The Pen — Verse 49

Had it not been for a grace a mercy from his Lord that reached him he would have surely been cast out of the belly of the whale onto a wilderness a desolate land while he was blameworthy — but he was shown mercy and was therefore cast out blameless.

فاصبر -أيها الرسول- لما حكم به ربك وقضاه، ومن ذلك إمهالهم وتأخير نصرتك عليهم، ولا تكن كصاحب الحوت، وهو يونس -عليه السلام- في غضبه وعدم صبره على قومه، حين نادى ربه، وهو مملوء غمًّا طالبًا تعجيل العذاب لهم، لولا أن تداركه نعمة مِن ربه بتوفيقه للتوبة وقَبولها لَطُرِح مِن بطن الحوت بالأرض الفضاء المهلكة، وهو آتٍ بما يلام عليه، فاصطفاه ربه لرسالته، فجعله من الصالحين الذين صلحت نياتهم وأعمالهم وأقوالهم.

قراءة العامة "تداركه". وقرأ ابن هرمز والحسن "تداركه" بتشديد الدال; وهو مضارع أدغمت التاء منه في الدال. وهو على تقدير حكاية الحال; كأنه قال: لولا أن كان يقال فيه تتداركه نعمة. ابن عباس وابن مسعود: "تداركته" وهو خلاف المرسوم. و"تداركه" فعل ماض مذكر حمل على معنى النعمة; لأن تأنيث النعمة غير حقيقي. و"تداركته" على لفظها. واختلف في معنى النعمة هنا; فقيل النبوة; قال الضحاك. وقيل عبادته إلتي سلفت; قاله ابن جبير. وقيل: نداؤه "لا إله إلا أنت سبحانك إني كنت من الظالمين" [الأنبياء: 87]; قاله ابن زيد. وقيل: نعمة الله عليه إخراجه من بطن الحوت; قال ابن بحر. وقيل: أي رحمة من ربه; فرحمه وتاب عليه.

وقوله - سبحانه - : ( لَّوْلاَ أَن تَدَارَكَهُ نِعْمَةٌ مِّن رَّبِّهِ لَنُبِذَ بالعرآء وَهُوَ مَذْمُومٌ . . ) .استئناف لبيان جانب من فضله - تعالى - على عبده يونس - عليه السلام - .و ( لَّوْلاَ ) هنا حرف امتناع لوجود ، و ( أَن ) يجوز أن تكون مخففة من ( أَن ) الثقيلة ، واسمها ضمير الشأن ، وهو محذوف ، وجملة ( تَدَارَكَهُ نِعْمَةٌ مِّن رَّبِّهِ ) خبرها .ويجوز أن تكون مصدرية ، أى : لولا تدارك رحمة من ربه .والتدارك : تفاعل من الدرك - بفتح الدال - بمعنى اللحاق بالغير . والمقصود به هنا : المبالغة فى إدراك رحمة الله - تعالى - لعبده يونس - عليه السلام - .قال الجمل : قرأة العامة : ( تَدَارَكَهُ ) وهو فعل ماضى مذكر ، حمل على معنى النعمة ، لأن تأنيثها غير حقيقى ، وقرأ ابن عباس وابن مسعود : تدراكه - على لفظ النعمة - وهو خلاف المرسوم .والمراد بالنعمة : رحمته - سبحانه - بيونس - عليه السلام - وقبول توبته ، وإجابة دعائه . .والنبذ : الطرح والترك للشئ ، والعراء : الأرض الفضالة الخالية من النبات وغيره .والمعنى : لولا أن الله - تدارك عبده يونس برحمته ، وبقبول توبته . . لطرح من بطن الحوت بالأرض الفضاء الخالية من النبات والعمران . . وهو مذموم ، أى : وهو ملوم ومؤاخذ منا على ما حدث منه . .ولكن ملامته ومؤاخذته منا قد امتنعت ، لتداركه برحمتنا ، حيث قبلنا توبته ، وغسلنا حوبته ، ومنحناه الكثير من خيرنا وبرنا . .فالمقصود من الآية الكريمة بيان جانب من فضل الله - تعالى - على عبده يونس - عليه السلام - ، وبيان أن رحمته - تعالى - به ، ونعمته عليه ، قد حالت بينه ويبن أن يكن مذموما على ما صدر منه ، من مغاضبة لقومه ومفارقته لهم بدون إذن من ربه . .قال الجمل ما ملخصه : قوله : ( وَهُوَ مَذْمُومٌ ) أى : ملوم ومؤاخذ بذنبه والجملة حال من مرفوع " نُبِذ " وهى محط الامتناع المفاد بلولا ، فهى المنفية لا النبذ بالعراء . .أى : لنبذ بالعراء وهو مذموم ، لكنه رُحِم فنبذ غير مذموم . .فلولا - هنا - ، حرف امتناع لوجود ، وأن الممتنع القيد فى جوابها لا هو نفسه . .

