al-Ayn HaqqMuhammad ibn Abd al-Mu'ti

Reports Concerning the Treatment of the Evil Eye:

Washing by the Person Who Cast the Evil Eye:

If the person who cast the evil eye is identified, he is instructed to wash himself. The water with which he washed is then taken and poured over the afflicted person from behind, all at once, and he will recover by Allah’s permission. This washing differs from ordinary bathing. It resembles ablution, except that wiping the head is omitted, while the knees and the inner part of the waist-wrapper are washed in addition. Its procedure is explained in several hadiths, including the following:

Ibn Abbās—may Allah be pleased with him and his father—reported that the Prophet, peace and blessings be upon him, said: “The evil eye is real. If anything could precede the divine decree, the evil eye would precede it. When you are asked to wash, then wash.” (1)

Abū Umāmah ibn Sahl related from his father that Āmir passed by him while he was bathing and said, “I have never seen anything like this—not even the skin of a maiden kept in seclusion.” He was then struck down, and the pain was so severe that he became insensible. When the Prophet, peace and blessings be upon him, was informed, he summoned Āmir and became angry with him. He said, “You have killed him! Why would one of you kill his brother? Why did you not pray that he be blessed?” The Prophet, peace and blessings be upon him, then ordered that he be washed, saying, “Wash him.” Āmir performed the prescribed washing, whereupon the afflicted man departed with the caravan.

Al-Zuhrī said: “This is part of the transmitted knowledge: the person whose evil eye afflicted him must perform the washing for him.” He said: “A vessel of water is brought. He puts his hand into the vessel, rinses his mouth, and spits the water back into it. He washes his face over the vessel, then pours water with his left hand over his right palm, and with his right hand over his left palm. He then dips his left hand into the vessel and pours water over the elbow of his right arm. He washes his left hand, then his right, and washes both knees. He then takes the inner part of his waist-wrapper, and the water is poured over the afflicted man’s head in a single pour. The vessel is not set down until it is empty.” (2)

(1) Authentic: Muslim (2188), al-Tirmidhī (2062), Ibn Abī Shaybah in al-Musannaf (23597), and al-Nasā’ī in al-Sunan al-Kubrā (7620) all transmitted it through Wuhayb, from Ibn Tāwūs, from his father, from Ibn Abbās. Ibn Abī Shaybah’s wording in al-Musannaf is: “The evil eye is real, and if one of you is asked to perform the prescribed washing, he should do so.” (2) Its chain of transmission is authentic. Ibn Abī Shaybah transmitted it, hadith no. 23585, with an authentic chain through Ibn Abī Dhi’b, from al-Zuhrī, from Abū Umāmah ibn Sahl, from his father. Muhammad ibn Abī Dhi’b thus narrated it with a connected chain and attributed the description of the wudū (ablution) to al-Zuhrī’s own words. Mālik, however, was more reliable than Muhammad ibn Abī Dhi’b in narrating from al-Zuhrī.
ما ورد فى علاج العين: الغسل للعائن: إذا عرف العائن أمر بالإغتسال ثم يؤخذ هذا الماء الذى اغتسل به ويصب على المحسود من خلفه دفعة واحدة. فيبرأ بإذن الله. وصفة الغسل تختلف عن الغسل المعروف فهى كالوضوء إلا أنه يستبدل مسح رأسه ويزيد غسل ركبتيه وداخلة إزاره. وهى مبينة فى عدة أحاديث منها: عن ابن عباس رضى الله عنهما عن النبى ﷺ قال: العين حق ولو كان شيء سابق القدر لسبقته العين وإذا استغسلتم فاغسلوا. (١) وعن أَبِى أمَامَةَ بْنِ سَهْلٍ، عَنْ أَبِيهِ، أَنَّ عَامِرًا مَرَّ بِهِ وَهُوَ يَغْتَسِلُ فَقَالَ: مَا رَأَيْتُ كَالْيَوْمِ، وَلاَ جِلْدَ مُخَبَّأَةٍ , فَلُبِطَ بِهِ حَتَّى مَا يَعْقِلُ لِشِدَّةِ الْوَجَعِ , فَأَخْبَرَ بِذَلِكَ النَّبِيَّ ﷺ فَدَعَاهُ النَّبِيُّ ﷺ فَتَغَيَّظَ عَلَيْهِ , وَقَالَ: قَتَلْتَهُ , عَلَى مَا يَقْتُلُ أَحَدُكُمْ أَخَاهُ؟ أَلاَ بَرَّكْتَ؟ فَأَمَرَ النَّبِيُّ ﷺ بِذَلِكَ فَقَالَ: اغْسِلُوهُ , فَاغْتَسَلَ فَخَرَجَ مَعَ الرَّكْبِ , وَقَالَ الزُّهْرِيُّ: هَذَا مِنْ الْعِلْمِ , يُغْسَلُ لَهُ الَّذِي عَانَهُ، قَالَ: يُؤْتَى بِقَدَحِ مَاءٍ فَيُدْخِلُ يَدَهُ فِي الْقَدَحِ فَيُمَضْمِضُ وَيَمُجُّهُ فِي الْقَدَحِ, وَيَغْسِلُ وَجْهَهُ فِي الْقَدَحِ، ثُمَّ يَصُبَّ بِيَدِهِ الْيُسْرَى عَلَى كَفِّهِ الْيُمْنَى، ثُمَّ بِيَدِهِ الْيُمْنَى عَلَى كَفِّهِ الْيُسْرَى , وَيُدْخِلُ يَدَهُ الْيُسْرَى فَيَصُبُّ عَلَى مِرْفَقِ يَدِهِ الْيُمْنَى , فَيَغْسِلُ يَدَهُ الْيُسْرَى، ثُمَّ يَدَهُ الْيُمْنَى فَيَغْسِلُ الرُّكْبَتَيْنِ , وَيَأْخُذُ دَاخِلَ إزَارِهِ فَيَصُبُّ عَلَى رَأْسِهِ صَبَّةً وَاحِدَةً، وَلاَ يَدَعُ الْقَدَحَ حَتَّى يَفْرُغَ. (٢)
(١) صحيح: أخرجه مسلم (٢١٨٨) والترمذى (٢٠٦٢) وابن أبى شيبة فى المصنف (٢٣٥٩٧) والنسائى فى الكبرى (٧٦٢٠) كلهم من طريق وُهَيْبٌ، عَنِ ابْنِ طَاوُوسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ .. ولفظ ابن أبى شيبة فى المصنف: الْعَيْنُ حَقٌّ , وَإِذَا اسْتُغْسِلَ أَحَدُكُمْ فَلْيَغْتَسِلْ. (٢) إسناده صحيح: أخرجه ابن أبى شيبة: ح (٢٣٥٨٥) بسند صحيح من طريق ابْنُ أَبِي ذِئْبٍ، عَنِ الزُّهْرِيِّ عَنْ أَبِى أمَامَةَ بْنِ سَهْلٍ، عَنْ أَبِيهِ فوصله محمد بن أبى ذئب .. وجعل صفة الوضوء من كلام الزهرى لكن مالك أثبت فى الزهرى من محمد بن أبى ذئب.

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