Considering verse 11 of Surah al-Taghabun, what is the opinion of His Eminence Allamah Mansoor Hashemi Khorasani regarding the evil eye? Please also explain how to counteract it.
Question & Answer
“The evil eye,” in the sense of causing harm to others by looking at them with envy or admiration, is possible rationally and religiously. Rationally, because there is no reason to consider it impossible, and causing harm to others through unusual means, such as sorcery, has been proven by experience and is common. There may even be scientific explanations for it, such as the idea that negative energy stemming from envy or admiration can have a negative impact on matter. Religiously, because Allah has said in His Book: ﴿وَإِنْ يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ لَمَّا سَمِعُوا الذِّكْرَ وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ﴾[1]; “And those who disbelieved would almost make you slip with their eyes when they hear the Quran, and they say: ‘Indeed, he is mad,’” and the narrations from the Prophet with the content «الْعَيْنُ حَقٌّ»; “The evil eye is true” have tawatur in meaning and even in wording[2]. Of course, it is clear that causing harm to others by looking at them with envy or admiration, like causing harm to them through other means, does not contradict verse 11 of Surah al-Taghabun; because it has been stated in this verse: ﴿مَا أَصَابَ مِنْ مُصِيبَةٍ إِلَّا بِإِذْنِ اللَّهِ﴾; “No calamity befalls except by the permission of Allah,” and “the evil eye” is also a calamity among calamities, and therefore, it does not occur except by the permission of Allah. The intended meaning of the permission of Allah for calamities is not His “legislative permission,” but rather His “creational permission,” which means He creates the possibility for them in the system of creation and does not prevent them after their causes have been established by people; considering that if He had willed, He would not have made any possibility for them, or He would have prevented them after their causes were established by people. Therefore, He has said: ﴿وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ﴾[3]; “And whatever calamity befalls you, it is because of what your hands have earned. And He pardons much,” meaning that He prevents many things from leading to calamities. However, His justice and the higher interests of the world necessitate that, overall, He does not take away people’s free will and allows them to choose their paths in life and see the consequences of their actions. Therefore, causing harm to others through the evil eye is not without the permission of Allah, just as killing, wounding, striking, and harassing them do not occur without His permission, even though all these actions are forbidden in His sight.
However, it is understood from the verses and narrations that preventing “the evil eye” by both the person who casts it and the person who is affected by it is possible. The person casting the evil eye should avoid envy, and whenever he sees something admirable in others, he should remember and exalt its Creator and say: ﴿مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ﴾; “This is what Allah has willed. And there is no power except by Allah”; as Allah has said as an example: ﴿وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ ۚ إِنْ تَرَنِ أَنَا أَقَلَّ مِنْكَ مَالًا وَوَلَدًا﴾[4]; “And when you entered your garden, why did you not say: ‘Ma sha Allah La Quwwata Illa Billah,’ if you see that I have less wealth and children than you?!” Someone who fears being affected by the evil eye should avoid showing off as much as possible and not be like Qarun, about whom Allah has said: ﴿فَخَرَجَ عَلَى قَوْمِهِ فِي زِينَتِهِ ۖ قَالَ الَّذِينَ يُرِيدُونَ الْحَيَاةَ الدُّنْيَا يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ إِنَّهُ لَذُو حَظٍّ عَظِيمٍ﴾[5]; “So he came out among his people in his adornment. Those who desired the life of the world said: ‘If only we had what Qarun was given! Indeed, he is one of great fortune.’” He should be like the sons of Ya‘qub 
about whom Allah has said: ﴿وَقَالَ يَا بَنِيَّ لَا تَدْخُلُوا مِنْ بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُتَفَرِّقَةٍ ۖ وَمَا أُغْنِي عَنْكُمْ مِنَ اللَّهِ مِنْ شَيْءٍ ۖ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ﴾[6]; “And he said: ‘O my sons! Do not enter through one gate (or you will attract the attention of others), but enter through different gates. And I cannot help you against Allah in the least. Authority belongs to Allah. I trust in Him, and those who trust should trust in Him.’” He should remember Allah frequently and be grateful for the blessings He has granted him. He should not be like Qarun, about whom Allah has said: ﴿قَالَ إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِنْدِي﴾[7]; “He said: ‘I have acquired this only because of the knowledge that is with me.’” He should then seek refuge in Allah from the evil of envious people; as Allah has said: ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ مِنْ شَرِّ مَا خَلَقَ وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ﴾[8]; “Say: ‘I seek refuge in the Lord of the daybreak from the evil of what He has created, and from the evil of darkness when it overspreads, and from the evil of witches who blow on knots, and from the evil of every envious person when he envies.’” He should not be like polytheists who tie a stone to themselves and think that it will protect them, while it cannot protect anything; as one of our companions informed us, he said:
«رَأَى الْمَنْصُورُ حَجَرًا فِي عُنُقِ رَجُلٍ فَقَالَ لَهُ: مَا هَذَا؟! قَالَ: حَجَرٌ يَدْفَعُ عَنِّي الْبَلَاءَ! فَأَخَذَهُ مِنْ عُنُقِهِ وَأَلْقَاهُ فِي النَّهْرِ ثُمَّ قَالَ: مَا دَفَعَ عَنْ نَفْسِهِ الْبَلَاءَ فَكَيْفَ يَدْفَعُهُ عَنْكَ؟! تَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيلًا»; “Mansoor saw a stone around a man’s neck. So he said to him: ‘What is this?’ He said: ‘It is a stone that wards off calamity from me.’ (Mansoor) then took it from his neck and threw it into a ditch. Then he said: ‘It did not ward off calamity from itself, so how can it ward it off from you?! Put your trust in Allah, for Allah is sufficient as a Protector.’”
