Many people face challenges related to sihr (magic), al-‘ayn (the evil eye), and hasad (jealousy). These afflictions can disrupt health, relationships, and peace of mind.
Sometimes, people fall into even worse conditions by seeking dubious cures that have no basis in the Qur’an or the Sunnah. Knowledge becomes crucial. Without clarity, both the afflicted person and the would-be “healer” can turn to methods rooted in guesswork and misguidance.
In one of his works, Bada’i al-Fawaid, Ibn al-Qayyim (رحمه الله) mentions ten protective measures. (2/764)
If a person practices these ten steps, they can guard themselves against magic, the evil eye, and jealousy. This post organizes those measures, reflecting on how they bring relief and protection by turning wholeheartedly toward Allah ﷻ and following His guidance.
In the article that follows, you will see how each measure is supported by Qur’anic verses, hadith, and wise counsel from the Prophets and the scholars. It starts with seeking refuge in Allah and ends with affirming true Tawheed. Each step is connected to practical ways of living one’s faith in times of both ease and hardship.
1. Seeking Refuge in Allah
The first and most important measure is seeking refuge in Allah – التعوذي بالله.
Allah ﷻ says in Surah al-Falaq (113:1-5):
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ﴿١﴾ مِن شَرِّ مَا خَلَقَ ﴿٢﴾ وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ﴿٣﴾ وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ ﴿٤﴾ وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ ﴿٥﴾
Say, "I seek refuge in the Lord of daybreak. From the evil of that which He created, And from the evil of darkness when it settles, And from the evil of the blowers in knots, And from the evil of an envier when he envies."
When Satan tries to harm a believer, Allah directs:
وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ
“If an evil suggestion comes to you from Satan, then seek refuge in Allah…” (41:30)
And in another place:
وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ * وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ
“…and say, ‘My Lord, I seek refuge in You from the incitements of the devils; and I seek refuge in You, my Lord, lest they be present with me.’” (23:97)
These verses show that anyone harmed by shayṭān or magic must immediately return to Allah. Once a person understands that cure is in Allah’s hands, they run back to Him. He ﷻ is the one who upholds His servant.
2. Taqwa of Allah
The second measure is to have taqwa of Allah (عز وجل). Taqwa involves:
- Acting in obedience to Allah’s commands,
- Avoiding sins and prohibitions,
- Seeking Allah’s reward,
- Fearing His punishment.
Talq ibn Habib (رحمه الله) defined taqwa as:
“أن تعمل بطاعة الله، على نور من الله، ترجو ثواب الله. وأن تترك معصية الله، على نور من الله، تخاف عقاب الله.”
That you act on what Allah has legislated, upon a light of guidance from Allah, aiming for His reward, and leaving what He forbade, upon a light of guidance from Allah, fearing His punishment. (Siyar A'lām al-Nubalā 4/601)
Allah says:
وَالْعَاقِبَةُ لِلْمُتَّقِينَ
(“…and the best end is for the righteous.”) (28:83)
And also:
وَمَن يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا * وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ
(“…and whoever fears Allah, He will make a way out for him and will provide for him from where he does not expect.”) (65:2)
He further says:
«وَمَن يَتَّقِ اللَّهَ يُجْعَلْ لَهُ مِنْ أَمْرِهِ يُسْرًا
(“…whoever fears Allah, He will make his matter easy for him.”) (65:4)
These promises include the ease of removing evil eye, magic, or jealousy. When a person upholds taqwa, Allah protects that person in ways they do not anticipate. Allah also explains how patience and taqwa protect against the plots of enemies:
«وَإِن تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا»
(“…if you are patient and conscious of Allah, their plot will not harm you at all…”) (3:120)
And in another verse:
«إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيط»
(“Indeed, Allah is encompassing of what they do.”) (3:120)
The Prophet (ﷺ) said in a well-known hadith:
“احفظ الله يحفظك، احفظ الله تجده تجاهك”
(“Be mindful of Allah, and He will protect you. Be mindful of Allah, and you will find Him in front of you.”) (Jami' At-Tirmidhi: 2516)
This hadith shows that if a person protects three things—Allah’s commands, His prohibitions, and His boundaries—then Allah ﷻ will protect them in two ways: their worldly affairs and their religious affairs.
Ibn Rajab al-Hanbali (رحمه الله) wrote an entire explanation of this hadith (the hadith of ‘Abdullah ibn ‘Abbas in Tirmidhi) called “نور الاقتباس في مشكاة وصية النبي لابن عباس”.
He explains that “احفظ الله يحفظك” encompasses the idea that safeguarding one’s obligations toward Allah leads to divine protection in all areas.
