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A Parable of the Removal of the Earnings of the Disbelievers

This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad to them. But they met him with denial, rejection and opposition. Therefore Allah says,

﴿ إِنَّا بَلَوۡنَـٰهُمۡ

(Verily, We have tried them) meaning, `We have tested them.'

﴿ كَمَا بَلَوۡنَآ أَصۡحَـٰبَ ٱلۡجَنَّةِ

(as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation.

﴿ إِذۡ أَقۡسَمُواْ لَيَصۡرِمُنَّہَا مُصۡبِحِينَ

(when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity.

﴿ وَلَا يَسۡتَثۡنُونَ

(Without (saying: "If Allah wills.'')) meaning their vow that they made. Therefore, Allah broke their vow. He then said,

﴿ فَطَافَ عَلَيۡہَا طَآٮِٕفٌ۬ مِّن رَّبِّكَ وَهُمۡ نَآٮِٕمُونَ

(Then there passed over it a Ta'if from your Lord while they were asleep. ) meaning, it was afflicted with some heavenly destruction.

﴿ فَأَصۡبَحَتۡ كَٱلصَّرِيمِ

(So by the morning it became like As-Sarim.) Ibn `Abbas said, "Like the dark night.'' Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry.''

﴿ فَتَنَادَوۡاْ مُصۡبِحِينَ

(Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said,

﴿ أَنِ ٱغۡدُواْ عَلَىٰ حَرۡثِكُمۡ إِن كُنتُمۡ صَـٰرِمِينَ

((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).'') meaning, `if you want to pluck your harvest fruit.'

﴿ فَٱنطَلَقُواْ وَهُمۡ يَتَخَـٰفَتُونَ

(So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said,

﴿ فَٱنطَلَقُواْ وَهُمۡ يَتَخَـٰفَتُونَ أَن لَّا يَدۡخُلَنَّہَا ٱلۡيَوۡمَ عَلَيۡكُم مِّسۡكِينٌ۬

(So they departed, and they were whispering: "No poor person shall enter upon you into it today.'') meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today.'' Allah then said,

﴿ وَغَدَوۡاْ عَلَىٰ حَرۡدٍ۬

(And they went in the morning with Hard) meaning, with strength and power.

﴿ قَـٰدِرِينَ

(Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring.

﴿ فَلَمَّا رَأَوۡهَا قَالُوٓاْ إِنَّا لَضَآلُّونَ

(But when they saw it, they said: "Verily, we have gone astray.'') meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said,

﴿ إِنَّا لَضَآلُّونَ

(Verily, we have gone astray.) meaning, `we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn `Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said,

﴿ بَلۡ نَحۡنُ مَحۡرُومُونَ

(Nay! Indeed we are deprived (of the fruits)!) meaning, `nay, this is it, but we have no portion and no share (of harvest).'

﴿ قَالَ أَوۡسَطُهُمۡ

(The Awsat among them said,) Ibn `Abbas, Mujahid, Sa`id bin Jubayr, `Ikrimah, Muhammad bin Ka`b, Ar-Rabi` bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them.''

﴿ أَلَمۡ أَقُل لَّكُمۡ لَوۡلَا تُسَبِّحُونَ

(Did I not tell you, `Why do you not Tusabbihun') Mujahid, As-Suddi and Ibn Jurayj all said that,

﴿ لَوۡلَا تُسَبِّحُونَ

(Why do you not Tusabbihun) this means "why do you not say, `If Allah wills''' As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih).'' Ibn Jarir said, "It is a person's saying, `If Allah wills.''' It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with''

﴿ قَالُواْ سُبۡحَـٰنَ رَبِّنَآ إِنَّا كُنَّا ظَـٰلِمِينَ

(They said: "Glory to Our Lord! Verily, we have been wrongdoers.'') They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said,

﴿ إِنَّا كُنَّا ظَـٰلِمِينَ فَأَقۡبَلَ بَعۡضُہُمۡ عَلَىٰ بَعۡضٍ۬ يَتَلَـٰوَمُونَ

("...Verily, we have been wrongdoers.'' Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin.

﴿ قَالُواْ يَـٰوَيۡلَنَآ إِنَّا كُنَّا طَـٰغِينَ

(They said: "Woe to us! Verily, we were Taghin.'') meaning, `we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.'