However, is there a solution for treating someone who has been affected by the evil eye, beyond supplication and ordinary treatments? There are many narrations with this content that if the person who has cast the evil eye performs wudu with water, or washes his hands, face, and feet in it, and then pours that water over the affected person, or the affected person performs wudu with it, it benefits him and may even cure him, Insha’Allah[9]. This is not rationally impossible, and if someone—considering the mentioned narrations—does it out of hope, there is nothing wrong with it.
*For more information, look at the appendices.
↑[1] . Al-Qalam/ 51
↑[2] . See Sahifah Hammam ibn Munabbih, p. 43; Musannaf of Abd al-Razzaq, vol. 11, p. 17, chapter of incantations, the evil eye, and blowing; Musannaf of ibn Abi Shaybah, vol. 5, p. 447; Musnad of Ahmad, vol. 1, p. 294, vol. 2, p. 222, vol. 3, p. 447, vol. 4, p. 67, vol. 5, pp. 70 and 146; Sahih of al-Bukhari, vol. 7, p. 23, chapter of the evil eye is true; Sahih of Muslim, vol. 7, p. 13; Sunan of ibn Majah, vol. 2, p. 1159; Sunan of Abi Dawud, vol. 2, p. 224, chapter of what has been stated about the evil eye; Sunan of al-Tirmidhi, vol. 3, p. 268, chapter of what has been stated that the evil eye is true and the washing for it; al-Sunan al-Kubra by al-Nasa’i, vol. 4, p. 380, chapter of the evil eye; Tibb al-A’immah by the sone of Bastam al-Nisaburi, p. 121, chapter of the amulet for the evil eye; al-Mustadrak Ala as-Sahihain by al-Hakim, vol. 4, p. 215; al-Sunan al-Kubra by al-Bayhaqi, vol. 9, p. 351, chapter of washing for the one affected by the evil eye; Makarim al-Akhlaq by at-Tabarsi, p. 386.
↑[3] . Ash-Shura/ 30
↑[4] . Al-Kahf/ 39
↑[5] . Al-Qasas/ 79
↑[6] . Yusuf/ 67
↑[7] . Al-Qasas/ 78
↑[8] . Al-Falaq/ 1-5
↑[9] . See Sunan of al-Tirmidhi, vol. 3, p. 268, chapter of what has been stated that the evil eye is true and the washing for it; al-Sunan al-Kubra by al-Bayhaqi, vol. 9, p. 351, chapter of washing for the one affected by the evil eye.
The website for the office of Mansoor Hashemi Khorasani
The section for answering questions
Appendices
Sub-Questions & Answers
Is there any problem with carrying du‘a, hirz, or verses from the Quran that are good for protection from the evil eye? If there is no problem, which ones are good to carry with us? They are written on paper or animal skin. Thank you for your explanation.
Tying to oneself or carrying objects to ward off calamity is one of the superstitions from the pre-Islamic era that is strongly condemned in Islam; as it has been stated in a narration: «أَنَّ عَشَرَةً أَتَوُا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يُبَايِعُونَ، فَبَايَعَ تِسْعَةً وَأَمْسَكَ عَنْ وَاحِدٍ، فَقَالُوا: يَا رَسُولَ اللَّهِ، بَايَعْتَ تِسْعَةً وَتَرَكْتَ هَذَا؟ قَالَ: إِنَّ عَلَيْهِ تَمِيمَةً، فَأَدْخَلَ يَدَهُ فَقَطَعَهَا، فَبَايَعَهُ، وَقَالَ: مَنْ عَلَّقَ تَمِيمَةً فَقَدْ أَشْرَكَ»[1]; “Ten people came to the Messenger of Allah 
to pledge allegiance to him. Then he accepted the pledge of allegiance of nine of them and did not accept the pledge of allegiance of one. So they said: ‘O Messenger of Allah! Why did you accept the pledge of allegiance from nine and not from this one?’ He said: ‘Because he has an amulet on him (to ward off calamity).’ So he stretched out his hand and cut it off. Then the Messenger of Allah accepted his pledge of allegiance and said: ‘Whoever wears an amulet (to ward off calamity) has become a polytheist.’” Therefore, in some wisdom from Allamah Mansoor Hashemi Khorasani 
it has been stated: «إِيَّاكُمْ وَهَذِهِ التَّمَائِمَ؛ فَإِنَّهَا بَقِيَّةٌ مِنَ الْأَوْثَانِ»; “Avoid these amulets; because they are remnants of idols”; considering that idols were also inanimate objects like these, which, according to the belief of polytheists, warded off evil or brought about good. However, according to monotheism, only Allah wards off evil and brings about good, and He has not informed that such an effect exists for inanimate objects.