Allah ﷻ says:
«وَلَوْ أَنَّ أَهْلَ الْقُرَىٰ آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاءِ وَالْأَرْضِ»
(“If only the people of the cities had believed and feared Allah, We would have opened upon them blessings from the heaven and the earth…”) (7:96)
These blessings include health (الصحة والعافية) and righteous children.
3. Patience in the Face of an Enemy
The third measure is patience when facing an enemy or someone who intends harm. Patience (صبر) is described by Ibn al-Qayyim (رحمه الله) as a mount or a vessel that never misleads its rider. It carries a person through trials, similar to the Ark of Nuh (عليه السلام). Allah ﷻ says:
«وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ»
(“…evil plotting does not encompass except those who practice it.”) (35:43)
If people plot, it will return upon them. Ibn al-Qayyim points out:
“فما نُصِرَ على حَاسده وعدوه بمثل الصبرعليه.”
“No one achieves victory over a jealous or hostile person in a better way than being patient over him.” Bada’i al-Fawaid (2:766)
Patience means restraining the self. Instead of responding in kind, a person channels the offense into a means of growth. If someone throws bitterness, one tries to sweeten it. This approach turns adversity into an ally rather than letting it bring stagnation or despair.
4. Reliance on Allah
The fourth measure is التوكل على الله (reliance on Allah). This means having complete ثقة القلب (trust of the heart) that Allah ﷻ is sufficient. Allah asks:
«أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ»
(“Is Allah not enough for His servant?”) (39:36)
He says:
«وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ»
(“…and whoever relies upon Allah—then He is sufficient for him.”) (65:3)
The Prophet (ﷺ) taught:
“واعلم أن الأمة لو اجتمعوا على أن ينفعوك بشيء لم ينفعوك إلا بشيء قد كتبه الله لك…”
(“Know that if the entire nation gathered to benefit you with something, they would not benefit you except with something Allah had already written for you…”) (Jami' At-Tirmidhi: 2516)
This principle removes fear. When a believer trusts that all outcomes lie with Allah, nothing shakes that confidence. The story of Musa (عليه السلام) at the Red Sea illustrates this. His people saw Fir‘awn behind them and the sea ahead, thinking they were finished:
«إِنَّا لَمُدْرَكُونَ»
(“We will surely be overtaken!”) (26:61)
But Musa (عليه السلام) said:
«كَلَّا إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ»
(“No! Indeed, my Lord is with me; He will guide me.”) (26:62)
Allah then commanded him to strike the sea with his staff, and it parted. This was Allah’s help in response to Musa’s tawakkul. Similarly, Yunus (عليه السلام) in the stomach of the whale turned to Allah alone, knowing that no one else could rescue him.
This reliance is also seen in a hadith from Imam al-Bukhari, where Jabir ibn ‘Abdullah (رضي الله عنهما) narrated that during an expedition, the Prophet (ﷺ) rested under a tree, hanging his weapon on a branch. A man took the Prophet’s (ﷺ) sword and stood over him, saying:
“Who will stop me from harming you?”
The Prophet (ﷺ) replied three times:
“Allah.”
The sword fell, and the Prophet (ﷺ) then asked,
“Who will stop me from harming you?”
The man said,
“You are a good man.”
Reliance on Allah was the cause of the Prophet’s (ﷺ) safety. (Sahih Al-Bukhari:2910)
5. Not Dwelling on the Affliction
The fifth measure involves emptying the mind of constant focus on the problem. Some people dwell on their affliction (evil eye, magic, or hasad) until it consumes them. This dwelling increases stress and can worsen the condition. Ibn al-Qayyim writes that one of the most beneficial ways to find relief is to be somewhat “heedless” of the harm. A person who observes every slight, every handshake, or every phone call can spiral into negative thinking. If you think someone did not greet you properly, or that a friend’s delayed call implies hidden envy, you only harm yourself. The advice is to stay busy with productive tasks and avoid letting an enemy’s potential jealousy linger in the heart. A poet said:
“ولقد أمر على السفيه يسبنيفأمرّ ثمّة وأقول لا يعنيني.”
(“I pass by the dimwitted one who insults me; I move on and say, ‘Perhaps he does not intend me.’”)
A person should not allow others to live in their mind “rent-free” and gain nothing but stress in return. Move forward without bringing old wrongs back into focus.
6. Turning to Allah with Sincerity
The sixth measure is ikhlāṣ—sincerity toward Allah. Iblis declared:
«فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ»
(“By Your might, I will surely mislead them all…”) (38:82)
But in the next verse, it is stated:
«إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ»
(“…except, among them, Your chosen servants.”) (38:83)
Shayṭān cannot misguide the servants of Allah who are sincere. Magic, evil eye, and jealousy are from Shayṭān. Maintaining ikhlāṣ repels his influence.
