پژوهشنامه معارف قرآنی
پیاپی 55 (زمستان 1402)

Critical discourse analysis seeks to discover the speaker's worldview by examining the manner of discourse with extratextual conditions. Van Dijk considers language to be the carrier of the speaker's ideology and to be loaded with power. In the critical discourse, he emphasizes the positive characteristics of oneself and the negative characteristics of others, emphasizing the rejection of the positive characteristics of others and the negative characteristics of oneself in lexical, syntactic, rhetorical, semantic, and argumentative microstructures. Surah Hud has a conversation between Prophet Noah and his people, in which both sides of the conversation try to emphasize their positive characteristics and the negative characteristics of others and reject their negative characteristics and the positive characteristics of others. The research aims to analyze the discourse of Noah and his people in Surah Hud with Van Dyke's descriptive-analytical method and critical discourse analysis. In Surah Hud, Noah's speech, despite the stubbornness and threats and insults of his people against him, is mostly based on strengthening his positive characteristics and the negative characteristics of his people with softness and tolerance and a flexible and questioning language with a rich emotional charge. It is a type of friendship based on religious democracy and logical reasoning to make his people think in order to avoid stubbornness, which by using different language forms, changes the discourse to himself, taking into account the benefit of himself and his people, so as to make them guide him to the right path, but his people, with inflexible and decisive language indicating a dictatorship, try to reject other positive characteristics in order to give legitimacy to Hud's speech and remove legitimacy from Prophet Noah's speech.

Discourse analysis reveals the speaker's ideology by examining the speaker's language. Van Dijk proposes four basic pillars to highlight the ideology of discourse: highlighting one's positive works and marginalizing one's negative works, and marginalizing other positive works and highlighting other negative works.
The Holy Quran has a special ideology that depends on the ideology of the author of the word, Van Dijk considers ideology as a means to produce unbalanced power relations in society, whose tool is language. Surah Hud is one of the Meccan surahs of the Holy Quran, which contrasts the ideology or the ruling belief of Prophets such as Noah, Hud, Saleh, etc. The spiritual power of these prophets is expressed by the material power of their stubborn people.
The importance and necessity of the research is that Van Dyck's ideological square model shows the ideology of Prophet Noah and his people and their emotional burden full of altruism or hostility and stubbornness, and by examining the language of the two sides' conversations on the authenticity of the prophethood of Prophet Noah and His true language affirms that despite the stubbornness, threats, and insults of his people against him.

Based on Van Dyck's descriptive analytical method and critical discourse analysis theory, this article tries to analyze the conversation between Prophet Noah (PBUH) and his people in Surah Mubarakah Hud through the following questions:How and using what styles does Prophet Noah (PBUH) express his ideology?
How and using what styles did the people of Noah (PBUH) express their ideology?

Prophet Noah and his unbelieving people in Surah Hud as manifestation of monotheism and polytheism, each of them expresses and emphasizes their ideology, and in this, Van Dyck's ideological square model is presented, in such a way that all verses are based on highlighting one's own positive features and marginalizing one's negative features and highlighting other negative features and marginalizing other positive features by using rational, lexical, syntactic, rhetorical and argumentative microstructures. Prophet Noah's speech, which has the ideology of calling for the oneness of God and the mission and prophethood of God, includes all four plans, but mostly on the basis of highlighting the positive characteristics of the self and highlighting the negative characteristics of others with softness, reasoning and logic, and sometimes based on marginalizing one's negative characteristics and rejecting other positive characteristics, using intellectual, lexical, syntactic, rhetorical and argumentative structures such as argumentative and questioning styles to think. Forcing his people with words and rhetorical elements is indicative of the softness, flexibility, and breadth of his language and ideology, to the extent that sometimes in order to accept his call and prophethood by his people, he disagrees with some of their opinions such as his being a human being, not being one of the nobles and leaders. He accompanied his companions and others in order to prove that his being a human being and his companions not being nobles and not having material possessions are not against his prophethood, to pave the way for them to distance themselves from stubbornness and accept his mission and call. For this reason, Prophet Noah (PBUH) gives them short-mindedness and ignorance through the expression of these things in order to highlight their negative characteristics and his positive characteristics and to prove his mission and prophethood. These logical arguments and soft, flexible, and tolerant language are on the basis of democracy.
But the discourse of his people, who have the ideology of disbelief, polytheism, and idolatry, is mostly based on highlighting other negative characteristics (Noah) with violence, threats, and humiliation with inflexible language and decisiveness in words that indicate a dictatorship in the seat.