﴿ عَسَىٰ رَبُّنَآ أَن يُبۡدِلَنَا خَيۡرً۬ا مِّنۡہَآ إِنَّآ إِلَىٰ رَبِّنَا رَٲغِبُونَ

(We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life.'' It has also been said, "They were hoping for its reward in the abode of the Hereafter.'' And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa`id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San`a' (in Yemen). '' It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, `Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them.'' Allah then says,

﴿ كَذَٲلِكَ ٱلۡعَذَابُ‌ۖ

(Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief).

﴿ وَلَعَذَابُ ٱلۡأَخِرَةِ أَكۡبَرُ‌ۚ لَوۡ كَانُواْ يَعۡلَمُونَ

(but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

﴿ إِنَّ لِلۡمُتَّقِينَ عِندَ رَبِّہِمۡ جَنَّـٰتِ ٱلنَّعِيمِ أَفَنَجۡعَلُ ٱلۡمُسۡلِمِينَ كَٱلۡمُجۡرِمِينَ مَا لَكُمۡ كَيۡفَ تَحۡكُمُونَ أَمۡ لَكُمۡ كِتَـٰبٌ۬ فِيهِ تَدۡرُسُونَ إِنَّ لَكُمۡ فِيهِ لَمَا تَخَيَّرُونَ أَمۡ لَكُمۡ أَيۡمَـٰنٌ عَلَيۡنَا بَـٰلِغَةٌ إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ‌ۙ إِنَّ لَكُمۡ لَمَا تَحۡكُمُونَ سَلۡهُمۡ أَيُّهُم بِذَٲلِكَ زَعِيمٌ أَمۡ لَهُمۡ شُرَكَآءُ فَلۡيَأۡتُواْ بِشُرَكَآٮِٕہِمۡ إِن كَانُواْ صَـٰدِقِينَ

(34. Verily, for those who have Taqwa are Gardens of Delight with their Lord.) (35. Shall We then treat the Muslims like the criminals) (36. What is the matter with you How judge you) (37. Or have you a Book wherein you learn,) (38. That you shall therein have all that you choose) (39. Or have you oaths from Us, lasting until the Day of Judgment, that yours will be what you judge) (40. Ask them, which of them will stand as surety for that!) (41. Or have they "partners'' Then let them bring their "partners'' if they are truthful!)

﴿ يَوۡمَ يُكۡشَفُ عَن سَاقٍ۬ وَيُدۡعَوۡنَ إِلَى ٱلسُّجُودِ فَلَا يَسۡتَطِيعُونَ خَـٰشِعَةً أَبۡصَـٰرُهُمۡ تَرۡهَقُهُمۡ ذِلَّةٌ۬‌ۖ وَقَدۡ كَانُواْ يُدۡعَوۡنَ إِلَى ٱلسُّجُودِ وَهُمۡ سَـٰلِمُونَ فَذَرۡنِى وَمَن يُكَذِّبُ بِہَـٰذَا ٱلۡحَدِيثِ‌ۖ سَنَسۡتَدۡرِجُهُم مِّنۡ حَيۡثُ لَا يَعۡلَمُونَ وَأُمۡلِى لَهُمۡ‌ۚ إِنَّ كَيۡدِى مَتِينٌ أَمۡ تَسۡـَٔلُهُمۡ أَجۡرً۬ا فَهُم مِّن مَّغۡرَمٍ۬ مُّثۡقَلُونَ أَمۡ عِندَهُمُ ٱلۡغَيۡبُ فَهُمۡ يَكۡتُبُونَ

(42. The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so.) (43. Their eyes will be cast down and ignominy will cover them; they used to be called to prostrate themselves, while they were.) (44. Then leave Me alone with whoever denies this narration. We shall punish them gradually from directions they perceive not.) (45. And I will grant them a respite. Verily, My plan is strong.) (46. Or is it that you ask them a wage, so that they are heavily burdened with debt) (47. Or that the Unseen is in their hands, so that they can write it down)

The Terror of the Day of Judgement

After Allah mentions that those who have Taqwa, will have Gardens of Delight with their Lord, He explains when this will be, and its actual occurrence. He says,

