Tafsir of Yusuf 12:67

(And he said) advising them when he resolved to send them all, (Do not enter) (Egypt) (through one gate). He, upon him be peace, forbade them from that out of caution against the affliction of the evil eye. For they were men of beauty and goodly appearance, and they had become famous among the people of Egypt for the intimacy and honor they held with the King, which others did not possess. Thus, they were a likely target to be struck by the evil eye if they entered in a single group. Since they were unknown and obscure among the people during the first visit, he did not advise them to separate.

It is suggested that his fear for them regarding the evil eye on this occasion was because among them was his beloved, Benjamin, whom he sought solace in for his brother, Joseph—upon him be peace. Benjamin was not with them the first time, so he did not worry about them or concern himself with them [then] due to their poor treatment of Joseph. As for the claim that he forbade them to prevent them from being suspected, given the prior accusation that they were spies, it is a claim without any foundation. Similar to this is what was said: that this was done in the hope that they might hear news of Joseph, upon him be peace.

The evil eye is true, as has been authentically reported from the Messenger of Allah, may Allah bless him and grant him peace. It is also authentically reported with the addition: "If anything were to precede the divine decree, it would be the evil eye; and if you are asked to perform a ritual washing, then wash." It has also been reported that the evil eye leads a man into the grave and a camel into the cooking pot. The Prophet, may Allah bless him and grant him peace, used to seek refuge for [his grandsons] Al-Hasan and Al-Husayn, may Allah be pleased with them, by saying: "I seek refuge in the perfect words of Allah from every devil, every poisonous creature, and every evil eye." He would say: "Your father, Abraham, used to seek refuge for Ishmael and Isaac with them."

Some have written in detail on this subject, and there is no harm in you being aware of it: the effect of one thing upon another is either spiritual or physical, and each of these can be either spiritual or physical. Thus, there are four types under which fall the varieties of revelation, miracles, saintly wonders, inspirations, dreams, various kinds of sorcery, the evil eye, and talismans.

As for the first type—the effect of the spiritual upon the spiritual—it is like the effect of the higher principles on human souls by bestowing sciences and knowledge. Two categories fall under this:

1. That which relates to true knowledge, where it is cast into the soul prepared for it—like knowledge without the intermediary of teaching or learning—until it encompasses the reality of things as they are, according to human capacity, just as the sciences of the ancients and the moderns were cast into our Prophet, may Allah bless him and grant him peace, even though he did not recite any book before, nor did he transcribe one with his right hand.
2. That which relates to strong imagination, where one prepared for it is cast the power to strengthen their imagination of past events, perception of future unseen matters, dreams, and inspirations. Sorcery also falls under this type, where strong human souls influence other weaker human souls through the powers of imagination and fancy. This occurs with the simple-minded, children, and the masses whose rational faculties have not strengthened, leading them to imagine that which does not exist externally as existing, or to see that which exists in a state contrary to its reality. In this category of sorcery, assistance is sometimes sought through actions and movements that induce confusion in the senses and astonishment in the imagination, such as reckless speech and incoherent utterances.

As for the second type—the effect of the spiritual upon the physical—it is like the effect of human souls upon bodies, such as nourishing, growing, standing, sitting, and so forth. A class of miracles falls under this, specifically those related to the soul's motive power, reaching a point where it can exert influence on the world just as it exerts influence on its own body, such as destroying a people with a violent wind, a thunderbolt, an earthquake, or a flood. Assistance is sometimes sought in this through supplication and pleading to the higher principles, as when one prays for rain for the people and they receive it, or prays against them and they are destroyed, while they themselves are saved. A class of sorcery also falls under this, as seen in some wicked souls whose power of imagination is strengthened through practices like discipline and striving. The possessor of such a soul directs it to influence someone he chooses with total focus and sincere intent until the desired effect—such as illness, bodily wasting, or even death—is achieved.

As for the third type—the effect of the physical upon the physical—it is like the effect of medicines and poisons on bodies. Included here are types of talismans and enchantments, as they work through the effect of certain natural compounds on others due to properties within them, like the magnet’s attraction of iron or electricity's attraction of straw. This is sometimes aided by establishing connections with the celestial bodies that influence the world of generation and corruption, as seen in figures placed at specific times in known positions, facing certain directions or aligned with certain stars, by which many harms from animals are repelled.