Commentators in the true understanding of the statement» and He has taught you what you did not know« in verse 113 of Surah Nisa have different opinions. Paying attention to the knowledge of the Prophet (PBUH) as an important issue has the same age as revelation, and it has always been of interest. The upcoming essay is based on the descriptive-analytical method in order to analyze the various aspects of the knowledge of the Prophet (PBUH) in the desired verse.
By examining the interpretations of the parties with different tendencies and methods about God's intention of "science", we come across several viewpoints that can be categorized under 7 headings, which are: the first and last science, hidden affairs, divine decrees, laws of Sharia and pronouns, special education, correctly understanding the application of general rules to particular cases, lack of knowledge of revelation and knowledge.
In expressing opinions, we can refer to opinions that are controversial and require more discussion. Among them, most of them have mentioned the issue of infallibility under the verse, and some have inferred the infallibility of the Prophet (PBUH). Or a group has implicitly mentioned the special insight and Ijtihad of the Messenger of God (PBUH) in explaining the problems of the Ummah. Others consider this teaching to be broad and not only for the Prophet (PBUH), but for everyone who is born and gets life and enjoys this gift.
Another group of revealed teachings and related topics have expressed God's intention for this science. In the mystics' thought, "science" refers to the inherent knowledge of the burden of transcendence, and that is when the seeker becomes mortal in the presence of truth.
There have been many discussions about the nature of the knowledge of the Prophet (PBUH). As evidenced by many verses, the prophets were equipped with knowledge from God “So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence."
The verse states that Hazrat Khidr (peace be upon him) was blessed with knowledge from God. Sometimes, by God's permission, they are informed about the unseen. "Knower of the Unseen, He does not disclose His [knowledge of the] Unseen to anyone, except to an apostle He approves of"
In this verse, God excludes the knowledge of the unseen from the scope of human knowledge, but he excludes some of the Prophet's knowledge of the unseen. Sometimes, he denies knowledge in general.
Sometimes he completely rejects knowledge from everyone: "He says, No one in the heavens and the earth knows the unseen except by Allah.'' Naml: 65, in other verses of the Qur'an, the knowledge of the Messenger of God is explicitly rejected from the knowledge of the unseen. "Say, I will not tell you, I have the treasures of God, and I will not know the unseen." Inam: 50.
And also the belief that the Prophet (PBUH) did not speak except by revelation, and that all the oral and current traditions of that nobleman originated from revelation.
On the other hand, knowing that one of the important duties of the goat is evidenced by the verse "And we sent down to you a reminder to explain to people what we sent down to them, and perhaps they will think" Nahl: 44. Explaining the affairs of the Holy Sharia is sacred.
We will reach this conclusion from the summary of these verses and comments that have been discussed under the discussed verse. The most important issues that the Prophet (PBUH) was responsible for among the Ummah was judging among the Ummah as well as explaining the general knowledge and truths received from God, and this required a complete understanding and accurate insight into the atmosphere of the society of that day, and this is the same insight. It is special and scientific which cannot be obtained by normal means and all this could not have happened except through revelation. Therefore, it must be acknowledged that the prophets, in whatever way they used to know things, were all derived from divine knowledge.
According to the context of verse 113 of Surah Nisa, the result of the research shows that God has given the Prophet (PBUH) the power to deduce general cases and apply them to the details of affairs, including judging to resolve issues between the Ummah and stating the general rules of the Sharia, which is special teaching for that noble. It has been provided by way of revelation, and this is different from the book of Quran and wisdom, which is mentioned in the verse, and the reason for this is the distance between the three titles, i.e. (the book, wisdom, and knowledge) with the inflection "wow". One of the clear examples of this science is the special insight (ijtihad) of the Prophet (PBUH) and his infallibility, which is a close relationship between the two