﴿ يَوۡمَ يُكۡشَفُ عَن سَاقٍ۬ وَيُدۡعَوۡنَ إِلَى ٱلسُّجُودِ فَلَا يَسۡتَطِيعُونَ

(The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so.) meaning, the Day of Judgment and the horrors, earthquakes, trials, tests and great matters that will occur during it. Al-Bukhari recorded that Abu Sa`id Al-Khudri said that he heard the Prophet saying,

« يَكْشِفُ رَبُّنَا عَنْ سَاقِهِ، فَيَسْجُدُ لَهُ كُلُّ مُؤْمِنٍ وَمُؤْمِنَةٍ، وَيَبْقَى مَنْ كَانَ يَسْجُدُ فِي الدُّنْيَا رِيَاءً وَسُمْعَةً، فَيَذْهَبُ لِيَسْجُدَ، فَيَعُودُ ظَهْرُهُ طَبَقًا وَاحِدًا »

(Our Lord will reveal His Shin, and every believing male and female will prostrate to Him. The only people who will remain standing are those who prostrated in the worldly life only to be seen and heard (showing off). This type of person will try to prostrate at that time, but his back will made to be one stiff plate (the bone will not bend or flex).)'' This Hadith was recorded in the Two Sahihs and other books from different routes of transmission with various wordings. It is a long Hadith that is very popular. Concerning Allah's statement,

﴿ خَـٰشِعَةً أَبۡصَـٰرُهُمۡ تَرۡهَقُهُمۡ ذِلَّةٌ۬‌ۖ

(Their eyes will be cast down and ignominy will cover them;) means, in the final abode, due to their crimes and arrogance in the worldly life. Thus they will be punished with the opposite of what they did. When they were called to prostrate in the worldly life, they refused to do so even though they were healthy and secure. Therefore, they will be punished with the lack of ability to do so in the Hereafter. When the Almighty Lord makes Himself visible (before the believers), then the believers will fall down in prostration to Him, but no one of the disbelievers and hypocrites will be able to prostrate. rather, their backs will become one plate. Every time one of them attempts to prostrate, he will bow his neck but will not be able to prostrate. This is just like in the life of this world, when these people were in opposition to what the believers were doing.

For Whoever denies the Qur'an

Then Allah says,

﴿ فَذَرۡنِى وَمَن يُكَذِّبُ بِہَـٰذَا ٱلۡحَدِيثِ‌ۖ

(Then leave Me alone with such as belie this narration.) meaning, the Qur'an. This is a sever threat which means, `leave Me alone with this person; I know about him and how I will gradually punish him and increase him in his falsehood. I am giving him respite for a while, then I will seize him with a mighty and powerful punishment.' Thus, Allah says,

﴿ سَنَسۡتَدۡرِجُهُم مِّنۡ حَيۡثُ لَا يَعۡلَمُونَ

(We shall punish them gradually from directions they perceive not.) meaning, and they will not even be aware of it. Rather, they will believe that it is a noble blessing from Allah, but really the same matter is actually a form of humiliation (for them). This is similar to Allah's statement,

﴿ أَيَحۡسَبُونَ أَنَّمَا نُمِدُّهُم بِهِۦ مِن مَّالٍ۬ وَبَنِينَ نُسَارِعُ لَهُمۡ فِى ٱلۡخَيۡرَٲتِ‌ۚ بَل لَّا يَشۡعُرُونَ

(Do they think that in wealth and children with which We expand them, We hasten unto them with good things. Nay, but they perceive not.) (23:55,56) Allah also said,

﴿ فَلَمَّا نَسُواْ مَا ذُڪِّرُواْ بِهِۦ فَتَحۡنَا عَلَيۡهِمۡ أَبۡوَٲبَ ڪُلِّ شَىۡءٍ حَتَّىٰٓ إِذَا فَرِحُواْ بِمَآ أُوتُوٓاْ أَخَذۡنَـٰهُم بَغۡتَةً۬ فَإِذَا هُم مُّبۡلِسُونَ

(So, when they forgot that which they had been reminded, We opened for them the gates of everything, until in the midst of their enjoyment in that which they were given, all of a sudden, We punished them, and lo! They were plunged into destruction with deep regrets and sorrows.) Therefore, Allah says here,

