الْعَيْنُ حَقٌّ، وَالرُّقَى حَقٌّ، وَالسِّحْرُ حَقٌّ، وَالْفَأْلُ حَقٌّ، وَالطِيَرَةُ لَيْسَتْ بِحَقٍّ، وَالْعَدْوَى لَيْسَتْ بِحَقٍّ، والطِّيبُ نُشْرَةٌ وَالْعَسَلُ نُشْرَةٌ، وَالرُّكُوبُ نُشْرَةٌ، وَالنَّظَرُ إِلَى الْخُضْرَةِ نُشْرَةٌ۔

Evil effect of sight is right; charm is right; sorcery is right, and fa'l (auguring good) is right, while tiyarah (auguring evil) is not right, and spreading of a disease from one to the other is not right. Scent gives pleasure, honey gives pleasure, riding gives pleasure and looking at greenery gives pleasure.



Evil effect of sight is right; charm is right; sorcery is right, and fa'l...

— Imam Ali a.s.
(Nahj al-Balagha — Peak of Eloquence: Hadith #400)

Personal Reflection

In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, the Lord of all the worlds. Peace and blessings be upon our beloved Prophet Muhammad (), his pure progeny, and his noble companions.

In this profound hadith, Imam Ali (عَلَيْهِ ٱلسَّلَامُ) highlights various aspects of human belief and superstitions. He begins by stating that the evil effect of sight, or the harmful gaze, is indeed a reality. This refers to the belief that a person's gaze can have negative consequences on others, causing harm or misfortune. The Imam emphasizes the truth of this belief, indicating that it is not a mere superstition but a genuine phenomenon.

To support this notion, we find evidence in the Quran. In Surah Al-Qalam (68:51-52), Allah (سُبْحَانَهُ وَتَعَالَىٰ) warns against the evil eye, saying,

And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message, and they say, 'Indeed, he is mad.' But it is not except a reminder to the worlds.

This verse indicates that the disbelievers can harm the Prophet () with their evil gaze, causing him distress and attempting to discredit his message.

Furthermore, in Surah Al-Falaq (113:4), Allah (سُبْحَانَهُ وَتَعَالَىٰ) instructs the Prophet () to seek refuge from the evil of those who envy and harm others with their gaze, saying,

And from the evil of an envier when he envies.

This verse affirms the reality of the evil eye and the need for protection from its harmful effects.

Moving on, Imam Ali (عَلَيْهِ ٱلسَّلَامُ) mentions that charm, sorcery, and fa'l (auguring good) are also realities. Charm refers to the use of certain objects or rituals to bring about a desired outcome or influence others. Sorcery, on the other hand, involves the use of supernatural powers or magic to manipulate or harm others. Fa'l, or auguring good, is the practice of seeking signs or omens to predict favorable outcomes or make decisions.

These practices, although condemned in Islam, are acknowledged as real phenomena by Imam Ali (عَلَيْهِ ٱلسَّلَامُ). However, it is important to note that Islam strictly prohibits engaging in such practices as they involve seeking assistance or power from sources other than Allah (سُبْحَانَهُ وَتَعَالَىٰ). Muslims are commanded to rely solely on Allah and His guidance.

In Surah Al-Baqarah (2:102), Allah (سُبْحَانَهُ وَتَعَالَىٰ) narrates the story of Prophet Solomon (عَلَيْهِ ٱلسَّلَامُ) and how he was tested with sorcery. The verse states,

And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, 'We are a trial, so do not disbelieve [by practicing magic].' And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah. And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.

From this verse, we learn that sorcery is a real phenomenon that was taught by the devils to people during the time of Prophet Solomon (عَلَيْهِ ٱلسَّلَامُ). However, it is important to note that the harm caused by sorcery can only occur with the permission of Allah (سُبْحَانَهُ وَتَعَالَىٰ). This serves as a reminder that Allah is the ultimate source of power and control, and no one can harm or benefit others except by His will.

Imam Ali (عَلَيْهِ ٱلسَّلَامُ) then goes on to mention that tiyarah, or auguring evil, is not a reality. Tiyarah refers to the belief that certain signs or omens can predict negative outcomes or bring misfortune. The Imam dismisses this belief, indicating that it is not based on truth or reality.

In Islam, we are taught to rely on Allah (سُبْحَانَهُ وَتَعَالَىٰ) alone and to trust in His divine decree. The concept of tiyarah contradicts this fundamental belief, as it suggests that certain signs or omens can determine our fate. Allah (سُبْحَانَهُ وَتَعَالَىٰ) reminds us in Surah Al-Hadid (57:22) that no misfortune can befall us except by the will of Allah, saying,

No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being - indeed that, for Allah, is easy.

Imam Ali (عَلَيْهِ ٱلسَّلَامُ) further states that the spreading of disease from one person to another is not a reality. This statement is particularly relevant in the context of the current pandemic we are facing. The Imam emphasizes that disease transmission is not based on any supernatural or mystical factors, but rather on scientific explanations such as the spread of germs or viruses.

In Islam, we are encouraged to take necessary precautions to prevent the spread of diseases and to seek medical treatment when needed. The Prophet Muhammad () said,

There is no disease that Allah has created, except that He also has created its treatment.

This hadith highlights the importance of seeking medical help and taking practical measures to protect ourselves and others from diseases.

Lastly, Imam Ali (عَلَيْهِ ٱلسَّلَامُ) mentions various sources of pleasure, such as scent, honey, riding, and looking at greenery. These examples serve as a reminder of the beauty and blessings that Allah (سُبْحَانَهُ وَتَعَالَىٰ) has bestowed upon us in this world. They also highlight the importance of appreciating and enjoying the natural wonders and bounties that surround us.

In conclusion, this hadith of Imam Ali (عَلَيْهِ ٱلسَّلَامُ) provides profound insights into various beliefs and practices prevalent in society. It emphasizes the reality of certain phenomena such as the evil eye, charm, sorcery, and fa'l, while dismissing the notions of tiyarah and disease transmission through supernatural means. It reminds us of the importance of relying on Allah (سُبْحَانَهُ وَتَعَالَىٰ) alone and seeking His protection and guidance in all matters. May Allah (سُبْحَانَهُ وَتَعَالَىٰ) grant us the wisdom to discern truth from falsehood and to follow the path of righteousness.

. : . (Readers are advised to verify the sources mentioned above, and to independently research for an accurate understanding of Hadith. Remember, personal research and seeking guidance from scholars are essential in gaining a better insight. Please, do contact us if you find any wrong citations or explanations.)

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