لاَّ تُدْرِكُهُ الأَبْصَارُ وَهُوَ يُدْرِكُ الأَبْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ** فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئاً وَهُوَ حَسِيرٌ

Prophet's Guidance on treating those touched by the Evil Eye

The effect of the evil eye on a person is not explicitly described in the texts. However, Ibn Al-Qayyam, may Allah have mercy on him, provided a detailed explanation. The text below is a translation from his book زاد المعاد under the heading :

فَصْلٌ فِي هَدْيِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي عِلَاجِ الْمُصَابِ بِالْعَيْنِ

رَوَى مسلم فِي صَحِيحِهِ عَنِ ابْنِ عَبَّاسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:  الْعَيْنُ حَقٌّ وَلَوْ كَانَ شَيْءٌ سَابَقَ الْقَدَرَ، لَسَبَقَتْهُ الْعَيْنُ

Muslim narrated in his Sahih from Ibn Abbas, who said: The Messenger of Allah صلى الله عليه وسلم said: “The evil eye is real, and if anything could outpace the decree, it would be the evil eye” (Muslim).

وفى "صحيحه" أيضاً عن أنس: "أنَّ النبى صلى الله عليه وسلم رخَّصَ فى الرُّقية مِن الحُمَةِ، والعَيْنِ والنَّملةِ

In his Sahih, Muslim also narrated from Anas that Prophet صلى الله عليه وسلم permitted Ruqyah (healing supplications) for fever, the evil eye, and skin ailments (Muslim, Book of Peace).

وفى "الصحيحين" من حديث أبى هريرة، قال: قال رسول الله صلى الله عليه وسلم: "العَيْنُ حَقٌ

In both Sahih Bukhari and Sahih Muslim, Abu Hurairah Radi Allaho Anh narrated that Prophet Muhammad صلى الله عليه وسلم said: “The evil eye is real” (Bukhari, Book of Medicine, and Muslim, Book of Peace)

وفى "سنن أبى داود" عن عائشة رضى الله عنها، قالت: كان يُؤمَرُ العائِنُ فيتوضَّأ، ثم يَغْتَسِلُ منه المَعِينُ

In Sunan Abi Dawud, Aishah (may Allah be pleased with her) said: “The one who caused the evil eye would be ordered to perform wudu' (ablution), and then the afflicted person would bathe with that water” (Sunan Abi Dawud, Book of Medicine).

وَفِي الصَّحِيحَيْنِ عَنْ عائشة قَالَتْ أَمَرَنِي النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، أَوْ أَمَرَ أَنْ نَسْتَرْقِيَ مِنَ الْعَيْنِ

In both Bukhari and Muslim, Aishah Radi Allaho Anha said: “The Prophet صلى الله عليه وسلم instructed me, or he instructed us, to seek Ruqyah for the evil eye (Bukhari, Book of Medicine, and Muslim, Book of Peace)

وذكر الترمذي، من حديث سفيان بن عُيَينةَ، عن عمرو بن دينار، عن عروة بن عامر، عن عُبيد بن رفاعة الزُّرَقىِّ، أنَّ أسماء بنت عُمَيْس قالت: يا رسولَ الله ؛ قَالَتْ: يَا رَسُولَ اللَّهِ! إِنَّ بَنِي جَعْفَرٍ تُصِيبُهُمُ الْعَيْنُ أَفَأَسْتَرْقِي لَهُمْ؟ فَقَالَ نَعَمْ فَلَوْ كَانَ شَيْءٌ يَسْبِقُ الْقَضَاءَ لَسَبَقَتْهُ الْعَيْنُ» قَالَ الترمذي: حَدِيثٌ حَسَنٌ صَحِيحٌ

In Sunan At-Tirmidhi, Asma bint Umays said: "O Messenger of Allah صلى الله عليه وسلم! The children of Ja'far are affected by the evil eye. Should I seek Ruqyah (healing prayer) for them?" He replied, "Yes, for if anything could precede the divine decree, it would be the evil eye."

