al-Ayn HaqqMuhammad ibn Abd al-Mu'ti

Ishāq ibn Abd al-Rahmān said: Emir Khalaf ibn Ahmad ibn Muhammad ibn Khalaf informed us; Khalaf ibn Muhammad ibn Ismāīl narrated to us; Khalaf ibn Sulaymān narrated to us; Khalaf ibn Muhammad Kardūs narrated to us; Khalaf ibn Mūsā al-Ammī narrated to us; my father narrated to us, from Qatādah, from Anas, who reported that the Messenger of Allah (peace and blessings be upon him) said, “Every child of Adam is envious, though some people are better than others in regard to envy. An envious person is not harmed by his envy so long as he neither speaks of it with his tongue nor acts upon it with his hand.” (1)

I have cited this hadith here for two reasons. The first is to draw attention to its weakness. The second is to point out an interesting feature of its chain of transmission: it is serially transmitted through narrators named Khalaf.

  • The Incantation for One Struck by the Evil Eye: “A Barrier That Bars, a Stone Bone-Dry, and a Kindling Flame”

Some authors mention, among the incantations that counteract the evil eye, the following account concerning Abū Abd Allāh al-Sājī (2). During one of his journeys for Hajj or a military campaign, he was riding a fine she-camel. Among his travelling companions was a man who cast the evil eye, and whatever he looked at was ruined. Abū Abd Allāh was told, “Protect your she-camel from the man who casts the evil eye.” He replied, “He has no means of harming my she-camel.”

The man was informed of what he had said. He waited until Abū Abd Allāh was away, went to his encampment, and looked at the she-camel. She began convulsing and fell. When Abū Abd Allāh returned, he was told, “The man has struck her with the evil eye, and she is as you can see.” He said, “Show me where he is.” He was directed to him, stood before him, and said, “In the name of Allah. A barrier that bars, a stone bone-dry, and a kindling flame. I have turned the evil eye of the one who cast it back upon him and upon the person dearest to him: ‘Look again: do you see any flaws? Then look again, and yet again; your sight will return to you humbled and weary.’” The evil-eye caster’s eyeballs then came out, while the she-camel rose unharmed.

(1) *Ulūm al-Hadīth*, p. 236, Maktabat Tabariyyah ed. Its narrators are trustworthy, with the exception of Khalaf ibn Mūsā ibn Khalaf. Al-Ijlī declared him trustworthy, while Ibn Hibbān stated in *al-Thiqāt*: “He would sometimes err.” The same applies to his father. Al-Dhahabī stated in *Tadhkirat al-Huffāz* (3/1042): “This is a strange and objectionable hadith.” Al-Suyūtī attributed it to Abū Nuaym in *al-Hilyah*, and Shaykh al-Albānī graded it weak in *Daīf al-Jāmi* (4222). (2) In biographical works, I found several individuals named al-Sājī, but none whose kunyah was Abū Abd Allāh. I therefore do not know who he was. Whoever has any information should kindly inform us. May Allah reward him well.
إسحاق بن عبد الرحمن قال انا الأمير خلف بن احمد بن محمد بن خلف نا خلف بن محمد بن إسماعيل نا خلف بن سليمان نا خلف بن محمد كردوس نا خلف بن موسى العمي نا أبي عن قتادة عن أنس قال قال رسول الله ﷺ: كل بني آدم حسود وبعض الناس أفضل في الحسد من بعض ولا يضر حاسدا حسده ما لم يتكلم بلسانه أو يعمل باليد (١) وهذا الحديث أسوقه هنا لسببين الأول: التنبيه على ضعفه. والثانية بيان لطيفة فى إسناده وهى أنه مسلسل بمن اسمه خلف. * الرقية المعيون بـ (حَبسٌ حَابسٌ، وحَجَرٌ يابسٌ، وشهابٌ قابسٌ) يذكر بعض المصنفين فى الرُّقى التي ترُدُّ العين ما ذكر عن أبى عبد الله الساجى (٢)، أنه كان في بعض أسفاره للحج أو الغزو على ناقة فَارهة، وكان في الرفقة رجل عائن، فما نظر إلى شيء إلا أتلفه، فقيل لأبي عبد الله: احفَظ ناقَتك من العائن، فقال: ليس له إلى ناقتي سبيل، فأُخبرَ العائنُ بقوله، فتحين غيبة أبي عبد الله، فجاء إلى رحله، فنظر إلى الناقة، فاضطربت وسقطت، فجاء أبو عبد الله، فأُخبرَ أن العائنَ قد عانها، وهي كما ترى، فقال: دلُّونى عليه، فدُل، فوقف عليه، وقال: بسم الله، حَبسٌ حَابسٌ، وحَجَرٌ يابسٌ، وشهابٌ قابسٌ، رددتُ عينَ العائن عليه، وعلى أحب الناس إليه، (فارجع البَصَرَ هَل تَرَى من فُطُورٍ. ثم ارجع البَصَرَ كَرتَين يَنقَلب إلَيكَ البَصَرُ خَاسئاً وهُوَ حَسيرٌ) فخرجت حدقتا العائن، وقامت الناقةُ لا بأسَ بها".
(١) علوم الحديث ص (٢٣٦) ط مكتبة طبرية ورواته ثقات غير خلف بن موسى بن خلف وثقه العجلى وقال ابن حبان فى الثقات: ربما أخطأ. وأبوه كذلك وقال الذهبى فى تذكرة الحفاظ (٣/ ١٠٤٢) هذا حديث غريب منكر. وعزاه السيوطى لأبى نعيم فى الحلية. وضعفه الشيخ الألبانى في ضعيف الجامع (٤٢٢٢) (٢) ووقفت على جماعة فى كتب الرجال ممن اسمهم الساجى ولم أجد منهم من كنيته أبو عبدالله فما أدرى من هو فمن كان عنده علم فليفدنا وجزاه الله خيرا.

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