Surah Falaq ayat 5 Tafsir Quran 113:5

﴿وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ﴾
[ الفلق: 5]

113:5 And from the evil of an envier when he envies."

and from the evil of an envier when he envies’ when he manifests his envy and behaves in accordance with it — such as the mentioned Labīd from among the Jews who were envious of the Prophet s; the mention of these three elements of evil which are already subsumed by the statement ‘of what He has created’ is because of the severity of their evil.

And counter to the evil generated by the envious when he feels envy at the superior advantages of others

Which was revealed in Makkah The Position of Ibn Mas`ud concerning Al-Mu`awwidhatayn Imam Ahmad recorded from Zirr bin Hubaysh that Ubayy bin Ka`b told him that Ibn Mas`ud did not record the Mu`awwidhatayn in his Mushaf ( copy of the Qur'an ).
So Ubayy said, "I testify that the Messenger of Allah ﷺ informed me that Jibril said to him, قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ( Say: "I seek refuge with the Lord of Al-Falaq." )( 113:1 ) So he said it.
And Jibril said to him, قُلْ أَعُوذُ بِرَبِّ النَّاسِ ( Say: "I seek refuge with the Lord of mankind." ) ( 114:1 ) So he said it.
Therefore, we say what the Prophet said." The Virtues of Surahs Al-Falaq and An-Nas In his Sahih, Muslim recorded on the authority of `Uqbah bin `Amir that the Messenger of Allah ﷺ said, «أَلَمْ تَرَ آيَاتٍ أُنْزِلَتْ هَذِهِ اللَّيْلَةَ لَمْ يُرَ مِثْلُهُنَّ قَطُّ: ( Do you not see that there have been Ayat revealed to me tonight the like of which has not been seen before ) They are قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ » ( Say: "I seek refuge with, the Lord of Al-Falaq." )( 113:1 ) and; قُلْ أَعُوذُ بِرَبِّ النَّاسِ ( Say: "I seek refuge with the Lord of mankind." ) ( 114:1 )) This Hadith was recorded by Ahmad, At-Tirmidhi and An-Nasa'i.
At-Tirmidhi said, "Hasan Sahih." Another Narration Imam Ahmad recorded from `Uqbah bin `Amir that he said, "While I was leading the Messenger of Allah ﷺ along one of these paths he said,
«يَا عُقْبَةُ أَلَا تَرْكَبُ؟»
( O `Uqbah! Will you not ride ) I was afraid that this might be considered an act of disobedience.
So the Messenger of Allah ﷺ got down and I rode for a while.
Then he rode.
Then he said,
«يَا عُقْبَةُ، أَلَا أُعَلِّمُكَ سُورَتَيْنِ مِنْ خَيْرِ سُورَتَيْنِ قَرَأَ بِهِمَا النَّاسُ؟»
( O `Uqbah! Should I not teach you two Surahs that are of the best two Surahs that the people recite ) I said, `Of course, O Messenger of Allah.' So he taught me to recite قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ( Say: "I seek refuge with the Lord of Al-Falaq." ) ( 113:1 ) and قُلْ أَعُوذُ بِرَبِّ النَّاسِ ( Say: "I seek refuge with the Lord of mankind." ) ( 114:1 ) Then the call was given to begin the prayer and the Messenger of Allah ﷺ went forward ( to lead the people ), and he recited them in the prayer.
Afterwards he passed by me and said,
«كَيْفَ رَأَيْتَ يَا عُقَيْبُ، اقْرَأْ بِهِمَا كُلَّمَا نِمْتَ وَكُلَّمَا قُمْتَ»
( What do you think, O `Uqayb Recite these two Surahs whenever you go to sleep and whenever you get up. )" An-Nasa'i and Abu Dawud both recorded this Hadith. Another Narration «إِنَّ النَّاسَ لَمْ يَتَعَوَّذُوا بِمِثْلِ هَذَيْنِ: (Verily, the people do not seek protection with anything like these two: قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ( Say: "I seek refuge with the Lord of Al-Falaq." )( 113:1 ) and; قُلْ أَعُوذُ بِرَبِّ النَّاسِ » ( Say: "I seek refuge with (Allah ) the Lord of mankind.")) ( 114:1 ) Another Narration An-Nasa'i recorded that `Uqbah bin `Amir said, "I was walking with the Messenger of Allah ﷺ when he said,
«يَا عُقْبَةُ قُلْ»
( O `Uqbah! Say! ) I replied, `What should I say' So he was silent and did not respond to me.
