Duas for Protection from Evil Eye: A Complete Collection for Believers

The evil eye, known in Arabic as al-ayn or al-nazar, occupies a recognised place in Islamic scholarship as a real spiritual influence that flows from excessive admiration, envy or concealed ill will. Classical scholars such as Imam al-Nawawi and Ibn al-Qayyim dedicated chapters to the subject, explaining that a single admiring gaze, even from someone who loves you, can carry harm if not deflected through faith-based remembrance. The remedy prescribed by the Prophet Muhammad, peace be upon him, was never amulets or talismans alone, but sincere supplication grounded in the Qur'an and the Sunnah.

For Muslims living in Australia today, this teaching carries a quiet relevance. From the bustling Ramadan night markets along Haldon Street in Lakemba, Sydney, to the family-friendly Eid festivals at Broadmeadows Town Hall in Melbourne's northern suburbs, believers gather frequently in settings where praise and admiration pass between relatives, neighbours and community members. The Australian Muslim community, recorded by the Australian Bureau of Statistics at more than 800,000 people, regularly navigates environments where congratulations on a new car, a new baby or a workplace promotion are common, and the prophetic guidance on warding off nazar is part of everyday conversation in many households.

The spiritual principle behind every protective dua is tawakkul, a firm reliance on Allah as the ultimate source of safety. Du'a, the Arabic word for supplication, is described in a hadith recorded in Sahih al-Bukhari as a form of worship itself. Reading the verses and prayers collected below is therefore an act of devotion, not a folk remedy, and it is open to every Muslim regardless of age, Arabic fluency or level of scholarship.

What follows is a curated collection of authentic supplications drawn from the Qur'an, the prophetic traditions and the daily adhkar (remembrances) taught by early generations. Each prayer can be memorised gradually, recited after the five daily prayers, before sleep, or whenever a feeling of vulnerability arises. The intention behind this guide is to give Australian believers a single, trustworthy reference they can return to whenever the topic of nazar arises in family discussions, after Friday khutbahs at mosques like the Lakemba Mosque or the Islamic Centre of Melbourne in Brunswick, or during quiet personal moments of reflection.

The meaning of the evil eye in Islamic teaching

Islamic scholars distinguish between the harmful gaze, the evil eye itself, and its spiritual cause, which the Qur'an identifies in Surah Al-Qalam as something that can occur even from those who are deeply fond of the person they admire. The Prophet Muhammad, peace be upon him, confirmed the reality of this influence when he said, "The evil eye is real, and if anything were to overtake the divine decree, it would be the evil eye," as recorded in Sahih Muslim.

The hadith literature further clarifies that envy, known in Arabic as hasad, can act as a vehicle for nazar when admiration turns inward into resentment. A protective dua therefore works on two levels. It seeks refuge for the person being admired, and it softens the heart of the admirer by reminding both speaker and listener that all blessings flow from Allah alone.

For Australian Muslims, this teaching complements the wider multicultural ethic of goodwill that underpins the country's social fabric. Saying "MashaAllah" and "Barakallahu fiik" when praising someone is a small but meaningful habit that fulfils the Sunnah while reducing the spiritual risk associated with unchecked admiration. Many parents in suburbs like Punchbowl, Coburg and Bankstown already teach this to their children from a young age, and it is a practice that blends beautifully with Australian manners of polite, restrained praise.

Qur'anic verses of refuge

The most powerful Qur'anic verses for protection are found in the latter portion of the Mus'haf, the written copy of the Qur'an. The final three surahs, Al-Ikhlas, Al-Falaq and An-Nas, are collectively known as the mu'awwidhat, the verses of seeking refuge, and the Prophet himself recommended their recitation three times every morning and evening. Reciting them on a regular basis is considered a complete spiritual shield for the believer.

Many Australian Muslims also recite the opening chapter, Al-Fatihah, over themselves or over family members who are unwell, blowing gently onto the hands and wiping them over the body in a practice known as ruqyah. This method, taught within the home and at established centres such as the Australian Islamic College in Perth, follows the example of the Prophet, who would blow onto his own hands and recite the mu'awwidhat before sleeping.

The verse often quoted alongside protection is the closing passage of Surah Al-Baqarah, sometimes called ayat al-amān, the verses of safety. The Prophet taught that whoever recites the last two verses of Surah Al-Baqarah at night will be protected until the morning, and this hadith, recorded in Sahih al-Bukhari, has become a nightly habit for Muslims in homes from Western Sydney to the suburbs of Adelaide.

The mu'awwidhat: Surah Al-Falaq and An-Nas

Surah Al-Falaq and Surah An-Nas were revealed together as a pair, and scholars describe them as a spiritual armour covering the believer from external harms and internal whisperings. Al-Falaq seeks refuge from the darkness of the night, from evil created beings and from the harm of the envier when they envy, a direct reference to the evil eye. An-Nas seeks refuge from the whisperings of Shaytan, the devil, who works through both visible and invisible channels.