وقوله: (لَوْلا أَنْ تَدَارَكَهُ نِعْمَةٌ مِنْ رَبِّهِ ) يقول جلّ ثناؤه: لولا أن تدارك صاحب الحوت نعمة من ربه، فرحمه بها، وتاب عليه من مغاضبته ربه (لَنُبِذَ بِالْعَرَاءِ ) وهو الفضاء من الأرض: ومنه قول قيس بن جَعْدة:وَرَفَعْـتُ رِجْـلا لا أخـافُ عِثارَهـاوَنَبَــذْتُ بــالبَلَدِ العَــرَاءِ ثِيــابِي (1)(وَهُوَ مَذْمُومٌ ) اختلف أهل التأويل في معنى قوله: (وَهُوَ مَذْمُومٌ ) فقال بعضهم: معناه وهو مُلِيم.* ذكر من قال ذلك:حدثني عليّ، قال: ثني أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله: (وَهُوَ مَذْمُومٌ ) يقول: وهو مليم.وقال آخرون: بل معنى ذلك: وهو مذنب* ذكر من قال ذلك:حدثنا ابن عبد الأعلى، قال: ثنا المعتمر، عن أبيه عن بكر (وَهُوَ مَذْمُومٌ ) قال: هو مذنب.

( لولا أن تداركه ) أدركته ( نعمة من ربه ) حين رحمه وتاب عليه ( لنبذ بالعراء ) لطرح بالفضاء من بطن الحوت ( وهو مذموم ) يذم ويلام بالذنب [ يذنبه ] .

لَوْلَا أَنْ تَدَارَكَهُ نِعْمَةٌ مِنْ رَبِّهِ لَنُبِذَ بِالْعَرَاءِ وَهُوَ مَذْمُومٌ (49) وقوله : { لولا أن تداركه نعمة من ربّه لَنُبذ بالعراء } إلخ استئناف بياني ناشىء عن مضمون النهي من قوله : { ولا تكن كصاحب الحوت إذ نادى } إلخ لأنه يتضمن التحذير من الوقوع في كرب من قبيل كرب يونس ثم لا يدري كيف يكون انفراجه .و { أنْ } يجوز أن تكون مخففة من ( أنَّ ) ، واسمها ضمير شأن محذوف ، وجملة { تداركه نعمة من ربّه } خبرها . ويجوز أن تكون مصدرية ، أي لولا تدارك رحمة من ربّه .والتدارك : تفاعل من الدرَك بالتحريك وهو اللحاق ، أي أن يلحق بعضُ السائرين بعضاً وهو يقتضي تسابقهم وهو هنا مستعمل في مبالغة إدراك نعمة الله إياه .والنبذ : الطرح والترك . والعراء ممدوداً : الفضاء من الأرض الذي لا نبات فيه ولا بناء .والمعنى : لنبذهُ الحوت أو البحر بالفضاء الخالي لأن الحوت الذي ابتلعه من النوع الذي يُرضع فراخه فهو يقترب من السواحل الخالية المترامية الأَطراف خوفاً على نفسه وفراخه .والمعنى : أن الله أنعم عليه بأن أنبت عليه شجرة اليقطين كما في سورة الصافات .وأُدمج في ذلك فضل التوبة والضراعة إلى الله ، وأنه لولا توبته وضراعته إلى الله وإنعام الله عليه نعمة بعدَ نعمة لقذفه الحوت من بطنه ميتاً فأخرجه الموج إلى الشاطىء فلكان مُثْلة للناظرين أو حيّاً منبوذاً بالعراء لا يجد إسْعافاً ، أو لَنجا بعد لأي والله غاضب عليه فهو مذموم عند الله مسخوط عليه . وهي نعم كثيرة عليه إذ أنقذه من هذه الورطات كلها إنقاذاً خارقاً للعادة .وهذا المعنى طوي طياً بديعاً وأشير إليه إشارة بليغة بجملة { لولا أن تداركه نعمة من ربّه لنبذ بالعراء وهو مذموم .وطريقة المفسرين في نشر هذا المطوي أن جملة وهو مذموم } في موضع الحال وأن تلك الحال قيد في جواب { لَولا } ، فتقدير الكلام : لولا أن تداركه نعمة من ربّه لنبذ بالعراء نبذاً ذميماً ، أي ولكن يونس نبذ بالعراء غيرَ مذموم .والذي حملهم على هذا التأويل أن نبذه بالعراء واقع فلا يستقيم أن يكون جواباً للشرط لأن { لولا } تقتضي امتناعاً لوُجودٍ ، فلا يكون جوابها واقعاً فتعين اعتبار تقييد الجواب بجملة الحال ، أي انتفى ذمه عند نبذه بالعراء .ويلوح لي في تفصيل النظم وجه آخر وهو أن يكون جواب { لولا } محذوفاً دل عليه قوله { وهو مكظوم } مع ما تفيده صيغة الجملة الاسمية من تمكن الكظم كما علمت آنفاً ، فتلك الحالة إذا استمرت لم يحصل نبذه بالعراء ، ويكون الشرط ب { لولا } لاحقاً لجملة { إذ نادى وهو مكظوم } ، أي لبقي مكظوماً ، أي محبوساً في بطن الحوت أبداً ، وهو معنى قوله في سورة الصافات ( 143 144 ) { فلولا أنه كان من المسبّحين للبث في بطنه إلى يوم يبعثون } ، وتجعل جملة { لَنُبِذ بالعراء وهو مذموم } استئنافاً بيانياً ناشئاً عن الإِجمال الحاصل من موقع { لَولا } .واللام فيها لام القسم للتحقيق لأنه خارق للعادة فتأكيده لرفع احتمال المجاز . والمعنى : لقد نبذ بالعراء وهو مذموم . والمذموم : إمّا بمعنى المذنب لأن الذنب يقتضي الذمَّ في العاجل والعقاب في الآجل ، وهو معنى قوله في آية الصافات ( 142 ) { فالتقمه الحوت وهو مُليم } وإِمّا بمعنى العيب وهو كونه عارياً جائعاً فيكون في معنى قوله : { فنبذناه بالعراء وهو سقيم } [ الصافات : 145 ] فإن السقم عيب أيضاً .وتنكير { نعمة } للتعظيم لأنها نعمة مضاعفة مكررة .