وروى مالك رحمه الله، عن ابن شهابٍ، عن أبى أُمامةَ بن سهل بن حنيفٍ، قال: رأى عامرُ بن ربيعة سَهْلَ بن حُنَيف يغتسلُ، فقال: واللهِ ما رأيتُ كاليوم ولا جِلْدَ مُخَبَّأة، قال: فلُبِطَ سَهْلٌ، فأتى رسولُ الله صلى الله عليه وسلم عامراً، فتَغَيَّظَ عليه، وقال: "عَلامَ يَقْتُلُ أحدُكُم أخاهُ ؟ ألاَ بَرَّكْتَ ؟ اغْتَسِلْ له"، فغسل له عامرٌ وجهَه ويديه ومِرفَقَيْه ورُكبتيه، وأطرافَ رِجليه، وداخِلَة إزاره فى قدح، ثم صبَّ عليه، فراحَ مع الناس (أخرجه مالك في الموطأ، وأخرجه النسائي وابن ماجه وأحمد وابن حبان والحاكم في صحيحهما)

Malik (may Allah have mercy on him) narrated from Ibn Shihab, from Abu Umamah ibn Sahl ibn Hunayf, that Amir ibn Rabi'ah saw Sahl ibn Hunayf bathing and said: "By Allah, I have never seen skin as beautiful as this." Sahl immediately collapsed. The Prophet صلى الله عليه وسلم came to Amir, became angry with him, and said: "Why would one of you kill his brother? If you see something you like, say a blessing. Wash for him." So 'Amir washed his face, hands, elbows, knees, and the edges of his feet, as well as the inside of his garment in a container, and then poured it over Sahl, who recovered and joined the people.

وروى مالك رحمه الله أيضاً عن محمد بن أبى أُمامة بن سهل، عن أبيه هذا الحديث، وقال فيه: "إنَّ العيْنَ حقٌ، توضَّأْ لهُ"، فتوضَّأ له (أخرجه مالك في الموطأ وابن ماجه وأحمد)

Malik also narrated from Muhammad ibn Abi Umamah ibn Sahl, from his father, this same Hadith, and in it, the Prophet صلى الله عليه وسلم said: "The evil eye is real; perform wudu (ablution) for him." So 'Amir performed wudu for him.

وذكر عبد الرزَّاق، عن مَعْمَرٍ، عن ابن طاووس، عن أبيه مرفوعاً: "العَيْنُ حَقٌ، ولو كان شىءٌ سَابَقَ القَدَرَ، لَسَبَقَتْهُ العَيْنُ، وإذا اسْتُغْسِلَ أحدُكمْ، فَلْيَغْتَسِلْ"، ووصْله صحيحٌ

Abd Al-Razzaq narrated from Ma'mar, from Ibn Tawoos, from his father: "The evil eye is real, and if anything could precede the divine decree, it would be the evil eye. If you are asked to perform wudu for it, then do so".

قال الزُّهْرى: يُؤْمَر الرجل العائن بقدح، فيُدخِلُ كفَّه فيه، فيتمضمض، ثم يَمُجّه فى القدح، ويغسِلُ وجهه في القدح، ثم يُدخِل يده اليُسرى، فيصُبُّ على رُكبته اليُمنى في القَدَح، ثم يُدخِلُ يده اليُمنى، فيصُبُّ على رُكبته اليُسرى، ثم يَغْسِلُ داخِلَة إزارِهِ، ولا يُوضع القَدَحُ في الأرض، ثم يُصَبُّ على رأس الرجل الذي تُصيبه العينُ من خلفه صبةً واحدةً (ذكره البيهقي في السنن)

Al-Zuhri said: "The person who caused the evil eye should be asked to take a container, dip his hand into it, then rinse his mouth and spit into the container. He should wash his face in it, then pour water with his left hand over his right knee into the container, and with his right hand over his left knee. He should wash the inside of his garment, and the container should not be placed on the ground. Then the water is poured over the head of the afflicted person from behind, in one pour".