Furthermore, there is no doubt that tying to oneself or carrying meaningless words or phrases, or words and phrases that have meanings contrary to the teachings of Islam, or words and phrases written to seek help from anyone other than Allah, falls under the same ruling and is even more polytheistic. However, does the same ruling apply to tying to oneself or carrying verses from the Quran or authentic du‘as that have come from the Prophet or his Ahl al-Bayt? There is a difference of opinion among scholars regarding this matter. Some of them have considered this inappropriate as well; such as Abdullah ibn Ma‘sud, from whom it has been narrated: «أَنَّهُ كَرِهَ تَعْلِيقَ شَيْءٍ مِنَ الْقُرْآنِ»[2]; “He did not like to hang anything from the Quran,” and Ibrahim al-Nakha‘i, who considered this to be the opinion of the Sahabah, saying: «كَانُوا يَكْرَهُونَ التَّمَائِمَ كُلَّهَا مِنْ الْقُرْآنِ وَغَيْرِ الْقُرْآنِ»[3]; “They did not like any of these amulets, whether from the Quran or anything else”; based on the reasoning that the narrations that prohibit tying to oneself or carrying objects to ward off calamity are general and absolute, and they include verses from the Quran and authentic du‘as as well. Moreover, tying to oneself or carrying verses from the Quran and authentic du‘as, given the various situations the human being may face, is susceptible to disrespecting them. However, some others have considered it appropriate; such as Anas ibn Malik, who hung a ta‘widh from the Quran on his son; as it has been narrated from ibn Shahab: «دَخَلْتُ عَلَى أَنَسِ بْنِ مَالِكٍ، فَرَأَيْتُهُ يُعَلِّقُ التَّعْوِيذَ عَلَى ابْنٍ لَهُ، فَقُلْتُ لَهُ: يَا أَبَا حَمْزَةَ، هَلْ نَزَلَ بِهِ بَلَاءٌ؟ قَالَ: لَا، ثُمَّ ضَرَبَ بِيَدِهِ عَلَى مَنْكِبِي، فَقَالَ: يَا أَبَا بَكْرٍ، سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَقُولُ: لَا بَأْسَ بِتَعْلِيقِ التَّعْوِيذِ مِنَ الْقُرْآنِ قَبْلَ نُزُولِ الْبَلَاءِ وَبَعْدَ نُزُولِ الْبَلَاءِ»[4]; “I went to Anas ibn Malik. Then I saw him hanging ta‘widh on his son. So I said to him: ‘O Abu Hamzah! Has a calamity befallen him?’ He said: ‘No.’ Then he put his hand on my shoulder and said: ‘O Abu Bakr! I heard the Messenger of Allah say: There is nothing wrong with hanging ta‘widh from the Quran before the calamity befalls and after the calamity befalls,’” and such as Abdullah ibn Amr ibn al-As, who taught his adult children a du‘a from the Messenger of Allah to read, and for his young children who could not read, he wrote it and hang it on them[5], and such as Sa‘id ibn Jubair and Mujahid, who wrote ta‘widh for people to carry or hang on themselves[6], and such as Sa‘id ibn Musayyib, Ata’, ibn Sirin, and Dakhak, who considered such an act unproblematic[7], and such as Malik, who said: «لَا بَأْسَ بِتَعْلِيقِ الْكُتُبِ الَّتِي فِيهَا أَسْمَاءُ اللَّهِ عَزَّ وَجَلَّ عَلَى أَعْنَاقِ الْمَرْضَى عَلَى وَجْهِ التَّبَرُّكِ بِهَا»[8]; “There is nothing wrong with hanging writings that contain the names of Allah around the necks of the sick, as a form of seeking blessings from them”; based on the reasoning that the narrations that prohibit tying to oneself or carrying objects to ward off calamity are not general or absolute; rather, they refer to and are directed toward objects other than verses from the Quran and authentic du‘as, which were common among polytheists and superstitious people; because one who ties to himself or carries verses from the Quran and authentic du‘as, unlike one who ties to himself or carries other objects, is not following superstitions; rather, he is directing his attention to Allah and seeking blessings from what He has revealed or what His Prophet has taught, and there is nothing wrong with this. To prevent disrespect toward verses from the Quran and authentic du‘as, it is sufficient to remove them from himself during states of