Then he said,
«قُلْ»
( Say! ) I replied, `What should I say, O Messenger of Allah' He said,
«قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ »
( Say: "I seek refuge with the Lord of Al-Falaq." ) So, I recited it until I reached its end.
Then he said,
«قُلْ»
( Say! ) I replied, `What should I say O Messenger of Allah' He said,
«قُلْ أَعُوذُ بِرَبِّ النَّاسِ »
( Say: "I seek refuge with the Lord of mankind." ) So, I recited it until I reached its end.
Then the Messenger of Allah ﷺ said,
«مَا سَأَلَ سَائِلٌ بِمِثْلِهَا، وَلَا اسْتَعَاذَ مُسْتَعِيذٌ بِمِثْلِهَا»
( No person beseeches with anything like these, and no person seeks refuge with anything like these. )" Another Hadith An-Nasa'i recorded that Ibn `Abis Al-Juhani said that the Prophet said to him,
«يَا ابْنَ عَابِسٍ أَلَا أَدُلُّكَ أَوْ أَلَا أُخْبِرُكَ بِأَفْضَلِ مَا يَتَعَوَّذُ بِهِ الْمُتَعَوِّذُونَ؟»
( O Ibn `Abis! Shall I guide you to -- or inform you -- of the best thing that those who seek protection use for protection ) He replied, "Of course, O Messenger of Allah!" The Prophet said, «قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ قُلْ أَعُوذُ بِرَبِّ النَّاسِ هَاتَانِ السُّورَتَانِ» ( Say: "I seek refuge with the Lord of Al-Falaq." )( and (Say: "I seek refuge with the Lord of mankind." )( These two Surahs (are the best protection ).) Imam Malik recorded from `A'ishah that whenever the Messenger of Allah ﷺ was suffering from an ailment, he would recite the Mu`awwidhatayn over himself and blow ( over himself ).
Then if his pain became severe, `A'ishah said that she would recite the Mu`awwidhatayn over him and take his hand and wipe it over himself seeking the blessing of those Surahs.
Al-Bukhari, Abu Dawud, An-Nasa'i and Ibn Majah all recorded this Hadith. It has been reported from Abu Sa`id that the Messenger of Allah ﷺ used to seek protection against the evil eyes of the Jinns and mankind.
But when the Mu`awwi- dhatayn were revea- led, he used them ( for protection ) and aban- doned all else besides them.
At-Tirmidhi, An-Nasa'i and Ibn Majah recorded this.
At-Tirmidhi said, "This Hadith is Hasan Sahih." بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. Ibn Abi Hatim recorded that Jabir said, "Al-Falaq is the morning." Al-`Awfi reported from Ibn `Abbas, "Al-Falaq is the morning." The same has been reported from Mujahid, Sa`id bin Jubayr, `Abdullah bin Muhammad bin `Aqil, Al-Hasan, Qatadah, Muhammad bin Ka`b Al-Qurazi and Ibn Zayd.
Malik also reported a similar statement from Zayd bin Aslam.
Al-Qurazi, Ibn Zayd and Ibn Jarir all said, "This is like Allah's saying, فَالِقُ الإِصْبَاحِ ( He is the Cleaver of the daybreak. )." ( 6:96 ) Allah said, مِن شَرِّ مَا خَلَقَ ( From the evil of what He has created, ) This means from the evil of all created things.