﴿ وَأُمۡلِى لَهُمۡ‌ۚ إِنَّ كَيۡدِى مَتِينٌ

(And I will grant them a respite. Verily, My plan is strong.) meaning, `I will delay them, give them respite and extend their time. Yet, this is My plan, and My plot against them.' Thus, Allah says,

﴿ إِنَّ كَيۡدِى مَتِينٌ

(Verily, My plan is strong.) meaning, `great against whoever opposes My command, rejects My Messengers and dares to disobey Me.' In the Two Sahihs it is recorded from the Messenger of Allah that he said,

« إِنَّ اللهَ تَعَالى لَيُمْلِي لِلظَّالِمِ حَتْى إِذَا أَخَذَهُ لَمْ يُفْلِتْه »

(Verily Allah the Exalted gives respite to the wrongdoer until He seizes him and he will not be able to escape Him.) Then he recited,

﴿ وَكَذَٲلِكَ أَخۡذُ رَبِّكَ إِذَآ أَخَذَ ٱلۡقُرَىٰ وَهِىَ ظَـٰلِمَةٌ‌ۚ إِنَّ أَخۡذَهُ ۥۤ أَلِيمٌ۬ شَدِيدٌ

(Such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe.) (11:102) In reference to Allah's statement,

﴿ أَمۡ تَسۡـَٔلُهُمۡ أَجۡرً۬ا فَهُم مِّن مَّغۡرَمٍ۬ مُّثۡقَلُونَ أَمۡ عِندَهُمُ ٱلۡغَيۡبُ فَهُمۡ يَكۡتُبُونَ

(Or is it that you ask them for a wage, so that they are heavily burdened with debt Or that the Unseen is in their hands, so that they can write it down) the explanation of these two Ayat preceded in Surat At-Tur. The meaning of it is, `you, O Muhammad, call them to Allah without taking any wages from them. rather, you hope for the reward with Allah. Yet, they reject that which you have brought to them simply due to ignorance, disbelief and obstinacy.'

﴿ فَٱصۡبِرۡ لِحُكۡمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلۡحُوتِ إِذۡ نَادَىٰ وَهُوَ مَكۡظُومٌ۬
﴿ لَّوۡلَآ أَن تَدَٲرَكَهُ ۥ نِعۡمَةٌ۬ مِّن رَّبِّهِۦ لَنُبِذَ بِٱلۡعَرَآءِ وَهُوَ مَذۡمُومٌ۬ فَٱجۡتَبَـٰهُ رَبُّهُ ۥ فَجَعَلَهُ ۥ مِنَ ٱلصَّـٰلِحِينَ وَإِن يَكَادُ ٱلَّذِينَ كَفَرُواْ لَيُزۡلِقُونَكَ بِأَبۡصَـٰرِهِمۡ لَمَّا سَمِعُواْ ٱلذِّكۡرَ وَيَقُولُونَ إِنَّهُ ۥ لَمَجۡنُونٌ۬ وَمَا هُوَ إِلَّا ذِكۡرٌ۬ لِّلۡعَـٰلَمِينَ

(48. So, wait with patience for the decision of your Lord, and be not like the Companion of the Fish when he cried out (to Us) while he was Makzum.) (49. Had not a grace from his Lord reached him, he would indeed have been (left in the stomach of the fish, but We forgave him), so he was cast off on the naked shore, while he was to be blamed.) (50. Then his Lord chose him and made him of the righteous.) (51. And verily, those who disbelieve would almost make you slip with their eyes (through hatred) when they hear the Reminder (the Qur'an), and they say: "Verily, he is a madman!'') (52. But it is nothing else than a Reminder to all the creatures (`Alamin).)

The Command to be Patient and to refrain from being Hasty like Yunus was

Allah says,

﴿ فَٱصۡبِرۡ

(So wait with patience) `O Muhammad, persevere against the harm your people cause you and their rejection. For verily, Allah will give you authority over them, and make the final victory for you and your followers in this life and the Hereafter.'