janabah, menstruation, or when relieving oneself, or to place them in a covered and clean container so that they do not come into contact with the surface of his body. This is a correct view that the Ahl al-Bayt have affirmed; as it has been narrated: «أَنَّ عَلِيًّا عَلَيْهِ السَّلَامُ سُئِلَ عَنِ التَّعْوِيذِ يُعَلَّقُ عَلَى الصِّبْيَانِ، فَقَالَ: عَلِّقُوا مَا شِئْتُمْ إِذَا كَانَ فِيهِ ذِكْرُ اللَّهِ»[9]; “They asked Ali about ta‘widh that is hung on children. So he said: ‘Hang whatever you want if it contains the remembrance of Allah,’” and it has been narrated from Yunus ibn Khabbab: «سَأَلْتُ أَبَا جَعْفَرٍ عَنِ التَّعْوِيذِ يُعَلَّقُ عَلَى الصِّبْيَانِ، فَرَخَّصَ فِيهِ»[10]; “I asked Abu Ja‘far (al-Baqir) about ta‘widh that is hung on children. So he considered it permissible,” and in another narration from him, it has been stated: «اسْتَشَرْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ فِي تَعْلِيقِ الْعَاذَةِ، قَالَ: نَعَمْ، إِذَا كَانَ مِنْ كِتَابِ اللَّهِ عَزَّ وَجَلَّ، أَوْ عَنْ كَلَامٍ عَنْ نَبِيِّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، وَأَمَرَنِي أَنْ أَسْتَشْفِيَ بِهِ مَا اسْتَطَعْتُ»[11]; “I consulted with Abu Ja‘far Muhammad ibn Ali (al-Baqir) about hanging ta‘widh. So he said: ‘Yes if it is from the Book of Allah or from the words of the Prophet of Allah .’ And he ordered me to seek healing from it as much as I could,” and it has been narrated from Zurarah ibn A‘yan: «سَأَلْتُ أَبَا جَعْفَرٍ الْبَاقِرَ عَلَيْهِ السَّلَامُ عَنِ الْمَرِيضِ، هَلْ يُعَلَّقُ عَلَيْهِ تَعْوِيذٌ وَشَيْءٌ مِنَ الْقُرْآنِ، قَالَ: نَعَمْ، لَا بَأْسَ بِهِ، إِنَّ قَوَارِعَ الْقُرْآنِ تَنْفَعُ، فَاسْتَعْمِلُوهَا»[12]; “I asked Abu Ja‘far al-Baqir about a sick person, ‘Are ta‘widh and something from the Quran hung on him?’ He said: ‘Yes, there is nothing wrong with it. The striking verses of the Quran are beneficial, so use them,’” and it has been narrated from Ishaq ibn Ammar: «عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ فِي الرَّجُلِ تَكُونُ بِهِ الْعِلَّةُ، فَيُكْتَبُ لَهُ الْقُرْآنُ فَيُعَلَّقُ عَلَيْهِ، أَوْ يُكْتَبُ لَهُ فَيَغْسِلُهُ وَيَشْرِبُهُ، قَالَ: لَا بَأْسَ بِهِ كُلِّهِ»[13]; “Abu Abdullah (Imam Ja‘far al-Sadiq) said about a man who is afflicted with an illness, then the Quran is written for him, then he hangs it on himself, or it is written for him, then he washes it and drinks it: ‘There is nothing wrong with either,’” and it has been narrated from al-Halabi: «سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ عَلَيْهِ السَّلَامُ، فَقُلْتُ: يَابْنَ رَسُولِ اللَّهِ، هَلْ نُعَلِّقُ شَيْئًا مِنَ الْقُرْآنِ وَالرُّقَى عَلَى صِبْيَانِنَا وَنِسَائِنَا؟ فَقَالَ: نَعَمْ، إِذَا كَانَ فِي أَدِيمٍ تَلْبَسُهُ الْحَائِضُ، وَإِذَا لَمْ يَكُنْ فِي أَدِيمٍ لَمْ تَلْبِسْهُ الْمَرْأَةُ»[14]; “I asked Ja‘far ibn Muhammad then I said: ‘O son of the Messenger of Allah! Should we hang something from the Quran and du‘a on our children and wives?’ So he said: ‘Yes. If it is in a covering, a menstruating woman may wear it. But if it is not in a covering, a woman should not wear it,’” and it has been narrated from Mu‘ammar ibn Khallad: «أَمَرَنِي أَبُو الْحَسَنِ الرِّضَا عَلَيْهِ السَّلَامُ، فَعَمِلْتُ لَهُ دُهْنًا فِيهِ مِسْكٌ وَعَنْبَرٌ، فَأَمَرَنِي أَنْ أَكْتُبَ فِي قِرْطَاسٍ آيَةَ الْكُرْسِيِّ وَأُمَّ الْكِتَابِ وَالْمُعَوِّذَتَيْنِ وَقَوَارِعَ مِنَ الْقُرْآنِ، وَأَجْعَلَهُ بَيْنَ الْغِلَافِ وَالْقَارُورَةِ، فَفَعَلْتُ، ثُمَّ أَتَيْتُهُ بِهِ فَتَغَلَّفَ بِهِ، وَأَنَا أَنْظُرُ إِلَيْهِ»[15]; “Abu al-Hasan al-Rida ordered me to prepare some oil for him that contained musk and ambergris. And he ordered me to write on a piece of paper Ayat al-Kursi, Fatihah, Mu‘awwadhatayn (meaning surah al-Falaq and an-Nas), and some striking verses from the Quran, and to place it between the covering and the glass. So I did this and took it to him. Then he wore it while I was looking at him.”