As for the fourth type—the effect of the physical upon the spiritual—it is like the influence of beautiful or ugly images on human souls, drawing them toward or repelling them from things. Among this is the effect of music, dance, and entertainment on some souls, and the effect of eloquence on those with good taste, as alluded to in the saying of the Prophet, may Allah bless him and grant him peace: "Indeed, there is magic in eloquence."

Once this is established, know that they disagreed regarding the affliction of the evil eye. Abu Ali al-Jubba'i denied it strongly, without mentioning any suspicion, let alone proof. Others among the Sunnis, the Mu'tazila, and others affirmed it, though they disagreed on the mechanism. Al-Jahiz said: particles extend from the eye and connect to the admired person, affecting them like the effect of poison on bodies; thus, for him, the effect is that of the physical on the physical.

The Judge (al-Qadi) weakened this by saying: if the matter were as he said, then the eye should affect a person who is not admired just as it affects one who is. The Imam (al-Razi) countered that this is a weak weakening, because when the one who looks with an evil eye admires something, he either desires its preservation—like when he admires his own child—or he hates it, like when he feels that admiration for an enemy who is envious of him. If it is the first, a severe fear of the thing’s loss arises, which causes the spirit to withdraw into the heart; then, the heart and the spirit become very heated, creating a strong heating quality in the visual spirit. If it is the second, a severe anxiety and great sadness occur because that admired thing has reached his enemy, which also causes the spirit to withdraw and generates that same strong heating quality. In both cases, the ray of the eye becomes heated and takes effect, which does not happen in the absence of admiration. Thus, the difference is clear. For this reason, the Messenger of Allah, may Allah bless him and grant him peace, ordered the one who has cast the evil eye to perform wudu (ablution), and the one who has been afflicted to wash.

The suggestion that the one with the evil eye might afflict his own child is something testified to by experience. However, Imam Ahmad narrated in his Musnad from Abu Hurairah—and Al-Haythami said its narrators are the narrators of the Sahih—that the Prophet, may Allah bless him and grant him peace, said: "The evil eye is true; the devil harms through it, as does the envy of the son of Adam." Its manifest meaning suggests otherwise. As for what he mentioned regarding the command for wudu and washing, it has come in some narrations that the way to do this is for the one who cast the eye to wash his face, his hands, his elbows, his knees, the extremities of his feet, and the inside of his garment (the part touching his body). It is also said his thighs, or his private parts, and the water is poured over the head of the afflicted person. It has passed: "If you are asked to perform ritual washing, then wash." This is an address to those who cast the eye; meaning, if you are asked to perform the customary washing, do so. This command is for recommendation (nadb) according to some, while Al-Mawardi, following the majority, said it is for obligation (wujub). Thus, it is incumbent upon the one who cast the eye to wash and give the water to the afflicted person, because that is what the apparent command requires, and because it has been tested and healing has been known to result from it. In this is deliverance from destruction, like feeding a starving person.

It was mentioned that this is a devotional matter, which contradicts what the Imam alluded to—that the wisdom behind it is to cool that heat. This is taken from the words of Ibn al-Qayyim, where he said in explaining this: "Just as an antidote for snake venom is taken from the snake's meat, the remedy for this matter is taken from the traces of the person who cast the eye." The trace of that eye is like a flame of fire that has touched the body, so the washing extinguishes that flame. This is—despite its shortcomings—more complete than the Imam's statement.

What the Imam established in support of Al-Jahiz is refuted by the fact that it does not close the door of objection regarding the mechanism of the evil eye; for it is countered by the established fact that some people can afflict what is described to them, even if there are leagues of distance between them. The obligation of those particles extending to the victim is something that can hardly be accepted, as is not hidden to anyone with discernment.