7. Sincere Repentance from Sins
The seventh measure is repentance, since sins may be a cause of affliction. The early righteous would notice that if they disobeyed Allah, they saw its effects in their homes, spouses, or children. Allah says:
«وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ»
(“…any calamity that befalls you is because of what your own hands have earned…”) (42:30)
Rather than blaming others, a believer points to their own deeds first and seeks forgiveness. Allah says in Surah al-Tahrim (66:8):
«يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا»
(“O you who believe, repent to Allah with a sincere repentance…”)
A sincere repentance has three conditions:
- Regret the sin whenever it is recalled,
- Leave the sin entirely and any path leading to it,
- Have a firm resolve never to return to it.
If the sin involves another person’s right, one must also seek that person’s pardon. Ibn al-Qayyim says:
“فما سلط على العبد من يؤذيه إلا بذنب يعلمه، وما لا يعلمه العبد.”
(“No one is placed in a position to harm a believer except because of a sin the believer committed—whether he knows it or not.”) Bada’i al-Fawaid (2:770)
Thus, constant repentance guards against further harm.
8. Giving Charity
The eighth measure is charity. The Prophet (ﷺ) said:
“الصدقة تطفئ غضب الرب.”
(“Charity extinguishes the anger of the Lord.”) (Jami' At-Tirmidhi:664)
In another hadith, he (ﷺ) said:
“داووا مرضاكم بالصدقة.”
(“Treat your sick ones with charity.”) (Marasil Abu Dawud: 105)
Ibn al-Qayyim mentions that charity has an amazing effect on repelling calamities, the evil eye, and envy. If someone is unwell or afflicted, giving charity is a means of healing and relief.
9. Responding with Goodness
The ninth measure involves extinguishing the flame of jealousy or hostility by doing good toward the one who harbors it. Allah ﷻ says:
«وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ * ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ * فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ»
(“Good and evil are not equal. Repel evil with what is better, and you will see that the one between whom and you there was enmity will become as though he was a devoted friend.”) (41:34)
Instead of retaliating, a person might offer a gift. Forgiveness is already hard; returning kindness to one who wronged you is even harder. Yet this is the method Allah instructs:
“ادفع بالتي هي أحسن.”
(“Repel [harm] with that which is better.”) (41:34)
Some scholars note that a way to attain this level is to pray for the person in private, asking Allah to guide them. When you finally face them in person, the heart finds it more natural to show kindness.
The Prophet (ﷺ) embodied this with his people. In Bukhari and Muslim, there is mention of a prophet from earlier nations who was beaten by his people until he bled, yet he said:
“اللهم اغفر لقومي فإنهم لا يعلمون.”
(“O Allah, forgive my people, for indeed they do not know.”) (Sahih Al-Bukhari: 3477)
The Prophet (ﷺ) would also seek excuses for those who harmed him. The believer who wants Allah to forgive their own shortcomings should likewise forgive others.
10. Affirming True Tawheed
The tenth and final measure is Tajreed al-Tawheed—complete devotion to the oneness of Allah. Believing firmly that He alone can cause harm or benefit eliminates fear of all else. Allah ﷻ says:
«وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ * وَإِن يُرِدْكَ بِخَيْرٍ فَلَا رَادَّ لِفَضْلِهِ»
(“If Allah should touch you with adversity, there is no remover of it except Him; and if He intends good for you, there is no repeller of His bounty…”) (11:107)
This core belief—that the pen has been lifted, the ink has dried, and no one can alter what Allah has decreed—removes the roots of fear and panic. It anchors the heart in the reality of divine power, ensuring that no matter how great an enemy or affliction appears, it cannot overpower Allah’s will.
Conclusion: A Prayer for Protection and Well-Being
These ten measures from Ibn al-Qayyim (رحمه الله) offer a roadmap for anyone seeking protection from evil eye, magic, and jealousy. In summary:
- Seeking refuge in Allah
- Practicing taqwa
- Remaining patient
- Relying on Allah
- Avoiding excessive focus on the affliction
- Turning to Allah with sincere devotion
- Repenting from sins
- Giving charity
- Responding to hostility with goodness
- Affirming the oneness and sole power of Allah
A person once asked for advice to combat magic, and these ten points served as his cure. These practices, grounded in the Qur’an and Sunnah, bring a believer close to Allah ﷻ. They also guard the heart from dwelling on negative forces, redirecting it instead toward faith and beneficial action.
May Allah ﷻ guide us, protect us, and grant us al-‘āqibah al-ḥamīdah (a good end). We ask Allah to keep us firm on the straight path and to cure the ailments of our hearts and bodies. He ﷻ has full power over all affairs.
Ready to deepen your understanding of Islam and seek Allah’s protection? Join us at AMAU Academy. Learn the skill of Ruqyah, safeguard your home and family, and elevate every aspect of your life as a committed Muslim. Enroll now to strengthen your faith and attain lasting spiritual growth.