One of the most effective verbal tools and styles in conveying the concepts and experiences of the nation, which has an ancient history, is storytelling. Stories and storytelling are not specific to a specific culture and land and have existed in every nation and society for a long time. Contrary to Jahiliyyah, where the ignorant storytellers used to tell stories for entertainment, education, and lessons in the Islamic society, this art got a religious color and the newly Muslim Jewish Qasasun used the teachings of their previous religion (Judaism) in the envelope of the Islamic religion, using the style of storytelling. They entered the culture of the society. Qassasun is a little-known and unorganized group that has had an effective presence in Islamic society for several centuries in such a way that in the books of Rijal and translations of the early and middle centuries of Hijri, besides mentioning various guilds of scholars, the group of "Qassasun" is also mentioned. And the word has come out. Since the fields of hadith, history and interpretation have been among the main materials and tools of Qasasun's speeches, their influence on Islamic culture is wide and significant. One of the areas where Qasasun's approach has not been spared is the field of Qur'an interpretation. Our goal in this research is to research and explain the characteristics and reasons of Qassasun's approaches to the field of Qur'an interpretation in the early Islamic centuries. The method of this research is a descriptive-analytical method based on library documents. The findings of the research show that the nature of the activity of this group in the field of interpretation of the Holy Qur'an was in conflict with the contents of the verses of the Qur'an and the teachings of Islam. One of the characteristics of Qasasun's negative approach to the interpretation of the Qur'an is verbosity in the interpretation of the Qur'an and the expression of marginal and unhelpful content while explaining and interpreting the contents of the Qur'anic verses. Even in the interpretation of words from the Qur'an that had a clear meaning or a clear and unambiguous appearance, they quoted long and strange words. Another characteristic of Qasasun's negative approach to interpreting the Qur'an is the distorted interpretations of the character and history of the divine prophets and the noble Prophet of Islam (PBUH). This distorted approach, the purpose of which is to destroy the spiritual and divine personality of the prophets, is based on intense piety, asceticism and pure worship of God Almighty, and an all-round, continuous and very strict jihad against the ego, lusts, carnal and satanic desires, and the purity of the prophets is essential in perceiving, communicating and acting on the divine revelation and their virtue, and lowering the status of the prophets to the understanding of the inferiority of human beings is a captive and a slave to the lusts of the self and is all materialistic and worldly. Another characteristic of the negative approach of Qasasun in the interpretation of the Qur'an is the distortion and destruction of the foundations and fundamental principles of the religion of Islam, that is, its principles, including monotheism, prophethood, resurrection and imamate, were exposed to distortion and misunderstanding and emptying it of the revealed teachings of the Qur'an. The main reason for the activity and negative and destructive approach of Qasasun in the interpretation of the Holy Qur'an is the lack of knowledge of Qasasun in the science of Qur'an interpretation and its rules. It is also a complete and comprehensive reliance on Israel. Punishers and Jews made a lot of effort to match the Holy Quran with the Torah. They constantly tried to make the Qur'an appear like the Torah, full of stories and legends, and to relate the myths and legends with the verses of the Qur'an. The Jews looked at the Torah as the divine book, and in their opinion, the narrations that did not agree with it were considered false. They put the Torah on the same level as the Qur'an.