Therefore, there is nothing wrong with tying to oneself or carrying verses from the Quran or authentic du‘as that have come from the Prophet or his Ahl al-Bayt, on the condition of removing them from oneself during states of janabah, menstruation, or when relieving oneself, or carrying them in a covered and clean container so that they do not come into contact with the surface of the body.
However, there are many verses from the Quran that, by the permission of Allah, can be beneficial for warding off calamity and the evil eye; such as the verses of surah al-Falaq and an-Nas, which have been revealed for ta‘widh, and the verse that states: ﴿مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ﴾[16]; “This is what Allah has willed. And there is no power except by Allah,” and the verse that states: ﴿إِنِّي أَعُوذُ بِالرَّحْمَنِ مِنْكَ إِنْ كُنْتَ تَقِيًّا﴾[17]; “I seek refuge in the Most Merciful from you, if you are pious,” and the verses that state: ﴿رَبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ﴾[18]; “O Lord! I seek refuge in You from the evil suggestions of the devils. And I seek refuge in You, O Lord, lest they be present with me,” and the verse that states: ﴿إِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ مِنْ كُلِّ مُتَكَبِّرٍ لَا يُؤْمِنُ بِيَوْمِ الْحِسَابِ﴾[19]; “I seek refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Reckoning,” and the verses that state: ﴿نَادَى رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِنْ ضُرٍّ ۖ وَآتَيْنَاهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِنْ عِنْدِنَا وَذِكْرَى لِلْعَابِدِينَ﴾[20]; “He called out to his Lord, saying: ‘I have been afflicted with harm, and You are the Most Merciful of the merciful.’ So We answered him and removed the harm that had afflicted him, and We gave him his family and the like thereof with them, as mercy from Us and a reminder for the worshippers,” and the verse that states: ﴿أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ﴾[21]; “Or Who answers the distressed one when he calls upon Him and He removes the evil?” and the verse that states: ﴿وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ ۚ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ﴾[22]; “And when those who disbelieved plotted against you to restrain you or kill you or expel you. And they planned, while Allah planned too. And Allah is the Best Planner,” and the verse that states: ﴿وَإِنْ يُرِيدُوا أَنْ يَخْدَعُوكَ فَإِنَّ حَسْبَكَ اللَّهُ ۚ هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ﴾[23]; “And if they intend to deceive you, then undoubtedly, Allah is sufficient for you. He is the One who supported you with His help and with the believers,” and the verse that states: ﴿وَالَّذِينَ يَمْكُرُونَ السَّيِّئَاتِ لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَمَكْرُ أُولَئِكَ هُوَ يَبُورُ﴾[24]; “And those who plot evils, there is a severe punishment for them, and the plotting of them leads to nothing,” and the verses that state: ﴿قَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُوا رِضْوَانَ اللَّهِ ۗ وَاللَّهُ ذُو فَضْلٍ عَظِيمٍ﴾[25]; “They said: ‘Allah is sufficient for us, and He is the Best Guardian.’ So they returned with favor and bounty from Allah while no harm had touched them. And they followed the pleasure of Allah, and Allah is the Possessor of great bounty,” and the verse that states: ﴿فَاللَّهُ خَيْرٌ حَافِظًا ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ﴾[26]; “So Allah is the Best Protector, and He is the Most Merciful of the merciful,” and other verses of this kind that can be used for ta‘widh, considering their relevance to the existing dangers.