﴿ وَلَا تَكُن كَصَاحِبِ ٱلۡحُوتِ

(and be not like the Companion of the Fish) meaning, Dhun-Nun, who was Yunus bin Matta, when he went off angry with his people. Various things happened to him, such as riding on a ship at sea, being swallowed by a (large) fish, the fish carrying him off into the ocean, being in the darkness and depth of the sea and hearing the sea's and its dwellers glorification of the Most High, the Most Able (Allah). For He (Allah) is the One Whose execution of divine decree cannot be resisted. After all of this, he (Yunus) called out from the layers of darkness,

﴿ أَن لَّآ إِلَـٰهَ إِلَّآ أَنتَ سُبۡحَـٰنَكَ إِنِّى ڪُنتُ مِنَ ٱلظَّـٰلِمِينَ

("That none has the right to be worshipped but You (O Allah), Glorified (and Exalted) are You! Truly, I have been of the wrongdoers.'') (21:87) Then Allah said concerning him,

﴿ فَٱسۡتَجَبۡنَا لَهُ ۥ وَنَجَّيۡنَـٰهُ مِنَ ٱلۡغَمِّ‌ۚ وَكَذَٲلِكَ نُـۨجِى ٱلۡمُؤۡمِنِينَ

(So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:88) Allah also says,

﴿ فَلَوۡلَآ أَنَّهُ ۥ كَانَ مِنَ ٱلۡمُسَبِّحِينَ لَلَبِثَ فِى بَطۡنِهِۦۤ إِلَىٰ يَوۡمِ يُبۡعَثُونَ

(Had he not been of them who glorify Allah, he would have indeed remained inside its belly (the fish) till the Day when they are resurrected.) (37:143,144) So here (in this Surah), Allah says,

﴿ إِذۡ نَادَىٰ وَهُوَ مَكۡظُومٌ۬

(when he cried out (to Us) while he was Makzum.) Ibn `Abbas, Mujahid and As-Suddi, all said, "while he was distressed.'' Then Allah goes on to say,

﴿ فَٱجۡتَبَـٰهُ رَبُّهُ ۥ فَجَعَلَهُ ۥ مِنَ ٱلصَّـٰلِحِينَ

(Then his Lord chose him and made him of the righteous.) Imam Ahmad recorded from `Abdullah that the Messenger of Allah said,

« لَا يَنْبَغِي لِأَحَدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى »

(It is not befitting for anyone to say that I am better than Yunus bin Matta.) Al-Bukhari recorded this Hadith and it is in the Two Sahihs reported from Abu Hurayrah. Concerning Allah's statement,

﴿ وَإِن يَكَادُ ٱلَّذِينَ كَفَرُواْ لَيُزۡلِقُونَكَ بِأَبۡصَـٰرِهِمۡ

(And verily, those who disbelieve would almost make you slip with their eyes) Ibn `Abbas, Mujahid and others have said,

﴿ لَيُزۡلِقُونَكَ

(would make you slip) "In order to have some effect on you.''

﴿ بِأَبۡصَـٰرِهِمۡ

(with their eyes) meaning, `they will affect you by looking at you with their eyes (i.e., the evil eye).' This means `they are jealous of you due to their hatred of you, and were it not for Allah's protection of you, defending you against them (then their evil eye would harm you).'

The Effect of the Evil Eye is Real

In this Ayah is a proof that the effect of the evil eye and its affliction by the command of Allah is real. Many Hadiths have been reported concerning this through numerous routes of transmission. The Hadith of Buraydah bin Al-Husayb Abu `Abdullah bin Majah recorded from Buraydah bin Al-Husayb that the Messenger of Allah said,

« لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَة »

(There is no Ruqyah except to cure the evil eye and the sting.) This is how Ibn Majah recorded this Hadith. Imam Muslim also recorded this Hadith in his Sahih on the authority of Buraydah himself, but he did not attribute it to the Prophet. There is a story concerning this incident (as reported by Buraydah in Sahih Muslim), and At-Tirmidhi recorded the Hadith in this manner (like Muslim's version). This Hadith has also been recorded by Imam Al-Bukhari, Abu Dawud and At-Tirmidhi on the authority of `Imran bin Husayn, however, he did not attribute it to the Prophet. `Imran's wording is,

« لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَة »

(There is no Ruqyah except to cure the evil eye and the sting.)'' Muslim recorded in his Sahih from Ibn `Abbas that the Prophet said,

