poor after he had been rich, or by  making him lowly after he had been honorable or ignorant when he had been knowledgeable or childless after once having many children or ugly after having been handsome or sickly after  having been healthy and other than that.

Moreover, Allaah the Mighty and Majestic censures the one who withholds resentment towards His decree and His wisdom. He, the Glorified says:

 "Do they distribute the Mercy of your Lord? It is We who appropriate their livlihood in this world, and We have raised some of them above others in degrees, so that they may make use of one another for service. But the  Mercy of your Lord is better that whatever they accumulate." [Soorah az-Zukhruf 43:32]

 The Poet said:
        
Should it not be said to the one who was envious of me,  "Do you not know whose rights you have violated?"
He has violated the rights of Allaah with his action  because he was not contented with what he was given. So becasue of this, Allaah increased me (in good) and refused your supplications because of your insolence."

It is very important that the envious people be neglected as mentioned by the poet:

"Remain patient upon the envy of the jealous, for indeed patience will deter them. Indeed the fire will devour itself if it does not find anything else to burn."

1. Certainly, Allaah has commanded His Prophet to seek refuge from the envious one when He says:
   
    "Say, I seek refuge in the Lord of the daybreak. From  the evil of that, which He has created. And from the evil of the darkness when it settles. And from the evil of those who blow on the knots. And from the evil of the envier when he envies." [Soorah al-Falaq 113:1-5]
   
   In addition, Jibreel (Gabriel) recited a Ruqyaa (293) on the Prophet (sallAllahu 'alayhi wa sallam) for everything that might harm him and this included the envious person.
   
   Muhammad ibn Abee 'Umar al-Makkee told us that 'Abdul-'Azeez ad-Daraawardee told us upon the authority of Yazeed (who is Ibn 'Abdullaah ibn Usaamah ibn al-Haad) from Muhammad ibn Ibraaheem from Aboo Salamah ibn 'Abdur-Rahmaan from 'Aa'ishah - the wife of the Prophet (sallAllahu 'alayhi wa sallam) that she said, "If the Messenger of Allaah (sallAllahu 'alayhi wa sallam) used to complain of something, Jibreel (Gabriel) used to recite to him the following Ruqyaa:
   
    'In the Nmae of Allaah, may He heal you, and from every  ailment, may He cure you, and from the evil of the envier  when he envies; and from the influence of the eye.'" (294)
   
   The Levels of Envy

1- From them is the one who exerts effort to remove the blessings of the person who is envied by way of transgression upon him with statements and actions. Then from these people are those who exert themselves in an effort to acquire what has been removed from the person against who was transgressed.

2- From them is the one who restricts his efforts to removing the blessings of the person who he envies without acquiring anything from him. This is the more evil and despicable of the two. This blameworthy envy is prohibited.

3- Another group from amongst the people, if they happen to envy another person, they do not act in accordance ith their envy. These people do not transgress against the person who is envied by way of their statements nor their actions.

4- Another group of people, if they find within themselves envy, they strive hard to remove it with kindness to the one whom they have envied by initiating goodness towards him and by supplicating for him, and spreading news of his good qualities. They do all of this in an effort to remove what they found in themselves of envy until this envy eventually changes because of their desire to be a better Muslim. This is from the highest degrees of belief and the possessor of this is a complete believer who loves for his brother what he loves for himself.  (295)


FOOTNOTES:

288- Saheeh al-Bukhaaree [13/1]
289- in Al-Fath [57/1]
290- In Saheeh Muslim
291- Translator's note: As it has been mentioned previously, this symbol indicates that the text of this prophetic narration contains two different chains of narrators which are linked by the 'Arabic letter Haa. The letter Haa within this context indicates the point where the first and the second chains meet.
292- Saheeh Muslim [2275/4]
293- Translator's note: the Ruqyaa is the recitation of specific verses from the Qur'aan as well as the mention of particular authentic supplications that have been established from the practice of the Prophet (sallAllahu 'alayhi wa sallam) as a means of protection against magic and sickness.
294- Saheeh Muslim [2275/4]
295- For further reference see Jaami' al-Uloom (page 306-327) and this has been selectively transmitted.