Thabit Al-Bunani and Al-Hasan Al-Basri both said, "Hell, Iblis and his progeny, from among that which He ( Allah ) created." وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ( And from the evil of the Ghasiq when Waqab, ) Mujahid said, "Ghasiq is the night, and `when it Waqab' refers to the setting of the sun." Al-Bukhari mentioned this from him.
Ibn Abi Najih also reported a similar narration from him ( Mujahid ). The same was said by Ibn `Abbas, Muhammad bin Ka`b Al-Qurazi, Ad-Dahhak, Khusayf, Al-Hasan and Qatadah.
They said, "Verily, it is the night when it advances with its darkness." Az-Zuhri said, وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ( And from the evil of the Ghasiq when Waqab, ) "This means the sun when it sets." Abu Al-Muhazzim reported that Abu Hurayrah said, وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ( And from the evil of the Ghasiq when Waqab, ) "This means the star." Ibn Zayd said, "The Arabs used to say, `Al-Ghasiq is the declination ( of the position ) of the heavenly body known as Pleiades.
The number of those who were ill and stricken with plague would increase whenever it would decline, and their number would lessen whenever it rose."' Ibn Jarir said, "Others have said that it is the moon." The support for the people who hold this position ( that it means the moon ) is a narration that Imam Ahmad recorded from Al-Harith bin Abi Salamah.
He said that `A'ishah said, "The Messenger of Allah ﷺ took me by my hand and showed me the moon when it rose, and he said,
«تَعَوَّذِي بِاللهِ مِنْ شَرِّ هَذَا الْغَاسِقِ إِذَا وَقَبَ»
( Seek refuge with Allah from the evil of this Ghasiq when it becomes dark. )" At-Tirmidhi and An-Nasa'i both recorded this Hadith in their Books of Tafsir in their Sunans.
Allah said, وَمِن شَرِّ النَّفَّـثَـتِ فِى الْعُقَدِ ( And from the evil of the blowers in knots, ) Mujahid, `Ikrimah, Al-Hasan, Qatadah and Ad-Dahhak all said, "This means the witches." Mujahid said, "When they perform their spells and blow into the knots." In another Hadith it has been reported that Jibril came to the Prophet and said, "Are you suffering from any ailment, O Muhammad" The Prophet replied,
«نَعَمْ»
( Yes. ) So Jibril said, "In the Name of Allah, I recite prayer ( Ruqyah ) over you, from every illness that harms you, from the evil of every envious person and evil eye.
May Allah cure you." Discussion of the Bewitchment of the Prophet In the Book of Medicine of his Sahih, Al-Bukhari recorded that `A'ishah said, "The Messenger of Allah ﷺ was bewitched until he thought that he had relations with his wives, but he had not had relations with them." Sufyan said, "This is the worst form of magic when it reaches this stage." So the Prophet said,
«يَا عَائِشَةُ، أَعَلِمْتِ أَنَّ اللهَ قَدْ أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ؟ أَتَانِي رَجُلَانِ فَقَعَدَ أَحَدُهُمَا عِنْدَ رَأْسِي وَالْاخَرُ عِنْدَ رِجْلَيَّ، فَقَال الَّذِي عِنْدَ رَأْسِي لِلْاخَرِ: مَا بَالُ الرَّجُلِ؟ قَالَ: مَطْبُوبٌ، قَالَ: وَمَنْ طَبَّهُ، قَالَ: لَبِيدُ بْنُ أَعْصَمَ: رَجُلٌ مِنْ بَنِي زُرَيْقٍ حَلِيفٌ لِيَهُودَ، كَانَ مُنَافِقًا، قَالَ: وَفِيمَ؟ قَالَ: فِي مُشْطٍ وَمُشَاطَةٍ، قَالَ: وَأَيْنَ؟ قَالَ: فِي جُفِّ طَلْعَةٍ ذَكَرٍ، تَحْتَ رَاعُوفَةٍ فِي بِئْرِ ذَرْوَانَ»
( O `A'ishah! Do you know that Allah has answered me concerning that which I asked Him Two men came to me and one of them sat by my head while the other sat by my feet.