« الْعَيْنُ حَقٌّ وَلَوْ كَانَ شَيْءٌ سَابَقَ الْقَدَرَ سَبَقَتِ الْعَيْنُ وَإِذَا اسْتُغْسِلْتُمْ فَاغْسِلُوا »

(The evil eye is real. If anything were to overtake the divine decree (and change it), then it would be the evil eye. And if you perform Ghusl (to remove the evil eye) then wash well.) Muslim was alone in recording this Hadith, as Al-Bukhari did not mention it. It is reported from Ibn `Abbas that he said, "The Messenger of Allah used to invoke Allah's protection for Al-Hasan and Al-Husayn (his grandsons) by saying,

« أُعِيذُكُمَا بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ، وَمِنْ كُلِّ عَيْنٍ لَامَّة »

(I seek protection for you two by the perfect Words of Allah from every Shaytan, and dangerous creature, and from every eye that is evil.) Then he would say:

« هَكَذَا كَانَ إِبْرَاهِيمُ يُعَوِّذُ إِسْحَاقَ وَإِسْمَاعِيلَ عَلَيْهِمَا السَّلَام »

(Thus, did Ibrahim used to seek protection for Ishaq and Isma`il (his sons).)'' This Hadith was recorded by Al-Bukhari and the Sunan compilers.

The Hadith of Abu Umamah As`ad bin Sahl bin Hunayf

Ibn Majah recorded from Abu Umamah As`ad bin Sahl bin Hunayf that `Amir bin Rabi`ah passed by Sahl bin Hunayf while he was bathing and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today (i.e., commenting on how nice Sahl's skin was).'' So he did not leave before he (Sahl) fell down on the ground. So he was brought to the Messenger of Allah and it was said to him (the Prophet) that Sahl had been afflicted by a seizure. The Prophet then said,

« مَنْ تَتَّهِمُونَ بِهِ؟ »

(Who do you blame (or hold responsible) for this) The people replied, ""Amir bin Rabi`ah.'' Then the Prophet said,

« عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ؟ إِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ مَا يُعْجِبُهُ فَلْيَدْعُ لَهُ بِالْبَرَكَة »

(Would one of you knowingly kill his brother? If one of you sees something of his brother that he likes, then let him supplicate for blessings for him.) Then the Prophet called for some water and he commanded `Amir to perform Wudu' with the water. So he washed his face, his hands up to his two elbows, his two knees, and the inside of his Izar. Then the Prophet commanded him to pour the water over Sahl. Sufyan said that Ma`mar related from Az-Zuhri that he said, "The Prophet ordered him to turn the water pot over (empty its contents over) him (Sahl) from behind him.'' An-Nasa'i recorded this Hadith through different routes from Abu Umamah with the wording, "And he turned the pot over pouring its contents over him (Sahl) from behind him.''

The Hadith of Abu Sa`id Al-Khudri

Ibn Majah recorded that Abu Sa`id Al-Khudri said, "The Messenger of Allah used to seek refuge from the evil eye of the Jinns and the evil eye of humans. Then when the Mu`awwidhatan were revealed, he used them (for seeking protection) and abandoned everything else. This was recorded by At-Tirmidhi, and An-Nasa'i. At-Tirmidhi said, "Hasan.''

Another Hadith from Abu Sa`id Imam

Ahmad recorded from Abu Sa`id that Jibril came to the Prophet and said, "O Muhammad, are you suffering from any ailment'' The Prophet said,

« نَعَم »

(Yes).'' Then Jibril said,

« بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، وَمِنْ شَرِّ كُلِّ نَفْسٍ وَعَيْنٍ تَشْنِيكَ، وَاللهُ يَشْفِيكَ، بِاسْمِ اللهِ أَرْقِيك »

("In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from the evil of every soul and every evil eye that hates you, may Allah cure you, in the Name of Allah I pray over you for healing.'') This Hadith has been recorded by Muslim and the Sunan compilers except for Abu Dawud. Imam Ahmad also recorded from Abu Sa`id or Jabir bin `Abdullah that the Messenger of Allah was bothered by some illness, and Jibril came to him and said,

« بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ كُلِّ حَاسِدٍ وَعَيْنٍ، اللهُ يَشْفِيك »

(In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from every envious person and evil eye, may Allah cure you.)