III -The Disease Of Envy

Imam Ibn Taymiyyah
Excerpted and Adapted From "Diseases of the Hearts and Their Cures"
[©1998 Al-Hidaayah]

This introduction is intended to briefly describe envy as a disease of the heart, preceding the text below it by Ibn Taymiyyah.

1. Envy is one of the major sins which is bound to destroy good deeds as fast as the fire burns the wood and dry grass to ashes. “Jealousy eats away at good deeds, just as fire eats away at firewood.” [Sunan Ibn Majah]
2. Envy was described as a sickness by the Prophet, sallallahu `alaihi wa sallam.
3. Envy is hating that good happens to others.
4. Envy is displeasure with Allah's decree and His granting blessings upon others.
5. "Faith and envy do not go together in the heart of a servant." [Ibn Hibban, saheeh]
6. "The people will be fine as long as they do not envy one another." [At-Tabarani with trustworthy narrators]
7. Envy is a characteristic the Jews displayed towards the Prophet, sallallahu `alaihi wa sallam, causing them to inflict him harm.
8. Envy leads to hatred.
9. The Prophet, sallallahu `alahi w sallam, described envy as a shearer of the religion.
10. Muslims are commanded in Soorah al-Falaq to seek refuge from the evil of the envier when he envies.
11. Envy is worse than miserliness; this is because the miser only stops himself from having good but the envier dislikes the favours of Allah bestowed upon His servants.
12. No one attains true belief until one loves for one’s brother what one loves for oneself.
13. It is said that the people who have the greatest degree of restlessness are the envious. Such a person has no peace and is continuously grieved.
14. The greatest harm from envy comes to the envier, who with one’s displeasure with Allah’s decree attains a great loss to oneself.

Al-Mubarrad recited the following lines:

The eye of the envier always sees scandal,
bringing out faults and hiding the good.

He meets you cheerfully, with a smiling face,
while his heart conceals his true feelings.

The envier’s enmity comes without provocation,
yet he accepts no excuses while he attacks. 

The following is excerpted and adapted from Ibn Taymiyyah's "Diseases of the Hearts and Their Cures" [©1998 Al-Hidaayah]

Strictly speaking, envy (hasad) is hatred and disliking the good condition of the envied one. This is of two types:

1) The blameworthy type of envy is unrestricted dislike of the blessings bestowed upon the envied. This is the type of jealousy that incurs blame, so when one hates something he is then hurt and grieved by the existence of what he hates, and this becomes a sickness in his heart such that he takes pleasure in the removal of the blessings from the envied even if this does not result in any benefit to him except the single benefit of having the pain that was in his soul removed. But this pain is not removed except as a result of his continuously watching the envied so that the jealous person finds relief when the blessing is removed, but then it becomes more severe as is the case of the one who is sick, for it is possible that this blessing, or one similar to it, returns to the envied. This is why the second group said: 'It is a desire to have the blessings removed,' for indeed the one who dislikes the blessings bestowed upon other than him desires them to see removed.

2) That he dislikes the superiority of that person over him, and he desires to be like him or better, so this is jealousy and has been called ghubta, and the Prophet, sallallahu `alaihi wa sallam, called it hasad in the hadeeth reported by both al-Bukhari and Muslim from the hadeeth of ibn Mas`ood and ibn `Umar, radiyallahu `anhumaa, that he, sallallahu `alaihi wa sallam, said, "There is no envy except in two cases: a person to whom Allah has granted wisdom, and he rules by this and teaches it to the people, and a person to whom Allah has granted wealth and property along with this the power to spend it in the cause of Truth."

This being the wording of Ibn Mas`ood. The wording of Ibn `Umar is, "A person to whom Allah has given the Qur'an and he recites it night and day, and a person to whom Allah has granted wealth and property from which he gives in charity night and day."

...So the Prophet, sallallahu `alaihi wa sallam, forbade hasad, with the exception of two cases which are referred to as al-ghubta, meaning that a person love the condition of someone else and dislikes that this person be superior in this way (without his wishing that it be removed from that person).

