Magic and the Evil Eye: Sharʿi Reality, Objections, and Explanation of Hadith
Source: Aḥkām wa Masāʾil, ʿAqāʾid kā Bayān, Volume 1, Page 71
❶ It is claimed that believing in the effect of magic for benefit or harm is shirk, because the Qur’an clearly states that no one besides Allah possesses power to benefit or harm. In this regard, the discussion of mā fawq al-asbāb (beyond ordinary means) is raised, whereas stones, swords, and bullets are considered under mā taḥt al-asbāb (within ordinary means).
❷ The evil eye (nazar bad) is said to be unreal, because it is also regarded as something mā fawq al-asbāb like magic. Even the aḥādīth about treatment of the evil eye are openly mocked.
It has also been stated that these people do not reject all aḥādīth completely; rather, they only reject those that contradict their beliefs — even if such aḥādīth are found in Bukhārī or Muslim. They dismiss these aḥādīth as being against the Qur’an.
Al-ḥamdu lillāh, waṣ-ṣalātu was-salāmu ʿalā Rasūlillāh, Ammā baʿd:
◈ The claim that believing in the effect of magic is shirk requires careful consideration.
◈ You have presented as proof that “No one besides Allah possesses the power to benefit or harm,” but this proof does not establish that believing in the effect of magic is shirk.
◈ If believing in the effect of something mā fawq al-asbāb were shirk, then the miracles of ʿĪsā (عليه السلام) — curing the blind and the leper, and bringing the dead back to life — would also be shirk, whereas all of these are mā fawq al-asbāb.
◈ Therefore, declaring belief in the effect of magic as shirk is merely a claim that requires solid evidence.
◈ Your statement that “the evil eye is nothing” is merely a claim without any evidence.
◈ You further equate it to magic in the sense of mā fawq al-asbāb — but as explained above, accepting mā fawq al-asbāb does not necessarily amount to shirk.
◈ If you deny the existence of the evil eye, it would imply that “a good eye” (nazar naek) exists. And if the existence of a good eye is acceptable, then the possibility of an evil eye also cannot be rejected — and this too falls under mā fawq al-asbāb.
◈ You stated that such people do not reject all aḥādīth, but only those that oppose their beliefs, declaring them to be contrary to the Qur’an.
◈ However, keep in mind: merely being contrary to one’s personal belief does not prove a hadith to be against the Qur’an — unless a clear verse from the Qur’an is produced in opposition to it.
◈ For example, the saying of the Messenger of Allah ﷺ is:
"اَلْعَيْنُ حَقٌّ"
(Ṣaḥīḥ al-Bukhārī, Kitāb al-Ṭibb, Bāb al-ʿAyn Ḥaqq)
◈ If someone claims that this hadith contradicts the Qur’an, they must produce a verse from the Qur’an stating:
— "اَلْعَيْنُ لَيْسَتْ بِحَقٍّ"
— "اَلْعَيْنُ بَاطِلٌ"
— "اَلْعَيْنُ لَيْسَتْ بِشَيْءٍ"
◈ But there is no such verse in the Qur’an that proves “the evil eye is nothing.”
Therefore, reflect carefully: Declaring a hadith like "اَلْعَيْنُ حَقٌّ" to be contrary to the Qur’an is unfounded, as there is nothing in the Qur’an that goes against this hadith.
ھذا ما عندي والله أعلم بالصواب
Source: Aḥkām wa Masāʾil, ʿAqāʾid kā Bayān, Volume 1, Page 71
Question:
❶ It is claimed that believing in the effect of magic for benefit or harm is shirk, because the Qur’an clearly states that no one besides Allah possesses power to benefit or harm. In this regard, the discussion of mā fawq al-asbāb (beyond ordinary means) is raised, whereas stones, swords, and bullets are considered under mā taḥt al-asbāb (within ordinary means).
❷ The evil eye (nazar bad) is said to be unreal, because it is also regarded as something mā fawq al-asbāb like magic. Even the aḥādīth about treatment of the evil eye are openly mocked.
It has also been stated that these people do not reject all aḥādīth completely; rather, they only reject those that contradict their beliefs — even if such aḥādīth are found in Bukhārī or Muslim. They dismiss these aḥādīth as being against the Qur’an.
Answer:
Al-ḥamdu lillāh, waṣ-ṣalātu was-salāmu ʿalā Rasūlillāh, Ammā baʿd:
① Claim: Believing in the effect of magic is shirk
◈ The claim that believing in the effect of magic is shirk requires careful consideration.
◈ You have presented as proof that “No one besides Allah possesses the power to benefit or harm,” but this proof does not establish that believing in the effect of magic is shirk.
◈ If believing in the effect of something mā fawq al-asbāb were shirk, then the miracles of ʿĪsā (عليه السلام) — curing the blind and the leper, and bringing the dead back to life — would also be shirk, whereas all of these are mā fawq al-asbāb.
◈ Therefore, declaring belief in the effect of magic as shirk is merely a claim that requires solid evidence.
② Claim: Denying the evil eye
◈ Your statement that “the evil eye is nothing” is merely a claim without any evidence.
◈ You further equate it to magic in the sense of mā fawq al-asbāb — but as explained above, accepting mā fawq al-asbāb does not necessarily amount to shirk.
◈ If you deny the existence of the evil eye, it would imply that “a good eye” (nazar naek) exists. And if the existence of a good eye is acceptable, then the possibility of an evil eye also cannot be rejected — and this too falls under mā fawq al-asbāb.
Rejection of aḥādīth and claim of contradiction with the Qur’an
◈ You stated that such people do not reject all aḥādīth, but only those that oppose their beliefs, declaring them to be contrary to the Qur’an.
◈ However, keep in mind: merely being contrary to one’s personal belief does not prove a hadith to be against the Qur’an — unless a clear verse from the Qur’an is produced in opposition to it.
◈ For example, the saying of the Messenger of Allah ﷺ is:
"اَلْعَيْنُ حَقٌّ"
(Ṣaḥīḥ al-Bukhārī, Kitāb al-Ṭibb, Bāb al-ʿAyn Ḥaqq)
◈ If someone claims that this hadith contradicts the Qur’an, they must produce a verse from the Qur’an stating:
— "اَلْعَيْنُ لَيْسَتْ بِحَقٍّ"
— "اَلْعَيْنُ بَاطِلٌ"
— "اَلْعَيْنُ لَيْسَتْ بِشَيْءٍ"
◈ But there is no such verse in the Qur’an that proves “the evil eye is nothing.”
Therefore, reflect carefully: Declaring a hadith like "اَلْعَيْنُ حَقٌّ" to be contrary to the Qur’an is unfounded, as there is nothing in the Qur’an that goes against this hadith.
ھذا ما عندي والله أعلم بالصواب