The one who was sitting by my head said to the other one, `What is wrong with this man' The other replied, `He is bewitched.' The first one said, `Who bewitched him' The other replied, `Labid bin A`sam.
He is a man from the tribe of Banu Zurayq who is an ally of the Jews, and a hypocrite.' The first one asked, `With what (did he bewitch him )' The other replied, `With a comb and hair from the comb.' The first one asked, `Where ( is the comb )' The other answered, `In the dried bark of a male date palm under a rock in a well called Dharwan.') `A'ishah said, "So he went to the well to remove it ( the comb with the hair ).
Then he said,
«هَذِهِ الْبِئْرُ الَّتِي أُرِيتُهَا، وَكَأَنَّ مَاءَهَا نُقَاعَةُ الحِنَّاءِ،وَكَأَنَّ نَخْلَهَا رُؤُوسُ الشَّيَاطِين»
( This is the well that I saw.
It was as if its water had henna soaked in it and its palm trees were like the heads of devils. ) So he removed it ( of the well ).
Then I ( `A'ishah ) said, `Will you not make this public' He replied,
«أَمَّا اللهُ فَقَدْ شَفَانِي، وَأَكْرَهُ أَنْ أُثِيرَ عَلَى أَحَدٍ مِنَ النَّاسِ شَرًّا»
( Allah has cured me and I hate to spread (the news of ) wickedness to any of the people.)"

(113:5) and from the evil of the envier when he envies.' *7

And from the evil of an envier meaning

*7) Hasad means that a person should feel unhappy at the better fortune, superiority or good quality that Allah has granted to another, and should wish that it should be taken away from the other person and given to him, or at least the other one should be deprived of it.
However, hasad does not mean that a person should wish that he too should be blessed with the bounty that the other one has been blessed with.
Here, Allah's refuge has been sought from the evil of the jealous one when he feels jealous, and takes a practical step with word or deed to satisfy his heart.
For until he takes a practical step, his being unhappy may by itself be bad but it is not an evil for the other person so that he may seek refuge from it.
When such an evil appears from a jealous person the best thing would be to seek Allah's refuge from it.
Besides this, there are a few other things also which are helpful for obtaining immunity from the evil of the jealous person.
First, that one should have trust in AIIah and the faith that unless AIIah so wills no one can harm him in any way.
Second, that one should have patience over what the jealous person says and dces and should not start behaving impatiently so as to be degraded morally to the level of the jealous person.
Third, that one should in any case maintain dignity and practise piety even if the jealous person behaves frivolously, being fearless of God and shameless of the people.
Fourth, that one should free one's mind of every thought about the jealous person and should disregard him altogether, for making him a subject of one's thought is a prelude to being influenced by him.
Fifth, that one should do the jealous person a good turn as and when one can, not to speak of treating him evilly, no matter whether this good behaviour mitigates his jealousy or not.
Sixth, that one should understand rightly and remain steadfast to the doctrine of Tauhid for the heart which enshrines Tauhid, cannot be affected by anyone else's fear except the fear of Allah.

Which was revealed in Makkah The Position of Ibn Mas`ud concerning Al-Mu`awwidhatayn Imam Ahmad recorded from Zirr bin Hubaysh that Ubayy bin Ka`b told him that Ibn Mas`ud did not record the Mu`awwidhatayn in his Mushaf ( copy of the Qur'an ).
So Ubayy said, "I testify that the Messenger of Allah ﷺ informed me that Jibril said to him, قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ( Say: "I seek refuge with the Lord of Al-Falaq." )( 113:1 ) So he said it.
And Jibril said to him, قُلْ أَعُوذُ بِرَبِّ النَّاسِ ( Say: "I seek refuge with the Lord of mankind." ) ( 114:1 ) So he said it.