So if it is asked: 'Then why is this (ghubta) called envy when he loves only that Allah bestow these blessings upon him?' It is said, 'The starting point of this love is his looking towards the favors Allah has bestowed upon someone else and his disliking that this person be favored over him. So if this other person were not present then he would not have desired these blessings. So because the starting point of this love is this dislike that someone else be made superior to him, then this is called envy due to the love following the dislike. As for desiring that Allah bestows favors upon him without consideration of people's material conditions then this is not envy at all.'

This is why the generality of mankind have been tried with this second type of envy that has also been called al-munaafasah (competition) because two people compete in a single desired matter, both of them trying to attain the same good. The reason for their trying to attain it is that one of them dislikes that the other be blessed with this matter over him just as any one of two competitors dislikes that the other beat him.

Competition is not considered blameworthy in general, rather it is considered to be praiseworthy when competing for righteousness. The Exalted said,

"Indeed the pious will be in delight. On thrones, looking on. You will recognize in their faces the brightness of delight. They will be given to drink pure sealed wine. The last thereof (that wine) will be the smell of Musk, and for this let those compete who want to compete." [Al-Mutaffifeen (83):22-26]

So one is commanded to compete for these delights and not compete for the delight of this fleeting world.

...The souls do not envy the one who is in severe hardship and this is why the Prophet, sallallahu `alaihi wa sallam, did not mention it even though the mujaahid, fighting in the Way of Allah, is superior to the one who is spending wealth.... Similarly, the Prophet, sallallahu `alaihi wa sallam, did not mention the one who prays, fasts and performs the pilgrimage, because there is no tangible benefit attained from the people for these actions by which the person can be exalted or disgraced, as can be attained in teaching and spending.

Fundamentally, envy occurs when someone else attains power and authority; otherwise the one who is performing these actions is not normally envied, even if this person be blessed with far more food, drink and wives than others, as opposed to these two blessings of power and authority, for they cause a great deal of envy.

..

Allah praised the Ansaar with His saying, "And they have no jealously in their breasts for that which they have been given (the muhaajiroon), and give them preference over themselves even though they were in need of that." [Al-Hashr (59):9]

As for the jealousy that is totally blameworthy then Allah has said with regards to the Jews, "Many of the People of the Book wish that if they could turn you away as disbelievers after you have believed, out of envy from their own selves even after the truth has become clear to them." [Al-Baqarah (2):109]

'They wish' meaning that they hope to make you aspostisise from your religion out of jealousy. So jealousy was the deciding factor behind their wish even after the Truth had been made clear to them. This because when they saw you attain what you attained of blessings - in fact they saw you attain that which they themselves had never attained - they became jealous of you. Similarly this is mentioned in another verse, "Or do they envy men for what Allah has given them of His bounty? Then We have already given the family of Abraham the Book of Wisdom, and conferred upon them a great kingdom. Of them were (some) who believed in him (Muhammad) and of them were some who averted their faces from him and enough is Hell for burning (them)..." [An-Nisaa' (4): 54-55]

"Say: I seek refuge with the Lord of the Daybreak. From the evil of what He has created. And from the evil of the darkening (night) as it comes with its darkness. And from the evil of the witchcrafts when they blow in the knots. And from the evil of the envier when he envies." [Al-Falaq (113):1-5]

...So the one who is jealous, hating the favours bestowed by Allah upon someone else is an oppressor, going beyond bounds due to this. As for the one who dislikes that someone else be blessed and wishes to be blessed in the same way, then this is forbidden for him except in that which will bring him closer to Allah. So if he were to wish for something that has been given to someone else which would help bring him closer to Allah then there is no problem in this. However, his wishing for it in his heart, without looking to the condition of someone else is better and more excellent.

Then if this person were to act, dictated by this jealousy, he would be an oppressor going beyond bounds, deserving of punishment unless he repents... 

Jealousy is one of the sicknesses of the soul, and it is an illness that afflicts the generality of mankind and only a few are secure from it. This is why it is said, "The body is never free from jealousy, but debasement brings it out, and nobility hides it." It was said to Al-Hasan Al-Basree, "Can a believer be envied?" He replied, "What has made you forget Yoosuf and his brothers, have you no father? But you should keep (this envy should it occur) blinded in your heart, for you cannot be harmed by that which you did not act upon in speech or action."

