خلاصة:
This article, which is based on a descriptive-analytical method, examines the interpretations of the verse 'Wa in yakad' in both groups (Sunni and Shia) and investigates the origin of the thought linking this verse to warding off the evil eye. Therefore, it has reached the conclusion that carrying it among people as a Quranic verse for blessing or as a reminder of this matter is verifiable, but no evidence was found to show that this verse helps in warding off the evil eye; because the claim of warding off the evil eye with the aforementioned verse traces back only to a narration from Hasan al-Basri which, due to weakness in chain and biographical reliability, is unsubstantiated. However, despite the biographical weakness, his narration has been noted and expanded upon in Sunni interpretations and has thus been transferred to Shia interpretations. Furthermore, before the sixth century AH, no trace of this narration is found in any source.
ملخص الجهاز:
This is because the claim of warding off the evil eye with the aforementioned verse traces back only to a narration from Hasan al-Basri, which is unsubstantiated due to weaknesses in its chain of transmission (sanad) and biographical evaluation (rijal).
Given that many interpretations confirm this issue, but existing traditions (hadiths) only mention the function of this verse in warding off the evil eye in very few cases, and these few traditions must also be examined regarding their authenticity in terms of chain of narration and content.
It is narrated from Ibn Abbas that the Holy Prophet (PBUH) considered the issue of the evil eye in verse 51 to be true.
14) Furthermore, a narration was quoted from Muhammad bin Muslim that one should not omit Surah al-Tawhid when sleeping, as it is: I seek refuge for myself, my progeny, my family, and my property in the perfect words of God from every accursed devil, from every biting devil, and from every evil eye, which is the prayer of Gabriel's ruqyah for Imam Hasan and Imam Husayn (AS).
Ka'fami in his Al-Misbah, quoting from Shu'ayri's book Jawami al-Jami', narrates that Hasan al-Basri says: This verse is a remedy for the evil eye.
391) Furthermore, considering the works of the commentators of this period up to the fifth and sixth centuries AH, no trace of Hasan al-Basri's narration regarding the function of verse 51 of Surah al-Qalam in repelling the evil eye is seen in their interpretations.
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