{ لَوْلَا أَنْ تَدَارَكَهُ نِعْمَةٌ مِنْ رَبِّهِ لَنُبِذَ بِالْعَرَاءِ } أي: لطرح في العراء، وهي الأرض الخالية { وَهُوَ مَذْمُومٌ } ولكن الله تغمده برحمته فنبذ وهو ممدوح، وصارت حاله أحسن من حاله الأولى،

قوله تعالى : لولا أن تداركه نعمة من ربه قراءة العامة تداركه . وقرأ ابن هرمز والحسن " تداركه " بتشديد الدال ; وهو مضارع أدغمت التاء منه في الدال . وهو على تقدير حكاية الحال ; كأنه قال : لولا أن كان يقال فيه تتداركه نعمة . ابن عباس وابن مسعود : " تداركته " وهو خلاف المرسوم . و " تداركه " فعل ماض مذكر حمل على معنى النعمة ; لأن تأنيث النعمة غير حقيقي . و " تداركته " على لفظها . واختلف في معنى النعمة هنا ; فقيل النبوة ; قاله الضحاك . وقيل عبادته التي سلفت ; قاله ابن جبير . وقيل : نداؤه لا إله إلا أنت سبحانك إني كنت من الظالمين ; قاله ابن زيد . وقيل : نعمة الله عليه إخراجه من بطن الحوت ; قاله ابن بحر . وقيل : أي رحمة من ربه ; فرحمه وتاب عليه .لنبذ بالعراء وهو مذموم أي لنبذ مذموما ولكنه نبذ سقيما غير مذموم . ومعنى " مذموم " في قول ابن عباس : مليم . قال بكر بن عبد الله : مذنب . وقيل : مذموم مبعد من كل خير . والعراء : الأرض الواسعة الفضاء التي ليس فيها جبل ولا شجر يستر . وقيل : ولولا فضل الله عليه لبقي في بطن الحوت إلى يوم القيامة ، ثم نبذ بعراء القيامة مذموما . يدل عليه قوله تعالى : فلولا أنه كان من المسبحين للبث في بطنه إلى يوم يبعثون .