So the one who finds that he harbours jealousy in his soul towards someone else, then it is upon him to treat it with patience and taqwaa of Allah, and dislike it being in his soul... As for the one who actually takes a stance against the envied, either with words or actions then he will be punished for this, and the one who fears Allah and is patient and does not become one of the oppressors - Allah will benefit him for his taqwa.

...In the hadeeth there occurs, "There are three sins from which no one can be saved: jealousy, suspicion and omens. Shall I tell you of what will remove you from this: When you envy do not hate, when you are suspicious then do not actualise your suspicions, and when you see omens then ignore them." Reported by Ibn Abi Ad-Dunya from the hadeeth of Abu Hurayrah.

In the Sunan from the Prophet, sallallahu `alaihi wa sallam, "You have been afflicted with the illness of the nations that came before you - jealousy and hatred. They are the shearers, I do not mean the shearers of the hair, rather they are the shearers of the religion." [At-Tirmidhi, at-Tabaranee and al-Hakim who said it was saheeh].

So he called jealousy an illness just as he called miserliness an illness in his saying, "And what illness is worse than miserliness." [Ahmad, Hakim and others, saheeh]

...In the first hadeeth jealousy was mentioned along with hatred. This is because the envier, first of all dislikes the bounty bestowed by Allah upon the one who is envied, and then begins hating this person. This is because the hatred of the thing being bestowed leads to hatred of the one upon whom it is bestowed, for when the blessings of Allah are bestowed upon an individual, he would love that they go away, and they would not go away except by the one who is envied going away, therefore he hates him and loves that he not be there.

Jealousy necessarily leads to desire and hatred just as Allah informed us of those that came before us that they differed, "After there came to them knowledge out of mutual hatred and desire." [Aal `Imraan (3):19]

...

“Do not envy one another, do note hate each other, do not oppose each other…” [Al-Bukhari and Muslim]

“By the One in Whose Hands is my soul, none of you believes until he loves for his brother what he loves for himself.” [Al-Bukhari and Muslim]

…

Greed is a sickness as is miserliness, and jealousy is worse than miserliness, as occurs in the hadeeth, “Jealousy eats away at good deeds, just as fire eats away at firewood.” [Sunan Ibn Majah]

This is because the miser only stops himself from having good but the envier dislikes the favours of Allah bestowed upon His servants.

http://abdurrahman.org/character/disease-of-envy.html

 

II -Can the 'Ayn afflict a person?

Shaykh Muhammad Es-Saalih El-'Uthaymeen (Rahimuhullaah) was asked:

Can the 'Ayn (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 'ayn is that it is real and is proven both by Islaamic teachings and by real life experiences. Allaah says:

"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 o­n this verse: this means, they put the 'ayn o­n you with their glances.

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." Narrated by Muslim. An-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 'ayn, you should use the treatments recommended in sharee'ah, which are:
1. Reciting ruqyah: 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)."
2. Asking the person who has put the 'ayn o­n another to wash, as the Prophet (Sallallaahu 'alaihi wa sallem) 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. Allaahu 'Alam (And Allaah knows best).

There is nothing wrong with taking precautions against the 'ayn 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 (Sallallaahu 'alaihi wa sallem) used to seek refuge for El-Hasan and El-Husayn and say: U'eedhukuma bi kalimaat Allaah Et-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 shaytaan and every poisonous reptile, and from every 'ayn).'" Et-Tirmidhi, 2060; Abu Dawood, 4737. And he would say, "Thus Ibraaheem used to seek refuge with Allaah for Ishaaq and Ismaa'eel, ('Alaihumaa Salaam)." Narrated by al-Bukhaari, 3371.

http://calgaryislam.com/imembers/Sections+index-req-viewarticle-artid-307-page-1.html

I - What is El-'Ayn?

