Question 176: Hi. I’ve been afflicted by evil-eye. My left eye is swollen. I’ve done self ruqyah, but it didn’t helped me. I am going to do the wudu method. Now, I don’t know if I am afflicted by the evil eye or my cousin? Can I pour my own wudu water over myself?In case I request my cousin’s wudu water, do I have to reveal her the truth of evil eye?
1. How do I pour and collect the wudu water? 2. Should I pour over the entire body or on the swollen place? 3. What do I say before? Finally let me know How to cure the Evil Eye according to the holy Quran and traditions?
Answer 176: The evil eye is a part of the influence of the soul. There is no reason to negate it as it has occurred repeatedly in the concrete external world. There are some traditions which explicitly state that the influence of an evil eye is real. It is narrated from Durr al-Manthur that the Holy Prophet (saws) said, “The influence of an evil eye is a fact…” He also said, “An evil eye puts a healthy man into the grave and a perfect camel into the cauldron.”
Beside the heavenly effects, making wudu has also some worldly effects on humans’ affairs, some of which are as follows:
- Physical health: there is a hadith in which the Holy Prophet (saws) has said to Imam Ali (as), “Making wudu before and after eating food causes physical health and remove body’s illnesses.”
- Removes poverty and increases sustenance and livelihood: Imam Sadiq (as) has said, “Making wudu before and after eating food would remove poverty and increase sustenance and livelihood.”
- Removing anxiety and sadness: The Holy Prophet (saws) has said regarding wudu, “Making wudu after eating food would remove sadness and sorrow.”
There are some narrations that say making wudu has been recommended for curing certain psychological and physical illnesses, some of which we explained above, but using wudu water has not been recommended exclusively for curing and preventing the effect of the evil eye. The following ahadith have been narrated from the Holy Prophet (saws) in which the people of that time used his wudu water as a blessing (not to cure evil eye).
When the Holy Prophet (saws) made wudu he was surrounded by his companions, as they tried to take the drops of his wudu water as a blessing.
In chapter “Khatam e Nabuwat” Saib bin Yazid has narrated, “My aunt took me to the Holy Prophet and said to him, “My niece is ill. The Holy Prophet has made wudu and begged Allah for his blessing. When he made wudu I have drank of his wudu water.”
Note: The problem that has happened to your eye can be as a consequence of several factors. If you want to medically make sure by which kinds of factors your eye has been swollen you would have to visit the doctor. If you make sure no medical problem caused this issue you are supposed to do the above mentioned recommendation, give Sadaghah to the poor people and act based on the following answer in order to protect yourself against the Evil Eye.
The Evil Eye according to the Quran
There are two verses which, according to many interpreters of the Holy Quran, have something to do with the evil eye:
- Verse 67 of Chapter Yusuf: “And he said: O my sons! Do not (all) enter by one gate and enter by different gates and I cannot avail you aught against Allah; judgment is only Allah’s; on Him do I rely, and on Him let those who are reliant rely.”
One of the probabilities concerning this verse is that it is related to the evil eye. The exegetes of the Quran are of the view that the reason behind Prophet Jacob’s order was that his sons were all fine-statured, mature and beautiful like Yusuf and they would draw the attention of some people as a result of which they were likely to be afflicted with their [envious] gaze.
- Verse 51 of Chapter al-Qalam: This verse is known in public as verse “In-Yakad” and it is the verse which people use and read for protection against the evil eye. In this verse, God, the Exalted says to the Holy Prophet (pbuh): “And those who disbelieve would almost smite you with their eyes when they hear the reminder, and they say: Most surely he is mad.“
Late Allamah Tabatabai (r.a.) says in the commentary of the foregoing verse: “The verse, as per the saying of all commentators, refers to smiting someone with one’s eye or casting an evil eye on someone which is by itself an effect of the soul and there is no rational proof to refute its existence. In fact, many incidents have been seen in the outside world which can be the effects of the evil eye.” 
It has been said in regards to the circumstance in which this verse was revealed that a group of people from the clan of Quraish hired a few individuals from Bani Asad tribe who were known for their evil eyes. These evil-eyed people were hired to harm the Messenger of Allah (pbuh). It has been said that some of the people from Bani Asad tribe were so evil-eyed that some of them were jailed lest they should not harm others. The same people came to the Prophet when he was reciting the Quran. Hearing the Prophet’s voice, they said: “How eloquent this man is! How marvelously he is speaking!” but God, the Exalted, protected his messenger from their evil eyes.
The Evil Eye according to Traditions
There are many traditions about the evil eye and they are divided into two groups:
- Traditions which seek to demonstrate the reality of the evil eye.
The Holy Prophet (pbuh) says: “The evil eye is a fact and it brings down the peak of a mountain.” In this tradition, the realness of the evil eye has been emphasized upon and the intensity of its effect has been implied. In many of these traditions, not only the realness of the evil eye has been underscored but also mention has been made of its severe effect. It has been narrated that the Prophet (pbuh) said: “An evil eye puts a healthy man into the grave and a perfect camel into the caldron.” 
