were it not for Allah’s protection and safeguarding. This is more severe than the gaze of someone who inflicts the evil eye; indeed, it is a kind of evil eye. Those who say that this refers to affliction by the evil eye mean it in this sense. Those who say otherwise mean that their gaze was not one of appreciation and admiration. Thus, the Quran is true.
Al-Tirmidhī narrated from Abū Saʿīd that “the Prophet, may Allah bless him and grant him peace, used to seek refuge from the human evil eye.” Had the evil eye not been an evil, he would not have sought refuge from it.
Al-Tirmidhī also narrated through ʿAlī ibn al-Mubārak, from Yahyā ibn Abī Kathīr, who said: Hābis ibn Habba al-Tamīmī told me: My father told me that he heard the Messenger of Allah, may Allah bless him and grant him peace, say:
“There is no truth to superstitions about hām (night birds). The evil eye is real.”
He also narrated through Wuhayb, from Ibn Tāwūs, from his father, from Ibn ʿAbbās, who said: “The Messenger of Allah, may Allah bless him and grant him peace, used to say:
‘If anything could outstrip the divine decree, the evil eye would. When you are asked to wash yourselves, do so.’”
There is also a narration on this subject from ʿAbd Allāh ibn ʿAmr. This hadith is authentic.
The point is that someone who inflicts the evil eye is a particular kind of envier, and is more harmful than someone who merely envies. This is why—and Allah knows best—the surah mentions the envier rather than the person who inflicts the evil eye: the former term is more inclusive. Everyone who inflicts the evil eye is necessarily an envier, but not every envier inflicts the evil eye. Thus, seeking refuge from the evil of an envier includes seeking refuge from someone who inflicts the evil eye. This illustrates the Quran’s comprehensiveness, inimitability, and eloquence.
The essence of envy is to resent Allah’s blessing upon the person envied and wish for its removal.
The envier is therefore an enemy of blessings. This evil springs from his own soul and its disposition. It is not something he has acquired from elsewhere; rather, it arises from his soul’s wickedness and evil. Sorcery, by contrast, involves acquiring other means and seeking assistance from satanic spirits. This is why—and Allah knows best—the surah pairs the evil of the envier with that of the sorcerer: seeking refuge from these two evils encompasses every evil that comes from the devils among mankind and jinn. Envy comes from the devils of both mankind and jinn, and sorcery likewise comes from both.