The evil eye is of two types: one from humans and one from Jinn.

فقد صح عن أُمِّ سلمةَ، أنَّ النبىَّ صلى الله عليه وسلم رأى فى بيتها جاريةً فى وجهها سَفْعَةٌ، فقال: "اسْتَرقُوا لها، فإنَّ بها النَّظرَة (أخرجه البخاري في الطب، ومسلم في السلام. والحاكم وأبو نعيم)

It has been authentically narrated from Umm Salama Radi Allaho Anha that Prophet Muhammad صلى الله عليه وسلم saw a girl in her house with a mark on her face, and he said: "Seek Ruqyah for her, for she is afflicted by the evil eye".

Al-Husayn ibn Mas'ud Al-Farra' said: "The term 'Saf'ah ~ سفعة' refers to a 'gaze,' meaning from the Jinn. It is said that this is the result of an evil eye from the Jinn, which can be more penetrating than the tips of spears."

ويُذكر عن جابر يرفعه: "إنَّ العَيْنَ لتُدْخِلُ الرجُلَ القَبْرَ، والجَمَلَ القِدْرَ" (أخرجه البزار بسند حسن بمعناه)

It is narrated from Jabir that he attributed to the Prophet صلى الله عليه وسلم saying: "The evil eye can send a man to his grave and a camel to the cooking pot".

وَعَنْ أبي سعيد، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَتَعَوَّذُ مِنَ الْجَانِّ، وَمِنْ عَيْنِ الْإِنْسَانِ (أخرجه النسائي وابن ماجه، والترمذي وحسنه)

It is also narrated from Abu Sa'id Radi Allaho Anh that the Prophet صلى الله عليه وسلم used to seek refuge from the Jinn and the evil eye of humans.

A group of people with limited understanding of religious and rational matters have rejected the concept of the evil eye, claiming it to be mere illusions without any reality. These people are among the most ignorant, possessing the thickest veils over their hearts, the dullest natures, and the farthest understanding of the nature of souls and spirits, their characteristics, actions, and influences. Reasonable people from different nations and religions do not deny the existence of the evil eye, even if they differ on its causes and the nature of its influence.

One group of scholars said: When the soul of the one casting the evil eye is affected by negative emotions, a harmful force is emitted from their eye and reaches the afflicted person, causing them harm. They said: This is not to be rejected, just as we do not reject the idea of venom being emitted from a snake, which can cause harm upon contact with a person, potentially killing them. There is a well-known type of snake whose mere gaze at a person can be fatal, and the evil eye works similarly.

Another group suggested that it is possible that invisible particles may be emitted from the eye of the person casting the evil eye, reaching the afflicted individual, entering through the pores of their body, and causing harm.

Yet another group believed that Allah has made it a habit to create harm when the one casting the evil eye looks at their target, without any actual force or cause coming from them. This view is held by those who deny the existence of causality and natural forces in the world. These people have closed off the door to understanding causes, effects, and influences, and they have opposed the consensus of reasonable people. There is no doubt that Allah Has created various forces and qualities within bodies and souls, and many of them have distinct properties and influencing characteristics. No rational person can deny the effect that souls can have on bodies.

The influence of the evil eye on the body is a well-observed and tangible phenomenon. You can see how a person’s face can turn red when he is looked at by someone he feels embarrassed or shy in front of, or how his face can turn pale when looked at by someone he fears. People have witnessed individuals becoming ill or weak just from being looked at. This is all due to the effect of spirits, and because the spirit is so closely linked to the eye, the action is attributed to the eye, though it is not the eye that causes the effect but the spirit. Spirits differ in their characteristics, strengths, and qualities, and the spirit of the envious person is particularly harmful to the one being envied. This is why Allah commanded His Prophet صلى الله عليه وسلم to seek refuge from the harm of the envious.