Another Hadith from Abu Sa`id

Imam Ahmad recorded from Abu Sa`id that Jibril came to the Prophet and said, "O Muhammad, are you suffering from any ailment'' The Prophet said,

« نَعَم »

(Yes).'' Then Jibril said,

« بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، وَمِنْ شَرِّ كُلِّ نَفْسٍ وَعَيْنٍ تَشْنِيكَ، وَاللهُ يَشْفِيكَ، بِاسْمِ اللهِ أَرْقِيك »

("In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from the evil of every soul and every evil eye that hates you, may Allah cure you, in the Name of Allah I pray over you for healing.'') This Hadith has been recorded by Muslim and the Sunan compilers except for Abu Dawud. Imam Ahmad also recorded from Abu Sa`id or Jabir bin `Abdullah that the Messenger of Allah was bothered by some illness, and Jibril came to him and said,

« بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ كُلِّ حَاسِدٍ وَعَيْنٍ، اللهُ يَشْفِيك »

(In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from every envious person and evil eye, may Allah cure you.)

The Hadith of Asma' bint `Umays

Imam Ahmad recorded from `Ubayd bin Rifa`ah Az-Zuraqi that Asma' said, "O Messenger of Allah! Verily, Bani Ja`far are afflicted with the evil eye; should I seek to have Ruqyah '' The Prophet replied,

« نَعَمْ فَلَوْ كَانَ شَيْءٌ يَسْبِقُ الْقَدَرَ لَسَبَقَتْهُ الْعَيْن »

(Yes, for if anything could overcome the divine decree, it would be the evil eye.) This Hadith has been recorded like this by At-Tirmidhi, Ibn Majah, and An-Nasa'i. At-Tirmidhi said concerning it, "Hasan Sahih.''

The Hadith of `A'ishah

Ibn Majah recorded from `A'ishah (may Allah be pleased with her) that the Messenger of Allah ordered her to have Ruqyah performed as a cure against the evil eye. This was reported by Al-Bukhari and Muslim. The Hadith of Sahl bin Hunayf Imam Ahmad recorded from Abu Umamah bin Sahl bin Hunayf that his father informed him that the Messenger of Allah went out on a journey in the direction of Makkah and they (the Companions) accompanied him until they came to the valley of Kharrar from Al-Juhfah. They stopped there and Sahl took a bath. He (Sahl) was a white man, with a handsome body and nice skin. So the brother of Bani `Adi bin Ka`b, `Amir bin Rabi`ah looked at Sahl while he bathed and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today.'' Then Sahl suddenly had a seizure and fell to the ground. So he (Sahl) was brought to the Messenger of Allah and it was said to him, "O Messenger of Allah! Can you do anything for Sahl? By Allah, he has not lifted his head nor has he regained consciousness.'' The Prophet then said,

« هَلْ تَتَّهِمُونَ فِيهِ مِنْ أَحَدٍ؟ »

(Do you all blame (or hold responsible) anyone for what has happened to him) They said, "`Amir bin Rabi`ah looked at him.'' So the Prophet called `Amir and he was very angry with him. He said,

« عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ، هَلَّا إِذَا رَأَيْتَ مَا يُعْجِبُكَ بَرَّكْتَ؟ »

(Would one of you knowingly kill his brother? Why don't you ask Allah to bless your brother when you see something (of him) that you like) Then the Prophet said,

« اغْتَسِلْ لَه »

(Bathe for him.) So he (`Amir) washed his face, his hands, his elbows, his knees, his feet and the inside of his Izar (waist wrapper) in a drinking vessel. Then that water was poured over him (Sahl). A man poured it over Sahl's head and his back from behind him, then the container was turned upside down and emptied behind him. This was done, and afterwards Sahl recovered and left with the people having nothing wrong with him.''