The Holy Prophet’s seerah (biography) is good evidence indicating the fact that he considered the evil eye to be real and that he introduced some preventive measures which he himself applied for protection against the influence of the evil eye.
It has been reported that Imam Hasan and Imam Hussein (a.s.) fell ill due to the effect of the evil eye. The Prophet of God (pbuh) used a special amulet and du’a at Gabriel’s recommendation for their treatment.
- There are traditions which describe ways of warding off the evil eye. The traditions do not make mention of any material cure for the influence of the evil eye. In fact, they introduce some du’as which imply that remembering God and mentioning His name are useful for protection against the evil eye. The Holy Prophet of God (pbuh) said: “The evil eye is a fact; whoever likes something about his brethren in faith should remember God. Indeed, if he remembers God, he will not be afflicted with the evil eye.”
It has been narrated that Imam Sadiq (a.s.) recommended reciting “ma sha’Allah la hawla wa la quwata illa billahil ‘aliyil azim” three times.
It has also been reported that Imam Hasan and Imam Hussein (a.s.) became ill due to the effect of the evil eye. The Prophet of God (pbuh) used the following du’a at the recommendation of Gabriel:
«اللٌهمٌ یا ذا السلطان العظیم و المنٌ القدیم و الوجه الکریم ذا الکلمات التامٌات و الدعوات المستجابات عاف الحسن و الحسین من انفس الجنٌ و اعین الانس».
For further information on this issue, please read the following answer:
Index: Making Wudu when you are going to bed, answer 032.
 . Durr al-Manthur, pg.651.
 . Barqi, Ahmad bin Muhammad, al-Mahasen, researcher and evaluator, Muhaddith, Jilalul Din, Vol. 2, Pg. 425, Darel- Kutobel Islimiyah, second edition, Qom, 1371 A.H.
 . Kuleini, Muhammad bin Yaqoub, researcher and evaluator, Ghifari, Ali Akbar, A’khoundi, Muhammad, Vol. 6, Pg. 290, Hadith 2 & 5, Darel Kutobel Islamiyah, fourth edition, Tehran, 1407 A.H.
 . Al-Kafi, Vol. 6, Pg. 290; Tabarsi, Fadhl bin Hasan, A’lam al-Wara bil A’lam al-Huda, Pg. 108, Tehran, Darel Hutub al-Islamiyah, third edition, 1390 A.H.
 . Tabarsi, Fadhl bin Hasan, A’lam al-Wara bil A’lam al-Huda, Pg. 108, Tehran, Darel Hutub al-Islamiyah, third edition, 1390 A.H.
 . Bukhari, Muhammad bin Ismaeel, al-Jame al-Musnad al-Sahih al-Mukhtasar min Umur Rasool Allah (pbuh) wa Sunanuhu and Ayyamhu (Sahih al-bukhari), researcher, al-Nasir, Muhammad Rahbar bin Nasir, Vol. 4, Pgs. 186 & 193, Beirut, Dar e Tawgh al-Nijat, first edition, 1422 A.H.
 – Translated by Shakir
 – Tabarsi, Fazl bin Hasan, vol.3, pg.248, Dar Ehya Turath Al-Arabi, Beirut, 1379 A.H.
 – Translated by Shakir
 – Al-Mizan, vol.20, pg.50, 5th edition, Islamic Books Publications, Tehran, 1993.
 – Kashani, Fathullah, Manhaj al-Sadeqin fi Elzam al-Mukhalefin, vol.9, pg.390, 2nd edition, Islamic Bookstall, Tehran, 1344 A.H (solar calendar); Qommi, Abbas, Safinatul Behan, vol.6, pg.590, 2nd edition, Darul Uswah, Iran, 1416 A.H.
 – Sharif Razi, Al-Mujazat al-Nabawiyah, pg.367, Basirati Library Publications, Qom.
 – Majidi, Ghulam Hussein, Nahjul Fasahah, vol.2, pg. 704, 1st edition, Ansariyan Publications, Qom 2000,; Majlisi, Muhammad Baqir, Behar al-Anwar, vol.60, pg. 39, 1st edition, Al-Wafa Publication, Beirut, 1404 A.H..
 – Behar al-Anwar, vol.92, pg.132, and vol.60, pg.18.
 – Behar al-Anwar, vol.60, pg.25.
 – «ما شاء الله لا حول و لا قوٌة الٌا بالله العلیٌ العظیم»
 – Nahjul Fasahah, vol.2, pg.701; Nesai, al-Sunan al-Kubra, vol.6, pg.256, 1st edition Darul Kutub al-Elmiyah, Beirut 1411 A.H.
 – «تبارک الله احسن الخالقین اللهم بارک فیه»