There are also authentic du‘as for warding off calamity and the evil eye, which, whenever recited with an understanding of their meanings and for seeking blessings, are beneficial, Insha’Allah; such as a du‘a from the Messenger of Allah for travelers and those who fear being bitten: «أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ»[27]; “I seek refuge in the perfect words of Allah from the evil of everything He has created,” and a du‘a from him for those who are frightened: «أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ غَضَبِهِ وَشَرِّ عِبَادِهِ، وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ»[28]; “I seek refuge in the perfect words of Allah from His wrath and the evil of His servants, and from the evil suggestions of the devils and that they are present with me,” and a du‘a from him for ta‘widh of children: «أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّةِ، مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ، وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ»[29]; “I seek refuge in the perfect words of Allah from every devil and harmful creature, and from every harmful eye,” and a du‘a from him for warding off calamity at the beginning and end of the day: «بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ، وَهُوَ السَّمِيعُ الْعَلِيمُ»[30]; “In the name of Allah, with whose name nothing on the earth or in the heavens can cause harm. And He is the All-Hearing, the All-Knowing,” and a du‘a from him for healing the sick: «أَذْهِبِ الْبَأْسَ رَبَّ النَّاسِ، وَاشْفِ أَنْتَ الشَّافِي، لَا شِفَاءَ إِلَّا شِفَاؤُكَ، شِفَاءً لَا يُغَادِرُ سَقَمًا»[31]; “Remove the harm, O Lord of the people, and grant healing, for You are the Healer, and there is no healing except Your healing, a healing that leaves no disease behind,” and other authentic du‘as that cannot all be mentioned here, and one of the best and most comprehensive of them is a du‘a that Allamah Mansoor Hashemi Khorasani has taught and recommended to his companions; as some of his companions informed us, they said:
«كَانَ الْمَنْصُورُ يُعَلِّمُ أَصْحَابَهُ هَذَا الدُّعَاءَ وَيَقُولُ لَهُمْ: قُولُوا حِينَ تُصْبِحُونَ وَحِينَ تَخَافُونَ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، بِسْمِ اللَّهِ خَيْرِ الْأَسْمَاءِ، بِسْمِ اللَّهِ رَبِّ الْأَرْضِ وَالسَّمَاءِ، بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ سَمٌّ وَلَا دَاءٌ، بِسْمِ اللَّهِ أَصْبَحْتُ وَعَلَى اللَّهِ تَوَكَّلْتُ، بِسْمِ اللَّهِ عَلَى نَفْسِي وَبَدَنِي، بِسْمِ اللَّهِ عَلَى عَقْلِي وَدِينِي، بِسْمِ اللَّهِ عَلَى أَهْلِي وَمَالِي، بِسْمِ اللَّهِ عَلَى مَا أَعْطَانِي رَبِّي، بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ، اللَّهُ اللَّهُ رَبِّي، لَا أُشْرِكُ بِهِ شَيْئًا، اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ وَأَعَزُّ وَأَجَلُّ مِمَّا أَخَافُ وَأَحْذَرُ، عَزَّ جَارُكَ، وَجَلَّ ثَنَاؤُكَ، وَلَا إِلَهَ غَيْرُكَ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي، وَمِنْ شَرِّ كُلِّ شَيْطَانٍ مَرِيدٍ، وَمِنْ شَرِّ كُلِّ سُلْطَانٍ شَدِيدٍ، وَمِنْ شَرِّ كُلِّ جَبَّارٍ عَنِيدٍ، وَمِنْ شَرِّ قَضَاءِ السُّوءِ، وَمِنْ شَرِّ كُلِّ دَابَّةٍ أَنْتَ آخِذٌ بِنَاصِيَتِهَا، إِنَّكَ عَلَى صِرَاطٍ مُسْتَقِيمٍ، وَإِنَّكَ عَلَى كُلِّ شَيْءٍ حَفِيظٍ، ﴿إِنَّ وَلِيِّيَ اللَّهُ الَّذِي نَزَّلَ الْكِتَابَ ۖ وَهُوَ يَتَوَلَّى الصَّالِحِينَ﴾[32]، ﴿فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ﴾[33]»; “Mansoor taught this du‘a to his companions and said to them: Whenever you wake up in the morning and whenever you feel fear, say: In the name of Allah the Most Gracious, the Most Merciful. In the name of Allah, which is the best of names. In the names of Allah, Lord of the earth and the heavens. In the name of Allah, with Whose name no poison or disease can cause harm. In the name of Allah, I have come upon the morning, and I have put my trust in Allah. (I say) the name of Allah upon my soul and my body. (I say) the name of Allah upon my intellect and my religion. (I say) the name of Allah upon my family and my wealth. (I say) the name of Allah on everything that my Lord has bestowed upon me. In the name of Allah, with Whose name nothing can cause harm on the earth nor in the heavens, and He is the All-Hearing, the All-Knowing. Allah, Allah is my Lord; I do not associate anything with Him. Allah is Greater, Allah is Greater and Mightier and More Superior than what I fear and dread. Honorable is the one who seeks protection in You, great are Your praises, and there is no god but You. O Allah! I seek refuge in You from the evil of my self, and from the evil of every wicked Satan, and from the evil of every cruel ruler, and from the evil of every stubborn oppressor, and from the evil of bad judgment, and from the evil of every creature that You hold the hair on front of its head. Indeed, You are upon the right path, and indeed, You guard everything. ‘Indeed, my Guardian is the One Who has sent down the Book, and He is the Guardian of the righteous.’ ‘So if they turn away, say: Allah is sufficient for me. There is no god but He. I have put my trust in Him, and He is the Lord of the Mighty Throne.’”
