through the route of Muhammad ibn Makhlad and Ibn ʿAdi, both of whom narrated from Shuʿayb ibn Ayyub: Muʿawiyah ibn Hisham narrated to us; Sufyan narrated to us, from Muhammad ibn al-Munkadir, from Jabir, with this report. Ibn ʿAdi said: “Sufyan narrated this from Muhammad ibn al-Munkadir, but it is said that he erred; rather, it is from Muʿawiyah, from ʿAli ibn ʿAli, from Ibn al-Munkadir, from Jabir.”

Al-Dhahabi referred to it in the biographical notice of this Shuʿayb ibn Ayyub and said that it is rejected. Al-Hafiz al-Sakhawi deemed it weak in al-Maqasid al-Hasanah. In my view, however, its chain is good, for Shuʿayb ibn Ayyub was declared trustworthy by al-Daraqutni and Ibn Hibban. Abu Dawud criticized him, but without specifying the reason, saying: “I fear Allah Most High when narrating from him.”

1250 — “The evil eye is real; it can bring down one who is on high.”

Al-Hakim (4/215), Ahmad (1/274 and 294), and al-Tabarani in al-Kabir (3/178/2) recorded it through Sufyan, from Duwayd, who said: Ismaʿil ibn Thawban told me, from Jabir ibn Zayd, from Ibn ʿAbbas, who attributed it to the Prophet, peace and blessings be upon him. Al-Hakim said: “Authentic,” and al-Dhahabi agreed with him, even though he included Duwayd in al-Mizan and said: “Abu Hatim said: He is weak,” without adding anything further. So on what basis was its chain declared authentic?

In al-Majmaʿ (5/107), it states: “Ahmad and al-Tabarani narrated it. Its chain includes Duwayd al-Basri, of whom Abu Hatim said: ‘He is weak,’ while the rest of its narrators are trustworthy.”

I say: But the hadith has a supporting report with the wording: “Indeed, the evil eye makes a man fall,” which has preceded under no. 889. It is therefore good in view of it, if Allah wills.

1251 — “The evil eye is real. If anything were to precede divine decree, the evil eye would precede it. And if you are asked to wash, then wash.”

Muslim recorded it (7/13 and 14) from the hadith of Ibn Tawus, from his father, from Ibn ʿAbbas. Al-Tirmidhi narrated it without the first clause, and it will appear immediately after this with the wording: “If there were …” Abu Nuʿaym also narrated it in Akhbar Isbahan (1/191), through Layth, from Tawus, from Ibn ʿAbbas, but without the middle clause.