The harm caused by the envious person to the envied is undeniable and is the foundation of the evil eye. The malicious, envious soul takes on a harmful state and encounters the one being envied, impacting them with this negative energy. The situation can be compared to a snake, where venom lies dormant within it, but when it encounters its enemy, it releases a harmful, angry energy that can cause damage.

Some of this harmful energy is so intense that it can cause a miscarriage, while other times it can affect a person's sight. As the Prophet صلى الله عليه وسلم said regarding certain types of snakes, like the "Abtar" and the snake with two stripes: "They strike with their eyes, and they cause miscarriages" (Narrated by Al-Bukhari in the chapter of Creation, and Muslim in the chapter of Peace. This snake is called "Abtar" because it has a short tail, and the snake with two stripes has two lines on its back.)

In some cases, the evil eye can affect a person just by being looked at, without any physical contact, due to the intense malice of the envious soul and its harmful energy. The effect of the evil eye is not limited to physical contact, as some may believe. The impact can occur through direct contact, seeing, or even the spirit's focus on the individual. It can also happen through prayers, supplications, or even imagination. The harmful influence of the one casting the evil eye does not depend solely on their sight; an envious person can harm someone even if they are blind, as the harmful energy of their soul can be triggered by merely describing the thing they envy, even without seeing it.

Many people have witnessed the evil eye affecting a person just by hearing a description of what they admire. Allah says to His Prophet صلى الله عليه وسلم:

وَإِن يَكَادُ ٱلَّذِينَ كَفَرُوا۟ لَيُزْلِقُونَكَ بِأَبْصَـٰرِهِمْ لَمَّا سَمِعُوا۟ ٱلذِّكْرَ وَيَقُولُونَ إِنَّهُۥ لَمَجْنُونٌ (القلم ٥١)

"And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message" (Surah Al-Qalam, 68:51).

اور کافر جب (یہ) نصیحت کی کتاب سنتے ہیں تو یوں لگتے ہیں کہ آپ کو اپنی نگاہوں سے پھسلا دیں گے اور کہتے ہیں کہ یہ تو دیوانہ ہے

Allah also says:

قُلْ أَعُوذُ بِرَبِّ ٱلْفَلَقِ ١ مِن شَرِّ مَا خَلَقَ ٢ وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ٣ وَمِن شَرِّ ٱلنَّفَّـٰثَـٰتِ فِى ٱلْعُقَدِ ٤ وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ ٥

Say, (O Prophet), “I seek refuge in the Lord of the daybreak, from the evil of everything He has created, and from the evil of the night when it grows dark, and from the evil of those witches casting spells by blowing onto knots, and from the evil of an envier when he envies. (Surah Al-Falaq, 113:1-5).

آپ کہہ دیجئے! کہ میں صبح کے رب کی پناه میں آتا ہوں، ہر اس چیز کے شر سے جو اس نے پیدا کی ہے ، اور رات کی تاریکی کے شر سے جب کہ وہ چھا جائے ، اور گرہوں میں پھونکنے والوں (یا والیوں) کے شر سے ، اور حسد کرنے والے کے شر سے بھی (میں اللہ کی پناہ مانگتا ہوں) جب وہ حسد کرے۔

Every person who casts the evil eye is an envier, but not every envier casts the evil eye. Since envy is broader than the evil eye, seeking refuge from the envier also includes protection from the evil eye. The evil eye is like arrows shot from the soul of the envier or the one casting the evil eye towards the one they envy. Sometimes it hits the target, and sometimes it misses. If it strikes an unprotected person, it will undoubtedly harm them, but if the person is cautious and spiritually protected, the arrows cannot reach them. Sometimes, the arrows are even returned to the one who cast them. This is akin to physical shooting; one comes from souls and spirits, and the other from bodies and objects.

The root of the evil eye comes from the admiration of the one casting it, followed by the malicious condition of their soul, which is then reinforced by a harmful gaze. Sometimes, a person can even harm themselves with the evil eye, or harm others unintentionally due to their nature. This is the worst type of behavior in humans. Some scholars have stated that if someone is known to cause harm through the evil eye, the ruler should detain them and provide for their needs until they pass away. This is undoubtedly the correct approach.

