Transliteration:( Fasbir lihukmi rabbika wa laa takun kasaahibil hoot; iz naadaa wa huwa makzoom )
57. Coming of the verses of Jihad (Holy War). In this case this verse is abrogated from the command of Jihad. Or, it refers to the coming of Divine punishment on some infidels and gaining guidance of repentance for some. In that case this verse is a command.
58. This tells us that one should not follow in the errors of the pious, including the Noble Prophets, nor can these errors be called their sunnats.
For this reason it has been stated in Hadith Shareef: "Obligatory upon you is my Sunnat my way of life" and not "Obligatory upon you is my tradition" because Hadith can be referred to every saying and action of the whether it be Holy Prophet ﷺ from a special quality, but only that can be called sunnat which can be incumbent to be followed. For this reason Allah Almighty said: "then follow their path" (S6:V 90) Errors are not included under Guidance. The meaning of the verse is this that Oh My Beloved, do not hasten regarding the matters of the people like Hazrat Yunus (On whom be peace).
59. Because of grief and anger, his heart was choking on his people. In this condition he prayed for punishment for his people. It should be remembered that this grief and anger of Hazrat Yunus (On whom be peace) was for the sake of Allah Almighty and not for himself. The censure did not come about due to this anger, but due to the hastiness.
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).
Allah says,
(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.’
(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,
(“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,
(So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:88) Allah also says,
(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,
(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,
(Then his Lord chose him and made him of the righteous.) Imam Ahmad recorded from `Abdullah that the Messenger of Allah said,
(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,
(And verily, those who disbelieve would almost make you slip with their eyes) Ibn `Abbas, Mujahid and others have said,
(would make you slip) “In order to have some effect on you.”
(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).’
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,
(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,
(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,
(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,
(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:
(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.
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,
(Who do you blame (or hold responsible) for this) The people replied, “Amir bin Rabi`ah.” Then the Prophet said,
(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.”
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.”
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,
(Yes).” Then Jibril said,
(“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,
(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.)
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,
(Yes).” Then Jibril said,
(“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,
(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.)
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,
(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.”
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,
(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,
(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,
(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.”
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,
(O Allah! Remove from him its heat, its cold and its pain.) He (Sahl) then stood up, and Allah’s Messenger said,
(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.)
Allah says,
(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,
(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.
(68:48) So bear with patience until the Judgement of your Lord[31] comes, and do not belike the man in the fish (i.e., Jonah)[32] who called out, choking with grief:[33]
31. That is, the time when Allah will issue His decree about your success and victory and your opponents’ defeat, is yet far off. Till then you should go on enduring with patience whatever hardships and afflictions you may have to face in the way of preaching the faith.
32. That is, do not behave impatiently as did the Prophet Jonah (peace be on him), who an account of his impatience was driven into the fish’s belly. Immediately after exhorting the Prophet (peace be upon him) to have patience until Allah issued forth His decree, to tell him not to behave like the Prophet Jonah (peace be upon him) by itself gives the meaning that the latter had shown some kind of impatience before Allah gave His decision and thus had incurred His wrath. For explanation, see (Surah Yunus, Ayat 98) note 99; (Surah Al-Anbiya, Ayat 87-88) note 82-85; (Surah As-Saaffat, Ayat 139-148) note 78-85.
33. In Surah Al-Anbiya it has been explained thus: From inside the fish’s belly and the darkness of the sea, the Prophet Jonah (peace be upon him) invoked Allah, saying: La ilaha ills anta subhanaka inni kuntu min-az-zalimin: There is no god but You; glory be to You: I had indeed committed a wrong. Thereupon Allah heard his prayer and delivered him from this affliction. (Surah Al-Anbiya, ayat 87-88).
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