Therefore, we say what the Prophet said." The Virtues of Surahs Al-Falaq and An-Nas In his Sahih, Muslim recorded on the authority of `Uqbah bin `Amir that the Messenger of Allah ﷺ said, «أَلَمْ تَرَ آيَاتٍ أُنْزِلَتْ هَذِهِ اللَّيْلَةَ لَمْ يُرَ مِثْلُهُنَّ قَطُّ: ( Do you not see that there have been Ayat revealed to me tonight the like of which has not been seen before ) They are قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ » ( Say: "I seek refuge with, the Lord of Al-Falaq." )( 113:1 ) and; قُلْ أَعُوذُ بِرَبِّ النَّاسِ ( Say: "I seek refuge with the Lord of mankind." ) ( 114:1 )) This Hadith was recorded by Ahmad, At-Tirmidhi and An-Nasa'i.
At-Tirmidhi said, "Hasan Sahih." Another Narration Imam Ahmad recorded from `Uqbah bin `Amir that he said, "While I was leading the Messenger of Allah ﷺ along one of these paths he said, «يَا عُقْبَةُ أَلَا تَرْكَبُ؟» ( O `Uqbah! Will you not ride ) I was afraid that this might be considered an act of disobedience.
So the Messenger of Allah ﷺ got down and I rode for a while.
Then he rode.
Then he said, «يَا عُقْبَةُ، أَلَا أُعَلِّمُكَ سُورَتَيْنِ مِنْ خَيْرِ سُورَتَيْنِ قَرَأَ بِهِمَا النَّاسُ؟» ( O `Uqbah! Should I not teach you two Surahs that are of the best two Surahs that the people recite ) I said, `Of course, O Messenger of Allah.' So he taught me to recite قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ( Say: "I seek refuge with the Lord of Al-Falaq." ) ( 113:1 ) and قُلْ أَعُوذُ بِرَبِّ النَّاسِ ( Say: "I seek refuge with the Lord of mankind." ) ( 114:1 ) Then the call was given to begin the prayer and the Messenger of Allah ﷺ went forward ( to lead the people ), and he recited them in the prayer.
Afterwards he passed by me and said, «كَيْفَ رَأَيْتَ يَا عُقَيْبُ، اقْرَأْ بِهِمَا كُلَّمَا نِمْتَ وَكُلَّمَا قُمْتَ» ( What do you think, O `Uqayb Recite these two Surahs whenever you go to sleep and whenever you get up. )" An-Nasa'i and Abu Dawud both recorded this Hadith. Another Narration «إِنَّ النَّاسَ لَمْ يَتَعَوَّذُوا بِمِثْلِ هَذَيْنِ: (Verily, the people do not seek protection with anything like these two: قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ( Say: "I seek refuge with the Lord of Al-Falaq." )( 113:1 ) and; قُلْ أَعُوذُ بِرَبِّ النَّاسِ » ( Say: "I seek refuge with (Allah ) the Lord of mankind.")) ( 114:1 ) Another Narration An-Nasa'i recorded that `Uqbah bin `Amir said, "I was walking with the Messenger of Allah ﷺ when he said, «يَا عُقْبَةُ قُلْ» ( O `Uqbah! Say! ) I replied, `What should I say' So he was silent and did not respond to me.
Then he said, «قُلْ» ( Say! ) I replied, `What should I say, O Messenger of Allah' He said, «قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ » ( Say: "I seek refuge with the Lord of Al-Falaq." ) So, I recited it until I reached its end.
Then he said, «قُلْ» ( Say! ) I replied, `What should I say O Messenger of Allah' He said, «قُلْ أَعُوذُ بِرَبِّ النَّاسِ » ( Say: "I seek refuge with the Lord of mankind." ) So, I recited it until I reached its end.