The Hadith of `Amir bin Rabi`ah

Imam Ahmad recorded in his Musnad that `Ubaydullah bin `Amir said, "`Amir bin Rabi`ah and Sahl bin Hanayf went off together intending to bathe. So they went about their business using coverings (to cover their nakedness). So `Amir removed a cloak of wool that he (Sahl) was using to conceal himself. He (`Amir) said, `I looked at him and my eye fell upon him while he was pouring water on himself bathing. Then I heard a loud splash in the water coming from where he was. So I went to him, and I called him three times, but he did not answer me. So I went to the Prophet and informed him. Then, the Prophet came walking, and he was wading in the water. I can still picture the whiteness of his shins. When he came to Sahl (who was unconscious), he hit him on his chest with his hand and said,

« اللْهُمَّ اصْرِفْ عَنْهُ حَرَّهَا وَبَرْدَهَا وَوَصَبَهَا »

(O Allah! Remove from him its heat, its cold and its pain.) He (Sahl) then stood up, and Allah's Messenger said,

« إِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ، أَوْ مِنْ نَفْسِهِ، أَوْ مِنْ مَالِهِ مَا يُعْجِبُهُ، فَلْيُبَرِّكْ فَإِنَّ الْعَيْنَ حَق »

(If one of you sees in his brother, or himself, or his wealth that which pleases him, then he should ask Allah to bless it, for verily, the evil eye is real.)

The Accusation of the Disbelievers and the Reply to Them

Allah says,

﴿ وَيَقُولُونَ إِنَّهُ ۥ لَمَجۡنُونٌ۬

(and they say: "Verily, he is a madman!'') meaning, they cut at him with their eyes and attack him with their tongues saying, "Verily, he is a madman.'' They say this because he came with the Qur'an. Allah then says,

﴿ وَمَا هُوَ إِلَّا ذِكۡرٌ۬ لِّلۡعَـٰلَمِينَ

(But it is nothing else but a Reminder to all the creatures (`Alamin).) This is the end of the explanation (Tafsir) of Surah Nun (or Al-Qalam), and all praise and blessing belong to Allah.

Which was revealed in Makkah
﴿ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

﴿ ٱلۡحَآقَّةُ مَا ٱلۡحَآقَّةُ وَمَآ أَدۡرَٮٰكَ مَا ٱلۡحَآقَّةُ كَذَّبَتۡ ثَمُودُ وَعَادُۢ بِٱلۡقَارِعَةِ فَأَمَّا ثَمُودُ فَأُهۡلِڪُواْ بِٱلطَّاغِيَةِ وَأَمَّا عَادٌ۬ فَأُهۡلِڪُواْ بِرِيحٍ۬ صَرۡصَرٍ عَاتِيَةٍ۬ سَخَّرَهَا عَلَيۡہِمۡ سَبۡعَ لَيَالٍ۬ وَثَمَـٰنِيَةَ أَيَّامٍ حُسُومً۬ا فَتَرَى ٱلۡقَوۡمَ فِيہَا صَرۡعَىٰ كَأَنَّہُمۡ أَعۡجَازُ نَخۡلٍ خَاوِيَةٍ۬ فَهَلۡ تَرَىٰ لَهُم مِّنۢ بَاقِيَةٍ۬ وَجَآءَ فِرۡعَوۡنُ وَمَن قَبۡلَهُ ۥ وَٱلۡمُؤۡتَفِكَـٰتُ بِٱلۡخَاطِئَةِ فَعَصَوۡاْ رَسُولَ رَبِّہِمۡ فَأَخَذَهُمۡ أَخۡذَةً۬ رَّابِيَةً إِنَّا لَمَّا طَغَا ٱلۡمَآءُ حَمَلۡنَـٰكُمۡ فِى ٱلۡجَارِيَةِ لِنَجۡعَلَهَا لَكُمۡ تَذۡكِرَةً۬ وَتَعِيَہَآ أُذُنٌ۬ وَٲعِيَةٌ۬

(1. Al-Haqqah!) (2. What is Al-Haqqah) (3. And what will make you know what Al-Haqqah is) (4. Thamud and `Ad denied the Qari`ah!) (5. As for Thamud, they were destroyed by the Taghiyah!) (6. And as for `Ad, they were destroyed by a wind, Sarsar `Atiyah!) (7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!) (8. Do you see any remnants of them) (9. And Fir`awn, and those before him, and the cities overthrown committed Al-Khati'ah.) (10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) (11. Verily, when the water rose beyond its limits, We carried you in the ship.) (12. That We might make it an admonition for you and that it might be retained by the retaining ears.)