rom the point of view of the Holy Qur'an, a crime is doing an act or speech that God has forbidden and there is a prescribed punishment for it, or it is the abandonment of an act or speech that is considered obligatory and its abandonment is considered to be punishable.To be guarded that all examples of crimes are under the two general headings of forbidden acts or obligatory abandonment or, in other words, disobeying God's commandments and prohibitions of God Almighty and it can be said that the one who disobeys these orders and prohibitions deserves the punishment that will befall him in this world or the hereafter.One of the important points in this discussion is the issue of stability and change in crimes. Criminal acts such as oppression, theft, lying, adultery, usurpation, etc., which are considered in the Qur'an and Islamic traditions (Ahadith) under the headings of sin, rebellion, crime, etc., are they fixed and unchangeable? This means that in any era and time, these titles are observed as a sin and a criminal act, and with the passage of time, the changes of age, habits, and customs have no role in it or it may be variable and have its own ruling in every situation and time? What is the criterion of stability and change in crimes?In response, it should be said that there are two criteria for determining stability and change in crimes, each of which complements the other.The first criterion for the stability and immutability of crime is its opposition to divine-human nature, Islamic orders and rulings are in harmony with the divine nature of man, which is created based on monotheistic tendency and man is the only being in this world who is dynamic, innovative and creative. He can be active in any way he wants and is not influenced by time and place requirements in such a way that he is deprived of his freedom. Human will is superior to everything. In other words, man often creates the requirements of his time, and it is not the case that time puts him under its control. On the other hand, Islam has laid down general laws, the principle of which does not find any difference due to the difference of complications, but has estimated their branches and details in such a way that it provides the interests of individuals and communities in different situations and cases and at the same time, that general law, the guarantor of the integrity of the monotheistic nature, which acts in order to protect it, is not abandoned, but in such a way that all the details revolve around the axis of the same law, such orders and prohibitions is the axis of fixed and constant human needs, which the difference and transformation of time and place do not cause a difference in them. On the other hand, in the Shariah of Islam, according to the real benefits and corruption, orders and prohibitions have been made, according to the teachings of the Qur'an and narrations, it is a natural religion. Therefore, the basis of religious laws has been divinely established in order to preserve and protect this divine nature. But the truth does not create an unmanageable bottleneck for human beings and human life. Rather, in the position of adapting to the social conditions and surrounding, environmental and temporal realities, special jurisprudential attention has been paid to the necessary requirements and requirements of these areas and the secondary titles as well as the necessities under the rule "necessities cause prohibitions to be lifted" have been carefully considered and in this way, specific examples of various requirements have been covered over time in the form of secondary titles and mandatory necessities, and at the same time, the principle of naturalness of the rulings has also been preserved.Another criterion is the survival and truth of the general sentence; the ruling is for the stability and non-change of criminal acts if the title of the first ruling is true. But if, for any reason, it is placed in the scope of secondary titles, in this case, either their criminality is unstable and changeable, and so-called, they lose their status as actuality, or at least the right to be impeached is removed from them, and in any environment and a situation has its own rule based on the title of secondary importance. It should be noted that some of the rules and prohibitions of the Shari'ah which are considered a sin and a crime to oppose them are related to the changing needs of human beings and habits, customs, contracts, environment, and also the states of people have an effect on their implementation. The criminality of this kind of action is not fixed and variable and it is different for different people and situations.According to the mentioned points, we come to the conclusion, that one of the characteristics of the Qur'anic-narrative teachings is that they strictly pay attention to the basic and fixed needs of man, as described, and subordinate the changing needs to the fixed needs. He has known and this characteristic is a miracle that has been used in the legislative structure of this Hanif religion.Social regulations and what has been imposed on us from the living environment are covers that cover our reality and fixed and unchangeable elements; the greatness and uniqueness of the legislative system at the level of the Holy Qur'an is that while stating the fixed and unchanging rules and regulations, it has taken the initiative to establish general laws and basic orders that any group in any time and place can find desirable subjects and the way to perfection. And get their happiness and what causes them loss and corruption at that particular point in time, and recognize their duty. The Holy Qur'an and authentic narrations have laid down orders and laws in general for the establishment of justice and the interests of individuals and society, and the fact that it does not have a fixed form is because the interests and corruptions change due to different circumstances and environmental requirements.