↑[1] . Musnad of Ahmad, vol. 28, p. 637; Musnad of al-Harith, vol. 2, p. 600; al-Mu‘jam al-Kabir by al-Tabarani, vol. 17, p. 319; al-Mustadrak Ala al-Sahihain by al-Hakim, vol. 4, p. 243
↑[2] . Musannaf of ibn Abi Shaybah, vol. 5, p. 35
↑[3] . Fada’il al-Quran by al-Qasim ibn Salam, p. 382; Musannaf of ibn Abi Shaybah, vol. 5, p. 36
↑[4] . Fada’il al-Quran by al-Mustaghfiri, vol. 1, p. 225
↑[5] . Musannaf of ibn Abi Shaybah, vol. 5, p. 44; Musnad of Ahmad, vol. 11, p. 296; Khalq Af‘al al-Ibad by al-Bukhari, p. 96; Sunan of Abi Dawud, vol. 4, p. 12; Sunan of al-Tirmidhi, vol. 5, p. 541; al-Nafaqah Ala al-Ayal by ibn Abi al-Dunya, vol. 2, p. 861; al-Fawa’id al-Shahir Bil-Ghilaniyyat by Abu Bakr al-Shafi‘i, vol. 1, p. 494; Amal al-Yawm Wa al-Layl by ibn al-Sunni, p. 674; Mu‘jam Asami Shuyukh Abi Bakr al-Isma‘ili, vol. 1, p. 462; al-Da‘awat al-Kabir by al-Bayhaqi, vol. 2, p. 238; al-Tamhid Lima Fi al-Muwatta’ Min al-Ma‘ani Wa al-Asanid by ibn Abd al-Barr, vol. 24, p. 110
↑[6] . Tafsir al-Quran Min al-Jami‘ by ibn Wahb, vol. 3, p. 38; Musannaf of ibn Abi Shaybah, vol. 5, p. 40 and 44; al-Nafaqah Ala al-Ayal by ibn Abi al-Dunya, vol. 2, p. 868
↑[7] . Musannaf of Abd al-Razzaq, vol. 1, p. 345; Musannaf of ibn Abi Shaybah, vol. 5, pp. 43 and 44; al-Nafaqah Ala al-Ayal by ibn Abi al-Dunya, vol. 2, p. 864; Fada’il al-Quran by al-Mustaghfiri, vol. 1, p. 223
↑[8] . Al-Tamhid Lima Fi al-Muwatta’ Min al-Ma‘ani Wa al-Asanid by ibn Abd al-Barr, vol. 17, p. 161; al-Masalik Fi Sharh Muwatta’ Malik by ibn al-Arabi, vol. 7, p. 432
↑[9] . Qurb al-Isnad by al-Himyari, p. 110
↑[10] . Musannaf of ibn Abi Shaybah, vol. 5, p. 44; al-Nafaqah Ala al-Ayal by ibn Abi al-Dunya, vol. 2, p. 862
↑[11] . al-Nafaqah Ala al-Ayal by ibn Abi al-Dunya, vol. 2, p. 863
↑[12] . Tibb al-A’immah by the sons of Bastam al-Nisaburi, pp. 48 and 49
↑[13] . Tibb al-A’immah by the sons of Bastam al-Nisaburi, p. 49
↑[14] . Tibb al-A’immah by the sons of Bastam al-Nisaburi, p. 49
↑[15] . Al-Kafi by al-Kulayni, vol. 6, p. 516
↑[16] . Al-Kahf/ 39
↑[17] . Maryam/ 18
↑[18] . Al-Mu’minun/ 97-98
↑[19] . Ghafir/ 27
↑[20] . Al-Anbiya/ 83-84
↑[21] . Al-Naml/ 62
↑[22] . Al-Anfal/ 30
↑[23] . Al-Anfal/ 62
↑[24] . Fatir/ 10
↑[25] . Al Imran/ 173-174
↑[26] . Yusuf/ 64
↑[27] . Muwatta’ Malik, vol. 2, pp. 128 and 157; Ahadith Isma‘il ibn Ja‘far, p. 334; al-Athar by Abu Yusuf, p. 41; Ahadith Affan ibn Muslim, p. 128; Musnad of ibn al-Ja‘d, p. 241; Musannaf of ibn Abi Shaiba, vol. 6, p. 53; Musnad of Ishaq ibn Rahwayh, vol. 5, p. 45; Musnad of Ahmad, vol. 24, p. 479, vol. 45, p. 290; Musnad of al-Darimi, vol. 3, p. 753; Khalq Af‘al al-Ibad by al-Bukhari, p. 96; Sahih of Muslim, vol. 4, p. 2080; Sunan of ibn Majah, vol. 2, pp. 162 and 174; Sunan of Abi Dawud, vol. 4, p. 13; Sunan of al-Tirmidhi, vol. 5, pp. 483 and 496; Musnad of al-Bazzar, vol. 16, p. 32; Amal al-Yawm Wa al-Laylah by al-Nasa’i, p. 390; Musnad of Abi Ya‘la, vol. 12, p. 44; Sahih of ibn Khuzaymah, vol. 4, p. 150; al-Du‘a by al-Tabarani, pp. 131 and 262; Amal al-Yawm Wa al-Layl by ibn al-Sunni, p. 475
