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The Reality Of NAZAR (Evil Eye)
I agree with Ghamdi sb view on Nazr that it’s not in Quran and it’s an ilm based on experience.
However I want to understand the sanad of the Hadith and then meaning of Quran verse below to understand the counter narrative please which says Nazr is in Islam.
.Say: ‘I seek refuge with the Lord of the Dawn, from the mischief of created things; from the mischief of darkness as it overspreads; from the mischief of those who practice secret arts; and from the mischief of the envious one as he practices envy’” (Quran 113:1-5).
Ibn ‘Abbas narrated that the Messenger of Allah said:
If there was anything that could overcome the Decree then the (evil) eye would overcome it, and when you are requested to wash (due to it) then wash. (Jami’ at-Tirmidhi Vol. 4, Book 2, Hadith 2062)
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19 Replies
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The Reality Of NAZAR (Evil Eye)
updated 4 years ago
4 Members
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19
Replies
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Asslamualikum!
If it’s not too much trouble, can you please further elaborate your question?
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I want to know how these hadiths on Nazar are interpreted by JAG. The narrators are Hazrat Ayesha and Ibn Abbas and many others. Thank you.
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I don’t think we have any such article or video of Ghamidi Sahab discussing these Ahadith in detail (not to my knowledge at least).
But principally, all such Ahadith can be interpreted under the same principles as laid down in this video, if you haven’t already watched it.
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I totally agree with him but what I am still unsure of are the Ahadith in this matter.
He says this is not in religion? But then in the end says there are duas taught to us by prophet (saw) in case of evil eye. How do I put two and two together 🤷♀️
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These Duas shouldn’t be seen from the perspective of countering Nazar (Evil Eye) only, but rather from the perspective of the person initiating it. It is an expression of association of a Muslim with the Almighty and of our belief that beyond the realm of ’cause and effect’, everything happens with ALLAH’s Izn. I think as a Muslim we should always seek Allah’s protection from every kind of evil, whether it relates to physical world or Nafsi world. I believe this is what Prophet Muhammad (sws) taught us with these duas as well. It doesn’t necessarily proves or disproves the existence of any such thing; what it does is, it necessarily kills any room for superstitions and associating any kind of polytheistic beliefs with those superstitions.
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AoA I am sorry my question is still not answered. There are Ahadiths on evil eye. So when JAG says it’s “ not in religion”, I want to know how does he interpret those Ahadiths?
How can he then deny it’s not in religion when there are many Ahadiths on this.
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@Sohail Sahab!
Do we have Ghamidi Sahab’s opinion specifically addressing those Ahadith?
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Please let me know if any update on this.
1) how can someone say something is not in religion when there are Ahadiths about the matter from Hazrat Ayesha (RA) and sahabas.
2) Assume if Hazrat Ayesha (RA) was talking to me about Nazr, will I respond by saying “I am sorry it’s not in Quran so I can’t accept this information from you” (maaz Allah).
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Probably what Ghamidi saab means is that religion of Islam is specified through the words of Prophet which he specifically asked the believers to follow. It could be the word of Allah (Quran) or himself (Sunnah).
In my opinion, any authenticated hadith from the mouth of Prophet which he asked the believers to follow, is part of Islam.
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That’s the problem (your point 2), since Hazrat Ayesha (rta) is not talking to you directly and the mode of transmission of her words is not as Authentic as Quran & Sunnah. That’s why a lot of work needs to be done to actually make a sense of what Hazrat Ayesha (rta) in reality could’ve said. Especially when it’s a matter of religion.
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“That’s why a lot of work needs to be done to actually make a sense of what Hazrat Ayesha (rta) in reality could’ve said.”
What is the way to determine that ? Didn’t the hadith scientists already perform this task it by verifying the narrators’ reliability to the best of their ability ?
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Narrator’s reliability is one aspect but the scrutiny of content the narrator is portraying according to his understanding is another aspect. It was a human task which is not free from error, therefore, it is a continuous task. Nevertheless, no narration has ever added anything in the religion, neither has it reduced anything from the religion.
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Doesn’t the narrator try to quote the Prophet or Aisha verbatim ? Or he narrates his own interpretation of the nazar (evil eye) statement from them (if they said it) ?
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I will ask the narrators when I meet them Insha’Allah. But it is a principle of usool-e-Hadith that these words will not be verbatim as it is beyond human capacity to narrate everything verbatim which is of prose nature. Things of poetic nature (which rhyme) like some duas of the Prophet etc. have a stronger tendency to be transmitted in verbatim form.
Also this discussion is digressing now.
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Allah is not talking to me directly either. According to ghamdi sb if it’s proven that Hadith is authentic and it was indeed by our Prophet (saw) then it becomes binding upon us. So i guess we need to know what’s the authenticity of these ahadiths before we say they are not part of Islam.
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For answer, please refer to the following link from 14:07 to 21:01
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Could you explain the headache example of not being able to be tested in labs?
Most headaches happen in the nerves, blood vessels, and muscles that cover a person’s head and neck. Sometimes the muscles or blood vessels swell, tighten, or go through other changes that stimulate the surrounding nerves or put pressure on them.
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You’re discussing the physiology of headache, but there are kinds of migraine we do not know with certainty as to why they happen i.e. we know how they impact us from a biological stand-point but we do not know the exact triggers which cause them.
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