Then the Messenger of Allah ﷺ said, «مَا سَأَلَ سَائِلٌ بِمِثْلِهَا، وَلَا اسْتَعَاذَ مُسْتَعِيذٌ بِمِثْلِهَا» ( No person beseeches with anything like these, and no person seeks refuge with anything like these. )" Another Hadith An-Nasa'i recorded that Ibn `Abis Al-Juhani said that the Prophet said to him, «يَا ابْنَ عَابِسٍ أَلَا أَدُلُّكَ أَوْ أَلَا أُخْبِرُكَ بِأَفْضَلِ مَا يَتَعَوَّذُ بِهِ الْمُتَعَوِّذُونَ؟» ( O Ibn `Abis! Shall I guide you to -- or inform you -- of the best thing that those who seek protection use for protection ) He replied, "Of course, O Messenger of Allah!" The Prophet said, «قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ قُلْ أَعُوذُ بِرَبِّ النَّاسِ هَاتَانِ السُّورَتَانِ» ( Say: "I seek refuge with the Lord of Al-Falaq." )( and (Say: "I seek refuge with the Lord of mankind." )( These two Surahs (are the best protection ).) Imam Malik recorded from `A'ishah that whenever the Messenger of Allah ﷺ was suffering from an ailment, he would recite the Mu`awwidhatayn over himself and blow ( over himself ).
Then if his pain became severe, `A'ishah said that she would recite the Mu`awwidhatayn over him and take his hand and wipe it over himself seeking the blessing of those Surahs.
Al-Bukhari, Abu Dawud, An-Nasa'i and Ibn Majah all recorded this Hadith. It has been reported from Abu Sa`id that the Messenger of Allah ﷺ used to seek protection against the evil eyes of the Jinns and mankind.
But when the Mu`awwi- dhatayn were revea- led, he used them ( for protection ) and aban- doned all else besides them.
At-Tirmidhi, An-Nasa'i and Ibn Majah recorded this.
At-Tirmidhi said, "This Hadith is Hasan Sahih." بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. Ibn Abi Hatim recorded that Jabir said, "Al-Falaq is the morning." Al-`Awfi reported from Ibn `Abbas, "Al-Falaq is the morning." The same has been reported from Mujahid, Sa`id bin Jubayr, `Abdullah bin Muhammad bin `Aqil, Al-Hasan, Qatadah, Muhammad bin Ka`b Al-Qurazi and Ibn Zayd.
Malik also reported a similar statement from Zayd bin Aslam.
Al-Qurazi, Ibn Zayd and Ibn Jarir all said, "This is like Allah's saying, فَالِقُ الإِصْبَاحِ ( He is the Cleaver of the daybreak. )." ( 6:96 ) Allah said, مِن شَرِّ مَا خَلَقَ ( From the evil of what He has created, ) This means from the evil of all created things.
Thabit Al-Bunani and Al-Hasan Al-Basri both said, "Hell, Iblis and his progeny, from among that which He ( Allah ) created." وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ( And from the evil of the Ghasiq when Waqab, ) Mujahid said, "Ghasiq is the night, and `when it Waqab' refers to the setting of the sun." Al-Bukhari mentioned this from him.
Ibn Abi Najih also reported a similar narration from him ( Mujahid ). The same was said by Ibn `Abbas, Muhammad bin Ka`b Al-Qurazi, Ad-Dahhak, Khusayf, Al-Hasan and Qatadah.
They said, "Verily, it is the night when it advances with its darkness." Az-Zuhri said, وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ( And from the evil of the Ghasiq when Waqab, ) "This means the sun when it sets." Abu Al-Muhazzim reported that Abu Hurayrah said, وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ( And from the evil of the Ghasiq when Waqab, ) "This means the star." Ibn Zayd said, "The Arabs used to say, `Al-Ghasiq is the declination ( of the position ) of the heavenly body known as Pleiades.
The number of those who were ill and stricken with plague would increase whenever it would decline, and their number would lessen whenever it rose."' Ibn Jarir said, "Others have said that it is the moon." The support for the people who hold this position ( that it means the moon ) is a narration that Imam Ahmad recorded from Al-Harith bin Abi Salamah.
He said that `A'ishah said, "The Messenger of Allah ﷺ took me by my hand and showed me the moon when it rose, and he said, «تَعَوَّذِي بِاللهِ مِنْ شَرِّ هَذَا الْغَاسِقِ إِذَا وَقَبَ» ( Seek refuge with Allah from the evil of this Ghasiq when it becomes dark. )" At-Tirmidhi and An-Nasa'i both recorded this Hadith in their Books of Tafsir in their Sunans.