The Prophetic method for treating this ailment consists of several types.

روى أبو داود فى "سننه" عن سهل بن حُنَيفٍ، قال: مررْنا بَسيْلٍ، فدخلتُ، فاغتسلتُ فيه، فخرجتُ محموماً، فنُمِيَ ذلك إلى رسول الله صلى الله عليه وسلم، فقال: "مُرُوا أبا ثابتٍ يَتَعَوَّذُ". قال: فقلتُ: يا سيدي ؛ والرُّقَى صالحة ؟ فقال: "لا رُقيةَ إلا في نَفْسٍ، أو حُمَةٍ، أو لَدْغَةٍ" (شرح سنن أبي داود للعباد - المجلد 438 - الصفحة 9)

It is reported in Sunan Abi Dawud from Sahl ibn Hunayf Radi Allaho Anh, who said: "We passed by a stream, and I entered and bathed in it. I came out with a fever. This was reported to the Messenger of Allah صلى الله عليه وسلم, who said: 'Order Abu Thabit to seek refuge (perform Ruqyah for him).' I asked: 'O my master, are Ruqyah and supplications effective?' He said: 'There is no Ruqyah except for envy, poison, or stings'"

Among the recommended supplications and Ruqyah are frequent recitations of the last two chapters of  Quran (Al-Mu'awwidhatayn), Surah Fatihah, Ayat Al-Kursi, and other Prophetic supplications, such as:

أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ شَرِّ مَا خَلَقَ

"I seek refuge in the perfect words of Allah from the evil of what He has created." (Hisn al-Muslim 216)

"أعوذُ بكلماتِ اللهِ التامَّةِ، مِن كُلِّ شيطانٍ وهامَّةٍ، ومِن كُلِّ عَيْنٍ لامَّةٍ

And similar to the supplication: “I seek refuge in the perfect words of Allah from every devil and poisonous creature, and from every harmful eye.” (Sahih al-Bukhari 3371)

أعُوذُ بِكَلِمَـاتِ اللـهِ التَّامَّاتِ، الَّتِي لا يُجَاوِزُهُنَّ بَرٌّ وَلَا فَاجِرٌ مِنْ شَرِّ مَا خَلَقَ، وبَرَأَ وذَرَأ، وَمِنْ شَرِّ مَا يَنْزِلُ مِنَ السَّمَاءِ، وَمِنْ شَرِّ مَا يَعْرُجُ فِيهَا، وَمِنْ شَرِّ مَا ذَرَأَ فِي الأرْضِ، وَمِنْ شَرِّ مَا يَخْرُجُ مِنْهَا، وَمِنْ شَرِّ فِتَنِ اللَّيْلِ والنَّهَارِ، ومِنْ شَرِّ كُلِّ طَارِقٍ إلاَّ طَارِقاً يَطْرُقُ بِخَيْرٍ يَارَحْمـنُ

And similar to: “I seek refuge in the perfect words of Allah, which neither the righteous nor the wicked can surpass, from the evil of what He created, brought into existence, and scattered, and from the evil that descends from the sky, and the evil that ascends to it, and from the evil of what He has created on the earth, and the evil that comes out from it, and from the evil of trials of the night and day, and from the evil of the night visitors, except for the one who comes with good, O Most Merciful.” (Hisn al-Muslim 247)

"أَعُوذُ بكلماتِ اللهِ التامَّةِ مِن غضبه وعِقَابه، ومِن شرِّ عباده، ومِن هَمَزات الشياطينِ وأن يَحضُرونِ

And among them: “I seek refuge in the perfect words of Allah from His anger, His punishment, the evil of His servants, the whispers of the devils, and from their presence.” (Hisn al-Muslim 113)