↑[28] . Muwatta’ Malik, vol. 2, p. 128; Musannaf of ibn Abi Shaybah, vol. 5, p. 44; Musnad of Ahmad, vol. 39, p. 258; Khalq Af‘al al-Ibad by al-Bukhari, p. 96; Sunan of Abi Dawud, vol. 4, p. 12; Sunan of al-Tirmidhi, vol. 5, p. 541; Amal al-Yawm Wa al-Laylah by al-Nasa’i, p. 453; al-Du‘a by al-Tabarani, p. 333; Amal al-Yawm Wa al-Layl by ibn al-Sunni, p. 594; al-Mustadrak Ala al-Sahihain by al-Hakim, vol. 1, p. 733; al-Da‘awat al-Kabir by al-Bayhaqi, vol. 1, p. 552
↑[29] . Al-Du‘a by al-Dabbi, vol. 1, p. 296; Musannaf of Abd al-Razzaq, vol. 4, p. 336; Musannaf of ibn Abi Shaybah, vol. 5, p. 47; Musnad of Ishaq ibn Rahwayh, vol. 5, p. 35; Musnad of Ahmad, vol. 4, p. 20; Sahih of al-Bukhari, vol. 4, p. 147; Sunan of ibn Majah, vol. 2, p. 164; Sunan of Abi Dawud, vol. 4, p. 235; Sunan of al-Tirmidhi, vol. 4, p. 396; Musnad of al-Bazzar, vol. 4, p. 304; Amal al-Yawm Wa al-Laylah by al-Nasa’i, p. 553; Makarim al-Akhlaq by al-Khara’iti, p. 342; Amal al-Yawm Wa al-Layl by ibn al-Sunni, p. 588
↑[30] . Musnad of Abi Dawud al-Tayalisi, vol. 1, p. 77; Musannaf of ibn Abi Shaybah, vol. 6, p. 35; Musnad of Ahmad, vol. 1, p. 498; al-Muntakhab Min Musnad Abd ibn Humayd, p. 48; al-Adab al-Mufrad by al-Bukhari, p. 230; Sunan of ibn Majah, vol. 2, p. 273; Sunan of Abi Dawud, vol. 4, p. 323; Tarikh ibn Abi Khaythamah (third book), vol. 2, p. 370; Sunan of al-Tirmidhi, vol. 5, p. 465; Musnad of al-Bazzar, vol. 2, p. 19; Amal al-Yawm Wa al-Laylah by al-Nasa’i, p. 141; al-Kuna Wa al-Asma’ by al-Dulabi, vol. 1, p. 20; Makarim al-Akhlaq by al-Khara’iti, p. 284; al-Du‘a by al-Tabarani, p. 120; Amal al-Yawm Wa al-Layl by ibn al-Sunni, p. 45
↑[31] . Al-Jami‘ by Ma‘mar ibn Rashid, vol. 11, p. 19; al-Tabaqat al-Kubra by ibn Sa‘d, vol. 2, p. 212; Musannaf of ibn Abi Shaybah, vol. 6, p. 62; Musnad of Ishaq ibn Rahwayh, vol. 3, p. 725; Musnad of Ahmad, vol. 2, p. 10, vol. 41, p. 292; al-Muntakhab Min Musnad Abd ibn Humayd, p. 52; Sahih of al-Bukhari, vol. 7, p. 121; Sahih of Muslim, vol. 4, p. 722; Sunan of ibn Majah, vol. 2, p. 163; Sunan of al-Tirmidhi, vol. 5, p. 561; Gharib al-Hadith by Ibrahim al-Harbi, vol. 2, p. 813; al-Ahad Wa al-Mathani by ibn Abi Asim, vol. 6, p. 24; Musnad of al-Bazzar, vol. 3, p. 80; Amal al-Yawm Wa al-Laylah by al-Nasa’i, p. 558; Musnad of Abi Ya‘la, vol. 6, p. 466, vol. 8, p. 239; al-Du‘a by al-Tabarani, p. 337
↑[32] . Al-A‘raf/ 196
↑[33] . At-Tawbah/ 129
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