Reciting both surahs three times in the morning and three times in the evening is a Sunnah practised by many Muslims across Australia, including students attending Islamic schools such as Malek Fahd Islamic Grammar School in Beaumont Hills or the Australian International Islamic College in Brisbane. Parents often encourage younger children to memorise the short verses first because of their manageable length, and the reward associated with them is substantial.

The Arabic text is widely available in printed mushafs and through authenticated apps, and the transliteration is simple enough for non-Arabic speakers to read confidently. Listening to a qualified qari recite them, even during a commute along the M2 in Sydney or the Monash Freeway in Melbourne, is a valid way to benefit from the verses for those still learning the proper tajweed rules.

Prophetic supplications recorded in the hadith

Several specific supplications are recommended for protection from nazar. The Prophet taught the words, "Allahumma inni a'udhu bika min al-hammi wa'l-hazan, wa a'udhu bika min al-'ajzi wa'l-kasal," a broad prayer for refuge from anxiety, sorrow, weakness and laziness. Although not exclusively for the evil eye, scholars include it among the protective prayers because worry and envy often travel together.

A more targeted dua is, "Allahumma barik," meaning "O Allah, send blessings," which the believer is encouraged to say whenever they see something admirable in another person. The phrase redirects the admiration toward Allah's generosity and reduces the spiritual risk of the gaze. It is a simple expression that works well in Australian workplaces, where compliments on a presentation, a new home or a child's milestone are part of normal social interaction.

A third prophetic supplication, suitable for saying over a child or a vulnerable family member, is "U'idhuka bi-kalimat Allahi al-tammati min sharri ma khalaq," which translates to a plea for the protection of Allah's perfect words from the evil of all that He has created. Many parents in suburbs with large Muslim populations, such as Canterbury and Rockdale, recite this over their newborns and small children as a form of daily spiritual care.

Ayat Al-Kursi as a daily shield

Ayat Al-Kursi, verse 255 of Surah Al-Baqarah, holds a special rank among protective verses. The Prophet described it as the greatest verse of the Qur'an, and a hadith in Sahih al-Bukhari confirms that whoever recites it after every obligatory prayer will have a guardian from Allah assigned to them until the next prayer. Reciting it before sleep is also recommended, with the Prophet teaching that a reciter will be protected through the night by an angel.

For working Muslims in Australia, the period after Maghrib, the evening prayer, is a practical moment to integrate Ayat Al-Kursi into the daily routine. The verse is short enough to memorise within a few weeks, and many community centres such as the Islamic Society of Victoria in Thornbury run tajweed and hifz classes that include it as a foundational lesson. Saying it consistently, along with the morning and evening adhkar, builds a layered spiritual routine that feels both structured and personal.

Building a morning and evening adhkar routine

The morning and evening adhkar, the remembrances said at the start and end of each day, are the backbone of prophetic protection. They include verses such as the last three surahs, Ayat Al-Kursi, the verse of the throne, and various short prayers of refuge and gratitude. Many Australian Muslims pair the adhkar with the moment of wudu, ritual ablution, just before Fajr, the dawn prayer, and again just before Isha, the night prayer.

A realistic routine might involve reciting the adhkar during the school drop-off window at a primary school such as Al-Noor Primary in Punchbowl, or while waiting for a train at Central Station in Sydney during the morning commute. Consistency matters more than volume, and even five focused minutes each morning and evening is enough to fulfil the Sunnah in a meaningful way.

A useful habit is to keep a small printed card with the morning and evening remembrances near the bed, or to save a verified audio playlist on a phone. Reading them with family members, especially with children, also serves as a teaching moment and helps pass the practice to the next generation of Australian Muslims.

Practical etiquette for spiritual wellbeing in Australia

Australian law provides strong protections for religious expression through the federal Racial Discrimination Act 1975 and state-level instruments such as the NSW Anti-Discrimination Act 1977 and the Equal Opportunity Act 2010 in Victoria. These laws allow Muslims to recite duas in workplaces, schools and public spaces without fear of penalty, and they form a quiet backdrop of security for the practices described above.

Etiquette also plays a part. Saying "MashaAllah" sincerely, refraining from comparing the blessings of others with one's own situation, and teaching children to express admiration in measured ways are all acts of spiritual hygiene. Avoiding boastfulness, dressing modestly, and reciting Bismillah before undertaking new ventures are small but consistent steps that reduce the surface area for envy to attach to one's life.

Finally, reciting durood, blessings upon the Prophet, frequently is considered a shield in its own right, as several scholars mention in their commentaries. Combining durood with the morning and evening adhkar, Ayat Al-Kursi and the mu'awwidhat creates a comprehensive daily practice that has guided Muslims for over fourteen centuries and continues to serve Australian believers today.

Bookmark this page on your phone or tablet so the duas are always within reach whenever family members ask for guidance, and share it with friends in your local mosque, community WhatsApp group or weekend madrasa. If you would like to suggest additional authentic prayers to include, send your references to the Bahria Sports editorial team, and help grow this collection for the wider ummah across Australia and beyond.