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There are many narrations that talk about burning Oudh in the homes and mosques etc etc for the "Fragrance" specifically and this was a practice of the Prophet for this reason and not any other reason. So we won't use that as a reason to ward off evil - even though it is used by jinn seekers to attract and control jinns.
The Oudh has it's basis in the Sunnah for fragrance.
Here's another example of where we can get different answers...
Man A: Mufti saab, Can I kiss my wife whilst fasting? No
Man B: Mufti saab, Can I kiss my wife whilst fasting? No
Man C: Mufti saab, Can I kiss my wife passionately whilst fasting? Yes
Man D: Mufti saab, Can I kiss my wife passionately whilst fasting? No
Yet all of the above are correct according to the situation and all of these can be proven from Hadith too.
OK but if the jinn and evil eye is affected by strong smells and smoke, and someone burns the incense as a treatment for the jinns and evil eyes, not for any sunnah cure or act of worship, what could be wrong with that, based on what we discussed on all of these pages?
The rule of burning incense or writing some Qur'anic verses on a paper and burning that paper to treat a person from evil eye depends on how this is done. Using incense that has a bad smell to treat a sick person from evil eye and similar illnesses is not permissible as it is but an imitation of what magicians and jugglers do. But if it is used as a traditional medicine that treats some known physical illnesses, there is no harm in that if it is proved by experience to be treatment for such illnesses. The Permanent Council of Scientific Research and Fatwa in Saudi Arabia was asked to give a Fatwa about the lawfulness of using herbs and leaves as incense and burning them to cure evil eye. The Permanent Council answered that it is unlawful to use the mentioned procedure in treating evil eye as that procedure is not a known means of achieving this goal. The reason for burning these things might be to please some Satans and seek help from them. As for using good scented incense it is lawful provided that the person does not believe that it could bring any profit or protection from any harm. Satans hate the good smell because of their bad souls
your post proves exactly what is being said in the entire thread (somewhat)
you've marked it out in red: "But if it is used as a traditional medicine that treats some known physical illnesses, there is no harm in that if it is proved by experience to be treatment for such illnesses."
Actually it is saying the opposite. The portion you quoted is referring to finding cures for physical or regular illness. They do not allow the burning of herbs to cure the effects of the evil eye, hence according to them you wouldnt be able to burn peppers. They have a different view on the matter.
Read here for a clear answer:
We do not know any sound evidence from the Prophet about using pepper and chillies to remove the effects of evil eye or to protect from it. A Muslim is obliged to follow the sound Sunnah of the Prophet and adhere to permissible treatment for all kind of diseases, avoiding all kinds of myths and innovations which result from the lack of knowledge and ignorance.
And I could say the same thing: And no one is denying that either!
"We do not know any sound evidence from the Prophet about using paracetamol or asprin to remove the effects of pain or to protect from it. A Muslim is obliged to follow the sound Sunnah of the Prophet and adhere to permissible treatment for all kind of diseases, avoiding all kinds of myths and innovations which result from the lack of knowledge and ignorance."
But as you pointed out in red above.....no need for me to repeat that. Too much of that going on already.
The significance of lemon
One of the most common things used in black magic is lemon. One of the most common sight of lemon is in the form of "nazar battu" - one lemon tied loosely with a few chillies hanging in front of any new buy - a shop, car or house.
Yes there is too much repetition going on but you are missing the point. NB this is for reference only and I am aware it does not represent the deobandi position. Either they don't understand the issue in the same way as deobandi, or they are the ones that have a correct understanding.
The position of islamweb in those 2 fatwas allow using cures for physical "regular" sickness such as magnetic bangles and burning incense and any other permissible means discovered by experience or research.
They DO NOT allow such cures like incense and burning herbs or peppers to cure the effects of the evil eye or jinn. They restrict cures for the evil eye and jinn to those cures which has a basis in the sunnah, like reciting Quran or permissible amulets with Quran, drinking water with Quran blown on it, massaging oneself with oil on which Quran was blown etc.
Whereas you are arguing ( the view of darul uloom deoband) that cures by experimentation can be used for both physical "regular" illness AND for the effect of the evil eye and jinn.
Q)However I have come across people esp from the Indian Subcontinent also other techniques esp using salt to remove evil eye effects or black magic from people esp children. They call it "Nazar Utarna" They use salt and remove the nazar / evil eye etc by clenching some salt in their fist and circling it around the face/body etc and then throwing it in the fire or outside the house. I personally have problems accepting this and in my view it is not islamic. My question or rather request is can you shed some light on the same / express your views so that I can convince my relatives that is is wrong and the only right way is the various duaas mentioned in your previous fatwas. Moreover it is a sin to do the same i.e use salt etc to remove evil eye effects?Jazakkum Allahu Khairan.
A)We have already issued Fatwa 91008 clarifying what the scholars may Allaah have mercy upon them determined that it is not permissible for a Muslim to take a means to bring benefit or repel harm except what is confirmed in the Sharee’ah or by experiment that it is so. Shaykh Saalih Al-Shaykh says: “The beliefs of the people in repelling evil eye are uncountable. To conclude, anything that the people do which they think that it is a means (of treatment) whereas it is not legislated in Sharee’ah nor decreed by Allaah to be so (a means of treatment), then it is not permissible to take it as such.”