"اللَّهُمَّ إنى أعوذُ بوجْهِكَ الكريم، وكلماتِك التامَّاتِ من شرِّ ما أنت آخِذٌ بناصيته، اللَّهُمَّ أنتَ تكشِفُ المأثَمَ والمَغْرَمَ، اللَّهُمَّ إنه لا يُهْزَمُ جُنْدُكَ، ولا يُخلَفُ وعدُك، سبحانَك وبحمدِك (رَوَاهُ أَبُو دَاوُد)

And also: “O Allah, I seek refuge in Your noble Face and Your perfect words from the evil of whatever You have taken control over. O Allah, You are the One who removes sin and debt (or Maghram means a loss in business, etc.). O Allah, Your army cannot be defeated, and Your promise is never broken. Glory and praise be to You.”

 أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ الَّتِي لَا يُجَاوِزُهُنَّ بَرٌّ، وَلَا فَاجِرٌ مِنْ شَرِّ مَا يَنْزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا، وَمِنْ شَرِّ مَا ذَرَأَ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا، وَمِنْ شَرِّ فِتَنِ اللَّيْلِ وَفِتَنِ النَّهَارِ، وَمِنْ شَرِّ طَوَارِقِ اللَّيْلِ وَالنَّهَارِ إِلَّا طَارِقًا يَطْرُقُ بِخَيْرٍ يَا رَحْمَنُ (روى الطبراني في الكبير)

"I seek refuge in the perfect words of Allah, which no righteous or wicked person can surpass, from the evil of what descends from the sky and what ascends into it, and from the evil of what He created in the earth and what comes out of it, and from the trials of the night and the trials of the day, and from the evil of the visitors of the night and the day, except the visitor who comes with good, O Most Merciful."

اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلَّا أَنْتَ، عَلَيْكَ تَوَكَّلْتُ، وَأَنْتَ رَبُّ الْعَرْشِ الْعَظِيمِ، مَا شَاءَ اللَّهُ كَانَ، وَمَا لَمْ يَشَأْ لَمْ يَكُنْ، لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا، وَأَحْصَى كُلَّ شَيْءٍ عَدَدًا، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي، وَشَرِّ الشَّيْطَانِ وَشِرْكِهِ، وَمِنْ شَرِّ كُلِّ دَابَّةٍ أَنْتَ آخِذٌ بِنَاصِيَتِهَا، إِنَّ رَبِّي عَلَى صِرَاطٍ مُسْتَقِيمٍ (زاد المعاد)

And among them: “O Allah, You are my Lord; there is no Elaah (deity of worship) but You. In You I place my trust, and You are the Lord of the Mighty Throne. Whatever Allah wills will happen, and what He does not will never happens. There is no power and no strength except by Allah. I know that Allah has power over all things, and that Allah has encompassed everything with His knowledge and has counted everything in number. O Allah, I seek refuge in You from the evil of myself, and from the evil of Sheytaan and his partners, and from the evil of every creature whose forelock You hold. Truly, my Lord is on a straight path.”

And whoever has experienced these supplications and prayers knows the extent of their benefit and the great need for them. They prevent the effect of the evil eye and repel it after it has reached a person, depending on the strength of the faith of the one reciting them, the strength of their soul, their preparedness, their reliance on Allah, and the steadiness of their heart. These supplications are like a weapon, and a weapon’s effectiveness depends on the one wielding it.

If someone fears that their evil eye might harm another, they should counter it by saying:

اللَّهُمَّ بَارِكْ عليه, ما شاء الله لا قُوَّة إلا بالله

"O Allah, bless them," just as the Prophet صلى الله عليه وسلم told Amir ibn Rabi'ah when he had cast the evil eye on Sahl ibn Hunayf: “Why did you not say: 'O Allah, bless him?'” This means one should say: "O Allah, bless them."

Another way to ward off the evil eye is by saying: "What Allah has willed, there is no power except with Allah." Hisham ibn 'Urwah reported from his father that whenever he saw something that pleased him or entered one of his gardens, he would say: "What Allah has willed, there is no power except with Allah."