The wise men, and some of the researchers among the Sunnis, chose the view that this is an effect of the spiritual on the physical. They based this on the fact that it is not a condition of the influencer that his influence be according to these perceived qualities—namely, heat, cold, moisture, and dryness. Rather, the influence may be purely spiritual. This is indicated by the fact that if a board of narrow width is placed on the ground, everyone can walk on it, but if it is placed between two high walls, not everyone can walk on it; and that is only because the fear of falling from it causes the fall. Also, when a person imagines that a certain individual is harmful to him, anger arises in his heart and his temperament heats up; the source of this is nothing but the spiritual imagination. In fact, the source of all bodily movements is nothing but spiritual imaginations. Once it is proven that the imagination of the soul causes changes in its own body, it is not far-fetched that some souls are such that their influences extend to other bodies. Furthermore, the essences of souls vary, so it is not impossible that some souls might change the body of another living being, provided they see it, or see its image as reported, and wonder at it. Once it is established that this is not impossible, and experiences testify to its occurrence, one must accept it without hesitation.

The fact that this usually happens when the eye is engaged and looking at a thing causes the influence to be attributed to the eye; otherwise, the true influencer is the soul, and the attribution of influence to the eye is like the attribution of burning to fire, or quenching thirst to water, and so on. The true actor of all effects is Allah, the Might of His Authority, by consensus; however, it is His custom, Exalted be He, to create them through causes, without being intellectually dependent on them (as the ignorant philosophers imagine, according to what is reported from the predecessors), or [simply] accompanying the causes without the causes having any influence at all (as is commonly attributed to Al-Ash'ari).

Thus, the meaning of the Prophet's saying, "The evil eye is true," is that the affliction of the soul through it is an occurrence ordained in the divine structure, with no suspicion regarding its reality. It is like all other observed effects, such as fire, water, or medicines. You know that the pivot of all things is the Divine Will; whatever Allah wills occurs, and whatever He does not will, does not occur. The wisdom behind Allah’s creation of this influence in the matter of the evil eye is unknown to us.

Abu Hashim and Abu al-Qasim al-Balkhi claimed that this is something that returns to the interest of accountability. They said: "It is not impossible for the evil eye to be 'true' in the sense that when the possessor of the eye sees something and admires it, the interest regarding his accountability is for Allah to change that thing so that the heart of that accountable person remains not attached to it." It is also not far-fetched that if he were to remember his Lord at that moment, refrain from admiration, and ask his Lord, Exalted be He, for its preservation, the interest might change, and Allah would preserve it and not destroy it. This is as you see.

Furthermore, what he (the Imam) alluded to regarding the benefit of remembering Allah and taking refuge in Him, Exalted be He, is true. They have explicitly stated that supplications and incantations are among the causes for repelling the harm of the evil eye. In fact, some of them are a cause for reflecting the arrow of the one who cast the eye back upon him. It is reported by Ibn 'Asakir that Sa'id al-Sahi was told: "Protect your she-camel from such-and-such person who has an evil eye." He said: "He has no way to reach it." The man then cast his eye upon it, and it fell, struggling. Sa'id was informed, so he stood over it and said: "A restrainer has restrained, and a piercing flame I have returned the eye of the evildoer back upon him and upon his most beloved ones, upon his liver and his kidneys, fittingly, and upon his wealth, appropriately." (Then return the vision: do you see any flaw?)—the verse—and the evildoer’s eyeballs popped out, and the she-camel was saved.

The benefit of incantations for the evil eye is indicated by their lawfulness, as the traditions testify. It has come in some that the Prophet, may Allah bless him and grant him peace, said: "There is no incantation except for the evil eye or a sting." The meaning is that there is no incantation more appropriate or beneficial than the incantation for the evil eye or a sting; otherwise, he, peace be upon him, performed incantations for some of his companions for other things as well.

Anyone who knows that he has an evil eye should not look at anything with an eye of admiration, and he should remember Allah when seeing something he admires. Many who have tested this have mentioned that if he does so, it does not take effect. Al-Ajhuri reported that it is recommended that the one who has cast the eye should seek refuge for the afflicted, saying: "O Allah, bless it, and do not harm it. Whatever Allah wills; there is no power except by Allah." In Tuhfat al-Muhtaj, it is stated that among the remedies for it—that is, the evil eye, which the Prophet, may Allah bless him and grant him peace, ordered—is for the one who cast the eye to perform wudu as we mentioned before, and to pray for the afflicted, and for the afflicted to say: "Whatever Allah wills; there is no power except by Allah. I have fortified myself with the Living, the Eternal who never dies, and I have repelled evil from myself with a thousand 'There is no power and no strength except by Allah'." It is recommended by the Judge for anyone who sees himself as sound and his states as moderate to say this.