Allah said, وَمِن شَرِّ النَّفَّـثَـتِ فِى الْعُقَدِ ( And from the evil of the blowers in knots, ) Mujahid, `Ikrimah, Al-Hasan, Qatadah and Ad-Dahhak all said, "This means the witches." Mujahid said, "When they perform their spells and blow into the knots." In another Hadith it has been reported that Jibril came to the Prophet and said, "Are you suffering from any ailment, O Muhammad" The Prophet replied, «نَعَمْ» ( Yes. ) So Jibril said, "In the Name of Allah, I recite prayer ( Ruqyah ) over you, from every illness that harms you, from the evil of every envious person and evil eye.
May Allah cure you." Discussion of the Bewitchment of the Prophet In the Book of Medicine of his Sahih, Al-Bukhari recorded that `A'ishah said, "The Messenger of Allah ﷺ was bewitched until he thought that he had relations with his wives, but he had not had relations with them." Sufyan said, "This is the worst form of magic when it reaches this stage." So the Prophet said, «يَا عَائِشَةُ، أَعَلِمْتِ أَنَّ اللهَ قَدْ أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ؟ أَتَانِي رَجُلَانِ فَقَعَدَ أَحَدُهُمَا عِنْدَ رَأْسِي وَالْاخَرُ عِنْدَ رِجْلَيَّ، فَقَال الَّذِي عِنْدَ رَأْسِي لِلْاخَرِ: مَا بَالُ الرَّجُلِ؟ قَالَ: مَطْبُوبٌ، قَالَ: وَمَنْ طَبَّهُ، قَالَ: لَبِيدُ بْنُ أَعْصَمَ: رَجُلٌ مِنْ بَنِي زُرَيْقٍ حَلِيفٌ لِيَهُودَ، كَانَ مُنَافِقًا، قَالَ: وَفِيمَ؟ قَالَ: فِي مُشْطٍ وَمُشَاطَةٍ، قَالَ: وَأَيْنَ؟ قَالَ: فِي جُفِّ طَلْعَةٍ ذَكَرٍ، تَحْتَ رَاعُوفَةٍ فِي بِئْرِ ذَرْوَانَ» ( O `A'ishah! Do you know that Allah has answered me concerning that which I asked Him Two men came to me and one of them sat by my head while the other sat by my feet.
The one who was sitting by my head said to the other one, `What is wrong with this man' The other replied, `He is bewitched.' The first one said, `Who bewitched him' The other replied, `Labid bin A`sam.
He is a man from the tribe of Banu Zurayq who is an ally of the Jews, and a hypocrite.' The first one asked, `With what (did he bewitch him )' The other replied, `With a comb and hair from the comb.' The first one asked, `Where ( is the comb )' The other answered, `In the dried bark of a male date palm under a rock in a well called Dharwan.') `A'ishah said, "So he went to the well to remove it ( the comb with the hair ).
Then he said, «هَذِهِ الْبِئْرُ الَّتِي أُرِيتُهَا، وَكَأَنَّ مَاءَهَا نُقَاعَةُ الحِنَّاءِ،وَكَأَنَّ نَخْلَهَا رُؤُوسُ الشَّيَاطِين» ( This is the well that I saw.
It was as if its water had henna soaked in it and its palm trees were like the heads of devils. ) So he removed it ( of the well ).
Then I ( `A'ishah ) said, `Will you not make this public' He replied, «أَمَّا اللهُ فَقَدْ شَفَانِي، وَأَكْرَهُ أَنْ أُثِيرَ عَلَى أَحَدٍ مِنَ النَّاسِ شَرًّا» ( Allah has cured me and I hate to spread (the news of ) wickedness to any of the people.)"

And from the evil of the envier when he envieth) this refers to Labid Ibn al-A’sam, the Jew, who was envious of the Prophet ( pbuh ) and used black magic to separate him from ’A’ishah’.

"And from the evil of the envier when he envies."

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