Additionally, there is a Ruqyah (healing prayer) of Jibril (peace be upon him) for the Messenger of Allah, Prophet Muhammad صلى الله عليه وسلم, which is narrated in Sahih Muslim:

باسمِ اللهِ أَرْقِيكَ، مِنْ كُلِّ شَىْءٍ يُؤذيكَ، مِنْ شَرِّ كُلِّ نفسٍ أو عَيْنِ حَاسدٍ اللهُ يَشفِيكَ، باسمِ اللهِ أرْقِيكَ (رواه مسلم)

“In the name of Allah, I perform Ruqyah for you, from everything that harms you, from the evil of every soul or envious eye. May Allah heal you, in the name of Allah, I perform Ruqyah for you”.

A group of the early scholars also believed that it was permissible to write Quranic verses, wash them, and drink the water. Mujahid said: "There is no harm in writing the Quran, washing it, and then giving it to the sick to drink." Similar statements are attributed to Abu Qilabah.

It is also mentioned that Ibn Abbas commanded that the Quranic verses be written for a woman who had difficulty in childbirth, then the writing should be washed and the water given to her to drink. Ayyub said: "I saw Abu Qilabah write some Quranic verses, wash them with water, and then give the water to a man who was suffering from pain."

Just as there are natural properties in things that medical professionals cannot fully explain, yet they acknowledge their effects and consider them beyond the understanding of conventional medicine, so too can we not deny the spiritual remedies prescribed in religious teachings. In fact, the treatment of this ailment through washing (as taught by the Prophet صلى الله عليه وسلم) is something that sound minds acknowledge and recognize for its appropriateness.

If someone asks: "It is clear how washing helps, but what is the relevance of pouring that water on the afflicted person?" The answer is that water is used to extinguish the harmful spiritual "fire" of the one casting the evil eye and to neutralize the negative energy emanating from them. Just as the harmful energy within the envious person is extinguished by this washing, the same water is used to neutralize its effect on the afflicted people/individuals after they have been affected by the envious person. Water that extinguishes fire is used in several natural remedies, as mentioned by medical professionals. So, using the water that has extinguished the harmful spiritual energy of the one casting the evil eye as a remedy for the afflicted person is not surprising and is entirely fitting for this illness.

In comparison, natural remedies provided by conventional medicine are like the basic treatments provided by amateurs compared to the remedies prescribed by the prophets. The difference between the two is vast—just as the difference between the knowledge of a skilled healer and an untrained practitioner is great, the gap between the treatments prescribed by the prophets and conventional remedies is even more significant.

Thus, the harmony between wisdom and religious law becomes clear, and one does not contradict the other. Allah guides whomever He wills to the right path, and He opens all doors of success for those who continuously knock on the door of divine guidance.

Another method of treatment and precaution against the evil eye is to conceal the beauty of someone who is feared to be affected by it. For example, Al-Baghawi mentioned in Sharh As-Sunnah that Uthman Radi Allaho Anh once saw a handsome boy and said: "Darken the dimple in his chin so the evil eye does not affect him." In his explanation, Al-Baghawi stated that "darken the dimple" meant to blacken the dimple in the boy’s chin, referring to the little indentation in a young boy's chin.

Al-Khattabi, in his book Gharib al-Hadith, also narrated that Uthman Radi Allaho Anh once saw a boy who was susceptible to the evil eye and said: "Darken his dimple." Abu Amr reported that he asked Ahmad ibn Yahya about this, and Ahmad explained that the "dimple" refers to the little indentation in the boy’s chin. "Darkening" means to make that spot appear less attractive to ward off the evil eye.

Our suggestion : If it is difficult to find the person who cast the evil eye, then the patient should take Hijamah & seek help with Ruqyah (download the filw from link below):

https://www.tibbenabawi.org/images/Ruqyah_for_evil_eye_Magic_Touh_of_Sheytaan.pdf