In the Sharh of Muslim, it is stated by the scholars that the Sultan should prevent those known for this from mixing with people, and provide for them from the public treasury if they are poor, as their harm is greater than the harm of the leper, whom Umar, may Allah be pleased with him, prevented from mixing with people. I have also seen some of our colleagues advocate for the recommendation of this, and that there is no atonement for the one who casts the evil eye. It is said: because the eye is not considered an instrument of destruction by custom, provided the influence occurs at it, not by it—even looking at the outward appearance. This is unlike the sorcerer, for they explicitly stated that he is to be killed if he confesses that his sorcery usually kills. It is reported from the Malikis that there is no difference between the sorcerer and the one with the evil eye; they are both to be killed if they kill.

Furthermore, the evil eye, according to what is reported from Al-Razi, does not take effect from someone who possesses a noble soul, because in that there is an exaltation of the thing. What Imam Ahmad narrated in his Musnad supports the claim. An objection was raised regarding what the Judge narrated: that a prophet thought his people were numerous, so one hundred thousand of them died in one night. He complained of this to Allah, Exalted be He, and He said: "You thought them numerous and you afflicted them with the eye; why did you not fortify them when you thought them numerous?" He said: "O Lord, how do I fortify them?" He said: "Say: 'I fortify you with the Living, the Eternal...' to the end of what was mentioned." It may be answered that what Al-Razi mentioned is the most common case; indeed, it is necessary to interpret this—if it is authentic—as meaning that when that prophet, peace be upon him, neglected the remembrance when noting their numbers, he was reproached so he would ask and learn. So, it is like an affliction by the eye, not that he actually cast an evil eye. This is what Allah, Exalted be He, knows best.

He, upon him be peace, was not content with forbidding them from entering through one gate, but added to it his saying: (And enter from separate gates) as an explanation of what he meant. This is because not entering through one gate does not necessitate entering through separate gates; entering through two or three gates contains some of the same type of gathering that causes the potential for the dreaded outcome. The reason he did not suffice with this command, despite it necessitating the previous prohibition, was to demonstrate his utmost care for them and to signal that this was the intended meaning of the command, not to achieve something else.

(And I cannot avail you) that is, I cannot benefit you, nor can I repel from you with my planning (against Allah) anything (from anything), meaning: from His decree against you. For no caution can avail against destiny. He, upon him be peace, did not intend by this, as has been said, the total cancellation of caution—how could he, when He, Exalted be He, said: (Take your precautions) and said: (And do not throw yourselves with your own hands into destruction)? Rather, he intended to clarify that what he advised them to do is not something that compels the desired outcome by necessity; rather, it is planning and grasping at the customary causes which do not take effect except by His permission, Exalted be He, and that this is not opposing the decree, but rather seeking help from Allah and fleeing from Him to Him.

(The command) that is, all command (is only for Allah) none shares with Him, and nothing can prevent Him. (In Him) Exalted be He, and no one else (I have put my trust) in everything I bring and leave. In this is evidence that arranging causes does not conflict with trust in Allah (tawakkul). It is in the tradition: "Tie it and put your trust."

(And upon Him) the Might of His Authority, and no one else, (should the trusting rely). That is, those who desire to trust. It is said: He combined the 'waw' and the 'fa' in connecting the sentence to the sentence, while bringing forward the prepositional phrase for specialization, in order to signify with the 'waw' the connection of the act of others—specializing trust in Allah, the greatness of His state—to the act of himself, and with the 'fa' the causality of his own action, as he is a prophet, for the action of others who follow him. Some have stated it is redundant, saying: it is necessary to say the 'fa' is redundant and that it signifies causality, and that it is maintained that the redundant may indicate a meaning other than emphasis. It was mentioned that if he had sufficed with the 'fa' alone and said: "Upon Him let the trusting rely," it would have signified the causality of the specialization, not the essence of trust, which is the objective. All of this is not without debate. Some chose that the 'fa' was brought only to signify emphasis, as is common in redundant particles. So contemplate. Regardless, his sons, upon him be peace, enter into the generality of the command as a primary inclusion. In this style is that which is not hidden of the beauty of their guidance and instruction to rely on Allah, the greatness of His state, in the matter they were engaged in, not relying on the planning he had advised them to do.