Hadith 1

eking the Refuge with Him-azwj. It is as if he is not inclining to the world nor deceived by it’ – end of his speech, may Allah-azwj be Pleased with him. and I cannot avail you of anything from Allah. [12: 67] – I. e. , and I-as cannot repel anything from the Decrees of Allah-azwj if He-azwj has already Decreed upon you with the evil eye or other than that. The Judgment is only for Allah, – i. e. , The Decision is not, except for Allah-azwj (to Make) – on Him do I rely, – for He-azwj is the One-azwj able upon Protecting you all from the evil eye, or from the envy, and Return you all safely to me-as. and upon Him should the relying ones be reliant upon’ [12: 67] -i. e. , let delegate them affairs to Him-azwj and let them trust in Him-azwj. And when they entered – Egypt – from where their father had instructed them to, – i. e. , from different (city) gates like what their father-as Yaqoub-as had instructed them – it was not going to avail them of anything [12: 68] – etc. I. e. , their entering Egypt like that (did not) avail them, i. e. , (did not) repel anything from them Allah-azwj had Wanted it’s occurrence, from envy or affliction of an evil eye. And he-as had known that cautiousness does not benefit from a Pre-determination, but it was from what he-as had said to his-as sons, was a need in his-as heart (to say so). So Yaqoub-as fulfilled that need, i. e. , removed the restlessness of his-as heart, because there are no means against the evil eye, of its abhorrence striking them. And it is said, ‘It’s meaning is that the evil eye, if it is Pre-determined to afflict them, it would afflict them while they are separated like what it would afflict them while they are together’. He-azwj Said: except, it was a need (of Yaqoub regarding himself he wanted fulfilled, ) – being an exclusion, not from the first meaning, ‘But there was a need’ – and he was with knowledge – i. e. , with certainty and understanding with Allah (w. w. t. ) –of what We had Taught him, – for the reason of teaching it to us, or he-as knew what he-as was teaching, it would be acted with – but most of the people do not know [12: 68] – the rank of Yaqoub-as regarding the knowledge. Al-Bayzawi said, ‘They are not knowing secrets of the Pre-determination, and the caution does not avail from it’. And Al-Razi said, ‘The generality of the interpreters say he-as feared from the evil eye (falling) upon them, and for us over here, there are two standpoints. The first standpoint is, that the evil eye is true, and that which points upon it are two aspects. The first is agreement of the ancient interpreters upon that the intent from this Verse is that. And the second is what is reported that the Prophet-saww used to seek Refuge for Al-Hassan-asws and Al-Husayn-asws’. Then he mentioned some of what has passed from the Ahadeeth, until he said, ‘And the fifth is, Rasool-Allah-saww entered the house of Umm Salama-ra and there was a child with her-ra. She-ra said, ‘O Rasool-Allah-saww! The evil eye has afflicted him! ’ He-saww said: ‘Are you-ra not performing Ruqya for him from the evil eye? ’’
The sixth are his-saww words: ‘The evil eye is true, and if there was anything which could precede the Pre-determination, the evil eye would precede the Pre-determination’. The seventh, Ayesha said, ‘He-saww would order the one casting the evil eye that he performs wud’u, then the one target person should wash, the one he had afflicted with the evil eye’. The eighth standpoint is regarding the uncovering from what it is. We say that Al-Jabaie had denied this meaning with a far-reaching denial, and he did not mention in his denial the suspicion as a remnant from an argument. And as for those who have acknowledge with it and are accepting its existence, they have mentioned (various) aspects regarding it. Al Jahiz said, ‘There are parts extending from the evil and connect with the envied person, so it impacts, and it is quick in him like the effects of the sting, and the poison, and the fire, and even though it may be opposite in its aspects of the effects of these things’. Al Qazi said, ‘And this is weak, because if the matter was like what he said, it would oblige that it would affect in the person whom he had not envied like it’s effect in the envied person’. And know that this objection is weak, and that is because when you wonder at a thing, so one would love it’s remaining, just as when a child wonders at himself, and an orchard for himself, and he would have disliked it’s remaining just as when the envier wonders at obtaining a thing, is good for his enemy. If it was the firs