Fataawa Esh-Shaykh Ibn 'Uthaymeen, 2/117, 118

Many people suffer unexplained illnesses, break up of marriages, childbirth defects or stillbirths, breakup of communities, failed businesses etc. never understanding why. Many of us in the West are unaware of the harms of Hasad (Envy) or El 'Ayn (the Evil Eye). The 'ulamaa' (scholars) of the El-Lajnah El-Daa'imah  (Standing Committee for Islaamic Research) were asked to define El-Ayn. They responded with the following:

"The Arabic word El-'Ayn (the 'ayn) refers to when a person harms another with his eye. It starts when the person likes a thing, then his evil feelings affect it, by means of his repeated looking at the object of his jealousy. Allaah commanded His Prophet, Muhammad (Sallallaahu 'alaihi wa sallem) to seek refuge with Him from the haasid (envier), as He said:

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

Everyone who puts the 'ayn o­n another is haasid (envious), but not every haasid puts the 'ayn o­n another. The word haasid (envier) is more general in meaning than the word 'aa'in (one who puts the 'ayn o­n another), so seeking refuge with Allaah from the o­ne who envies includes seeking refuge with Him from the o­ne who puts the 'ayn o­n another. The 'ayn is like an arrow which comes from the soul of the o­ne who envies and the o­ne who puts the 'ayn o­n another towards the o­ne who is envied and o­n whom the 'ayn 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 El-Ma'aad by Ibnul-Qayyim (Rahimuhullaah).  

There are ahaadeeth from the Prophet (Sallallaahu 'alaihi wa sallem) which speak of the effects of the 'ayn. For example it is narrated in Es-Saheehayn that 'Aa'ishah (Radiyallaahu 'anhaa) said: The Messenger of Allaah (Sallallaahu 'alaihi wa sallem) used to tell me to recite ruqyah for protection against the 'ayn.

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 Al-Albaani in Saheeh Et-Tirmidhi.

Abu Dawood narrated that 'Aa'ishah (Radiyallaahu 'anhaa) said: The person who had put the 'ayn o­n 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 Al-Albaani 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, 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 (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 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. Classified as saheeh by Al-Albaani in El-Mishkaat, # 4562.

 

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

With regard to the hadeeth, (One third of those who are in the grave are there because of the 'ayn), we do not know how sound it is, but the author of Nayl El-Awtaar said that El-Bazzaar narrated with a hasan isnaad from Jaabir (Radiyallaahu 'anhu) that the Prophet (Sallallaahu 'alaihi wa sallem) said:

 "Most of those who die among my ummah die because of the will and decree of Allaah, and then because of the 'ayn."

The Muslim has to protect himself against the shayaateen (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 (Sallallaahu 'alaihi wa sallem), reciting El-Ma'awwadhatayn [the last two soorahs of the Qur'aan], Soorat El-Ikhlaas, Soorat El-Faatihah, and Aayat El-Kursi.

Du'aa's for protection include the following:

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 esh-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).

And o­ne may recite the words of Allaah:

"Hasbi Allaahu laa ilaaha illa huwa, 'alayhi tawakkaltu wa huwa Rubb ul-'arsh il-'adheem

(Allaah is sufficient for me. Laa ilaaha illa Huwa (none has the right to be worshipped but He) in Him I put my trust and He is the Lord of the Mighty Throne)" (Et-Towbah 9:129)

And there are other similar du'aa's that are prescribed in sharee'ah. This is what was meant by Ibnul-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 'ayn, then the o­ne who put the 'ayn 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 'ayn, pouring it from behind in o­ne go. Then he will be healed, by Allaah's leave.

Fataawa El-Lajnah El-Daa'imah lil-Buhooth El-'Ilmiyyah wel-Ifta, 1/186

http://abdurrahman.org/character/evil-eye-quran-sunnah.html

Evil Eye and Envy and How to Protect Ourselves and Protect our Children from it

I am going to post -In shaa Allah - a series of articles about The Evil Eye (El-'Ayn) and Envy (Hasad) according to the Qur'an and the Sunnah and the understanding of our righteous predecessors. Some of these articles are quite lengthy but beneficial in shaa Allah. And I will post as well what Allah Subhan wa ta'ala and the prophet (صلى الله عليه وسلم) advices us Muslims how protect ourselves from the Evil Eye.