The relationship between the missionary and his addressees is a very delicate one. The missionary has to make himself pleasant-mannered unilaterally. The addressee may talk unreasonably, he may hold the missionary in contempt, and may make false allegations against him. In short, he may do anything of a discourageing nature, but the missionary must at all times abstain from negative reaction. His success is dependent upon two things—tolerance of excesses on the part of the addressee and having no expectation of material gain from him.

1-This is the literal translation of the Qur'anic phrase used here. The exegetes have explained it in two different ways. Some of them are of the view that, according to the Arabic usage, 'exposure of the shin' is an idiomatic expression for a severe state of distress. When a person is confronted with such a distress, he normally lays his shins bare. Therefore, exposure of the shin has been taken as indicative of such a state. Given this interpretation, the verse means that on the day when the disbelievers will face the severe distress, they will be called upon to prostrate themselves, but they will not be able to do so, because their backs will be made flat, with no elasticity to bow down. Some other commentators, however, take the phrase in its literal sense. They say that the 'Shin' referred to here is the Shin of Allah Ta'ala, which is one of His attributes, the exact nature of which is neither known to anybody, nor discoverable in this world. (But obviously, it is not like the shins of human beings). According to this interpretation, the verse means that, at some stage on the Day of Judgment, Allah Ta'ala will expose this attribute of His which is called 'Shin', and they will be called upon to prostrate before it. This interpretation is supported by an authentic hadith reported by Bukhari and Muslim. 2-It refers to Sayyidna Yunus (علیہ السلام) who was devoured by a fish after he left his nation. Full description of the event has been given in Surah Yunus. (Muhammad Taqi Usmani) 3-According to the explanation given to this verse by Maulana Ashraf Ali Thanawi (رح) ، 'Favour from His Lord' means the acceptance of his repentance, and 'wilderness' refers to the place where he was thrown by the fish. If this verse is read in juxtaposition with Verses 143, 144 of Surah As-Saffat, the sense appears to be that if Yunus had not offered tasbih and taubah, he would have remained in the belly of the fish for good, and if he had repented, but was not favoured by Allah with the acceptance of his taubah, he would have been cast by the fish into the wilderness, due to his repentance, but in a reproachable state. However, since Allah favoured him with accepting his taubah, he was no more reproachable. Some other scholars, however, suggest that 'wilderness' in this verse refers to the plain of Hashr, and the verse means that if Allah had not accepted his taubah, he would have been cast into the plain of Hashr in a reproachable state. 4-It means that they glare at you with such a hatred and anger as if they were to make you slip from your standpoint due to their aversion.

(Had it not been that favour) mercy (from his Lord had reached him he surely had been cast into the wilderness while he was reprobate) and guilty.

Had it not been for a grace from his Lord that reached him� He said:That is, if God had not kept for him his previous good deeds, which were a result of His pre-eternal election, and saved him, and had not the ⸢grace from his Lord (niʿma min rabbihi)⸣ reached him, �he would surely have been cast out onto a barren [shore], while he was blameworthy.The barren shore (ʿarāʾ) is the plain [lit. earth, ʿarḍ] of the Resurrection, for nothing is cultivated or grown there. He had committed no other sin save that of busying his heart with planning (tadbīr) that which was not for him to plan, just as Adam had done [before him]. His words, Exalted is He:

The Command to be Patient and to refrain from being Hasty like Yunus was Allah says, فَاصْبِرْ (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.' وَلاَ تَكُن كَصَـحِبِ الْحُوتِ (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 لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ ("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, فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَـهُ مِنَ الْغَمِّ وَكَذلِكَ نُنجِـى الْمُؤْمِنِينَ (So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:88) Allah also says, فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِى بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ (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, إِذْ نَادَى وَهُوَ مَكْظُومٌ (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, فَاجْتَبَـهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّـلِحِينَ (Then his Lord chose him and made him of the righteous.) Imam Ahmad recorded from `Abdullah that the Messenger of Allah ﷺ 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 الَّذِينَ كَفَرُواْ لَيُزْلِقُونَكَ بِأَبْصَـرِهِمْ (And verily, those who disbelieve would almost make you slip with their eyes) Ibn `Abbas, Mujahid and others have said, لَيُزْلِقُونَكَ (would make you slip) "In order to have some effect on you." بِأَبْصَـرِهِمْ (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 ﷺ 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 ﷺ 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 ﷺ 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 ﷺ 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 Allahﷺ 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 ﷺ 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 ﷺ 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 ﷺ 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 ﷺ 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 ﷺ 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 لَمَجْنُونٌ (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 إِلاَّ ذِكْرٌ لِّلْعَالَمِينَ (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.