The Shaykh’s discussion with the students regarding the issue of bathing with the water of the one afflicted by the evil eye and how that is done.

The Shaykh : I went back to some of the commentaries, but I found nothing and saw nothing!
The student : Subhan Allah!

The Shaykh : Yes, that is right. I mean, the method by which the one afflicted by the evil eye benefits from the bathing of the one who cast the evil eye is not clear. Specifically, when they explain it, they bring up things that are not in the hadith.
The student : Yes.

The Shaykh : Yes, that is right. So, what do you think of this? And they treat it as an established fact, even al-Nawawi himself, apart from al-Muntaqa.
The student: Yes.

The Shaykh : He says: This is how the treatment is done. The hadith is clear, because it is not a legally prescribed ablution.
The student: Yes.

The Shaykh : Rather, it is an ablution specific to this one who cast the evil eye.
The student: Yes.

The Shaykh : Yes, that is right. So, within the limits of what came in the hadith, it is approximately clear. But the additions they added to the hadith—yes, these additions, within the scope of my research, I did not find any mention of them in the hadith. Where did they take them from?!
The student : Yes, my Shaykh, I say, may Allah honor you: I mean, the most important thing for me regarding this issue is: what does the one afflicted by the evil eye do?! Does it mean, as you mentioned that day, or is the matter as the commentators transmitted, meaning: does the one afflicted by the evil eye wash the edge of his garment? Or does he benefit from this ablution by pouring it on his head from behind, as came in some of the commentaries?! So this point is truly the one that concerns me in this issue, my Shaykh...

The Shaykh : No, washing the garment pertains to the one who cast the evil eye.
The student : To the one who cast the evil eye?

The Shaykh : Yes, it was.
The student : Okay, my Shaykh, where did the commentators get this from?

The Shaykh : That is the question.
The student : Okay, my Shaykh, I am with you now. Where did you get from, my Shaykh, that the one afflicted by the evil eye...?

The Shaykh : The apparent meaning of the hadith. Where is the hadith? Is it not open in front of you?
The student : It is open in front of him, yes.

The Shaykh : Yes, read it!
The student : Here, in the name of Allah.

The Shaykh : for the one afflicted by the evil eye. Okay.
The student : For the one afflicted by the evil eye, "he bathed for him, so 'Amir washed for him his face, his hands, his elbows, his knees, the tips of his feet, and the inside of his garment."

The Shaykh: All right.
The student : This is all for the one who cast the evil eye, "in a cup, then he poured it on him."

The Shaykh: All right.
The student : "Then he poured it on him, so he went with the people and there was no harm in him."

The Shaykh : Yes.
The student : It ended. So here, this is 'Amir applying his understanding from the Messenger of Allah (peace and blessings be upon him) that he bathed for him. The method of this bathing is explained here through the text: that he washed his face, his hands, his elbows, his knees, the tips of his feet, and the inside of his garment, in a cup. This is the one who cast the evil eye.

The Shaykh : The one who cast the evil eye.
The student : Yes, that is right. So the inside of the garment is for the one who cast the evil eye, my Shaykh. Then, regarding the one afflicted by the evil eye, then he poured it on him. He pours now, and there is a difference among the commentators: does he pour from behind him? Or does he wash the edges? The most important thing is that he uses it on his body!

The Shaykh: Yes.
The student : Yes, so this, my Shaykh, means...

The Shaykh : Where are the sources?
The student : Ibn Hibban, one thousand four hundred and twenty-four. This is the statement.

The Shaykh : "He puts his head and both hands in it, then he washes his face in the cup, then he puts his right hand in and washes his chest in the cup, then he puts it in and washes his back, then he takes it with his left hand and does the same, then he washes his knees and the tips of his toes from the back of the foot, and he does that with the left foot, then he is given that vessel before he puts it on the ground, the one that was afflicted by the evil eye, then he spits in it." The problem here now is: "he is given that vessel before he puts it on the ground, the one that was afflicted by the evil eye."
The student: Yes.

The Shaykh : Now the topic has shifted from the one who cast the evil eye to the one afflicted by the evil eye.
The student: Yes.

The Shaykh : "Then he spits in it, and rinses his mouth, and spits on his face, and pours on his head, and turns the cup over from behind his back." Who is it? The second set of pronouns, to whom do they refer?
The student : To the one afflicted by the evil eye, my Shaykh.

The Shaykh : What is the problem? There is confusion. All the pronouns refer to the one who cast the evil eye.
The student : No, my Shaykh.

The Shaykh : How is it not?
The student : Excuse me, my Shaykh, your question: to whom does the pronoun refer? Here, it became a separate section, meaning after he said... I no longer remember the order of the hadith now, my Shaykh!

The Shaykh : Okay, let us start over.
The student : Yes, the last thing, my Shaykh, meaning two lines before the pouring!

The Shaykh : "Then he is given that vessel before he puts it on the ground, the one that was afflicted by the evil eye."
The student: Good.

The Shaykh : Do you have it like this? You do not have it.
The student : No, I do not have it.

The Shaykh : Okay, in your version, the whole process pertains to the one who cast the evil eye, correct?
The student : Washing the limbs, yes.

The Shaykh : The one afflicted by the evil eye has no role at all in your narration.
The student : No, my Shaykh, "then he poured it on him."

The Shaykh : How?
The student : At the end of the hadith.

The Shaykh : Yes.
The student : "And the tips of his feet and the inside of his garment in a cup, then he poured it on him": then he poured it on the one afflicted by the evil eye. There is a mention of pouring. Here, the pouring, my Shaykh, the pouring here is detailed: that he washes with his hands and pours from behind his back. Whereas here, it is without detail.

The Shaykh : Yes.
The student: Yes.

The Shaykh : "Then he is given that vessel." Did it help or not? The important thing is...
The student: Yes, Shaykh.

The Shaykh : "Then he is given that vessel before he puts it on the ground, the one that was afflicted by the evil eye, then he spits in it." Who is the one who spits in it?
The student : I do not know who is supposed to spit here.

The Shaykh : It appears to be the one who was given the vessel!
The student: Yes.

The Shaykh : "And he rinses his mouth and spits on his face and pours on his head."
The student : So it is all for the one afflicted by the evil eye?

The Shaykh : So this supports that, with the one afflicted by the evil eye.
The student: Yes, Shaykh.

The Shaykh : "And he pours on his head and turns the cup over from behind his back."
The student: Yes.

The Shaykh : So the inside of the garment is for the one who cast the evil eye!!
The student : For the one who cast the evil eye, my Shaykh, yes.

The Shaykh : But the pouring is on the one afflicted by the evil eye.
The student : On the one afflicted by the evil eye, yes.

The Shaykh : Okay, what happened with you?
The student : We are finished, if Allah wills.