Besides, the things that you mentioned in the question do not cure magic and evil eye, neither from an Islamic point of view nor from an experimental point of view. Rather, they are superstitions and illusions and a means of shaking the creed of Tawheed (worshipping Allaah alone). Moreover, this could be Shirk [associating partners to Allaah] if it is used to get closer to a jinn and the like. Therefore, one should avoid it.
It is enough for a Muslim to follow the commands of Sharee’ah.
] Likewise, wearing a black string in order to protect oneself from evil eye or from the harm of the people or the Jinn is considered Shirk. If one believes that it can harm by itself, then this is a major Shirk, and if one believes that it is a means of protection by Allaah's Will, then this is a minor Shirk, because Allaah did not make it as a means of protection neither by legislation nor decree. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Whoever wears an amulet, he has indeed committed an act of Shirk." [Ahmad] Furthermore, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "May Allaah not achieve (the aim) of the one who wears an amulet, and may Allaah not achieve the objective of whoever wears an item to protect him from envy and other evils." [Ahmad]
Is it allowed to use those methods which are also practiced by the Hindus to ward off the effects of evil eye. For example:
1. burning seven chillies
2. ritual of breaking coconuts
3. making your children wear black threads
4. putting a black mark on baby's face
5. hanging lemons and chillies outside your house for protection from evil eye etc.
Would appreciate your help in this regard.
Assalāmu ʿalaykum waraḥmatullāhī wabrakātuh,
Evil eye is a reality. It has been established through aḥadīth.  Rasūlullāh ﷺ has also provided some solutions for the evil eye, albeit these solution are contextual. Just as a doctor would not necessarily apply one medication for every ailment, similarly, this is a domain for specialist within the field.
It is thus, in principle, as long as the solution/treatment has been well researched by specialists and it does not have un-islamic elements, then utilizing such avenue is permissible. 
However, it must be kept in mind that if these solutions are taken from other religions, there is a fair chance of it having taʿẓīm (honoring) of their deities involved. In such a case it will be absolutely prohibited. Moreover, if the procedures is customarily known to be associated with non-muslim culture, then it will be impermissible to use it as well. 
In view of the above, all the points which you have mentioned must also follow the same guideline. If the procedure is culturally known to be depictive of hindu customs, then you must avoid them.
We advise you to stick to Qur’anic recitation for Muʿawizzatayn (Surah al-Falaq and Surah al-Nās) along with daily recital of al-Manzil (al-Ruqiya). You may read it, or listen to it at qsi1.com/Manzil/Manzil_v2.0.asp
May Allah Taʿālā keep you and your family in ʿāfiyyah and complete protection from all evils, Āmīn.
And Allāh Taʿālā Knows best,
Mufti Faisal al-Mahmudi
صحيح البخاري (7/ 132) ، رقم الحديث 5740
عن أبي هريرة رضي الله عنه، عن النبي صلى الله عليه وسلم قال: «العين حق» ونهى عن الوشم
مرقاة المفاتيح شرح مشكاة المصابيح (7/ 2870) رقم الحديث 4530
(وعن عوف بن مالك الأشجعي) : قال المؤلف: أول مشاهده خيبر، وكان، مع راية أشجع يوم الفتح، سكن الشام ومات بها سنة ثلاث وسبعين، روى عنه جماعة من الصحابة والتابعين. (قال: «كنا نرقي في الجاهلية فقلنا: يا رسول الله! كيف ترى في ذلك؟ فقال: اعرضوا علي رقاكم» ) : بضم الراء جمع رقية (لا بأس بالرقى ما لم يكن فيه شرك) : أي: كفر. (رواه مسلم) .
مرقاة المفاتيح شرح مشكاة المصابيح (7/ 2880)
وأما ما كان من الآيات القرآنية، والأسماء والصفات الربانية، والدعوات المأثورة النبوية، فلا بأس، بل يستحب سواء كان تعويذا أو رقية أو نشرة،
سنن أبي داود (6/ 144) رقم الحديث 4031
عن ابن عمر، قال: قال رسول الله - صلى الله عليه وسلم -:، من تشبه بقوم فهو منهم
@Brother Concerned, your posts about these methods not being allowed are good - but in all cases there is the permission as layed out in your last two posts:
But if it is used as a traditional medicine that treats some known physical illnesses, there is no harm in that if it is proved by experience to be treatment for such illnesses.
We have already issued Fatwa 91008 clarifying what the scholars may Allaah have mercy upon them determined that it is not permissible for a Muslim to take a means to bring benefit or repel harm except what is confirmed in the Sharee’ah or by experiment that it is so.
@Sister bint e Aisha, your question was good, however, it missed the vital ingredient of Dhikr, or some form of recitation along with these tried and tested experimental methods. You have associated the practice with Hinduism straight away. Simply hanging up chilli and lemons to ward of evil is like using a charm and will lead one to wrongful acts and since it is in view of others at all times it must be avoided otherwise it will resemble those of another religion as pointed out in footnote 3, one must be very cautious.
Using the methods of tried and tested "approved" methods once in a while is completely different from keeping food on display at all times.
Someone in this thread said that it is not related to Islam and it can be done without reciting anything (but I don't remember who said that). And brother ruqyah and dhikr can be done alone and it will have an effect. It does not require chillies or other such stuff at all.
Anyways my main objection was that it has its roots in Hinduism and Mufti Sahab has answered that alhamdulillah. I will stick to it.
This cannot be undone and I am sure it will be greatly appreciated.
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