There are various combinations in the Holy Quran, some of which have been the source of discrepancy of opinions among exegetes. One of those combinations is the combination (of the letter Wāw, Lām e Ta'leel and Verb in Simple Present) which is used in 15 cases in the holy Qur'an. The author tends to discuss this combination in a verse and express the discrepancy of opinions regarding it and judge it. One of the verses in which this combination is mentioned is the verse 75 of Surah al An'am (Wa kaḏalika norīya Ebrāhima malakūta al samāwāt wa al ʾarḍ wa leyakūna min al mūqnin). Referring to the commentary and literary books, it can be seen that exegetes and writers have had different ideas regarding the literal analysis of this paragraph (wa leyakūna min al mūqnin). Some exegetes believe that the letter Wāw is ʿaṭefah, some say that it is Estinafiyah, some think that it is Eʿteraḍiyah, and some others think that it is an Ziadaẗ. But the most important issue that needs to be stated here is the lack of attention to the effective rhetorical points in the interpretation of the holy Qur'an by the exegetes, the result of which is the existence of discrepancy of opinions in the literal analysis, followed by disagreements in the interpretation of the verses of the Qur'an. To avoid such discrepancy of opinions, it seems that the base of the disagreement should be sought first. According to the author's studies, exegetes and Quranic researchers view the verses of the Holy Quran mainly from a literary point of view. The result of this view is the discrepancy of opinions in the literal analysis and interpretation of the verses. If the exegetes believe in the eloquence of the verses of the Holy Qur'an, then they should take a deep look at the rhetorical rules effective in the interpretation of each verse, in addition to paying attention to the literary rules. The most serious weakness of the mere literary view is not reaching the intended purpose (murād-e-esteʿmāli) of the verses, which is a great weakness. What the author provides to achieve the correct literary combination of (the letter Wāw) in the mentioned combination and then the correct interpretation of the mentioned verse is to pay attention to the rhetorical rules in addition to the literary rules. One of the rhetorical rules that should be found in the speech of every eloquent person is the rule of the situation of context of addressees. This rule has a great help in reaching the correct combination of (the letter Wāw) in the mentioned verse. An eloquent person in speaking with his addressees must first be aware of their mindset about the subject he wants to speak about. If they are refusing the speaker’s word or opinion, it is necessary for the speaker to emphasize his words, either the words themselves or the meaning. Regarding literal analysis and interpreting the verses of the holy Qur'an, such a step should be taken. First, one should discover the subject that the verse is talking about and find, with respect to the verses with the same subject, the Arab mindset of the era of descending the holy Quran about the intended subject. Then it can be claimed that we have achieved the intended purpose (murād-e-esteʿmāli) of the mentioned verse. The subject of the mentioned verse is Abraham's belief and faith. Almighty God has expressed this news in the form of a combination (of the letter Wāw, Lām e Ta'leel, and Verb in Simple Present). In order to achieve the correct literal analysis, in addition to considering the literary rules, we consider verses which talk about Abraham's faith. There are 5 verses in the Holy Qur'an that clearly talk about Abraham's faith and eliminate the idea of his polytheism. Referring to the verses of Al-Baqarah: 35, Al-ʿemrān: 67 and 95, al An'am: 161, al Naḥl: 123, an interesting point is found in which God Almighty applies a structure repeatedly to eliminate the idea of polytheism of Abraham and proving faith. That structure is (Wa mā kāna min al mušrikin). Through this emphasis, it can be concluded that the people at the time of the descending the holy Quran believed in the polytheism of Abraham, and the verse which we discuss should not be without emphasis according to the rule of the situation of the context of addressees, because the addressees of revelation are disbelievers of Abraham’s faith. With this method, all the opinions about (the letter Wāw) in the structure (of the letter Wāw, Lām e Ta'leel, and Verb in Simple Present) in the mentioned literal analysis are rejected, and only the word about being Wāw as Ziadaẗ remains.

Criticizing texts based on structuralist theory is something that has recently become popular in scientific circles, and according to it, from the smallest audio and musical signs to the biggest, which are words and how they are put together, is effective in meaning. On this basis, there is a significant coherence between form and meaning. Undoubtedly, the application of such theories about the Qur'an, which is a highly literary text, makes its long concepts more and more clear. Dealing with the Holy Qur'an and its semantic field is something that has a long history and religious scholars and linguists have dealt with it since the beginning of the revelation until today, by creating various sciences and writing various books such as Rhetoric, Erabs, Qur'an Vocabulary.
In the beginning, Quranic studies had an interpretive approach, and it has continued until today, and the existing mystical, jurisprudential, literary, and theological interpretations confirm it. With the emergence of new linguistic theories, which include cognitive linguistics and structural analysis, a new chapter in Quranic studies began and the coherence and harmony of Quranic verses became more apparent. With the emergence of new linguistic theories, which include cognitive linguistics and structural analysis, a new chapter in Quranic studies began and the coherence and harmony of Quranic verses became more apparent. Because structural criticism is one of the critical methods of literary texts, by means of which, with the benefit of rules and principles, the relationship between audio, musical, and lexical signs, and syntactic and rhetorical points of words can be explored. Surah Nazeat is an example of chapter 30 for the news of the truth of the hereafter, and it brings the hereafter to the heart of mankind with its fear and concentration of events and its seriousness and originality in divine destiny and in the way of informing about that great truth, the style and context of the Surah plays various musical songs on the depths of being and creates various emotions around that great truth. This article tries to show as much as possible the existing order in Surah Nazeat according to the structuralist theory, at different sound, lexical, syntactic, and rhetorical levels. With this aim, the question is, in what language structure is the text of Surah Nazeat expressed and in what structure are the concepts derived from it presented? The research method is a descriptive-analytical method. At first, the structuralist theory is explained, and then the different parts of the Surah are explained according to this theory, and finally, the research results are presented. The findings indicate that the elements of the linguistic structure of Surah Nazeat are in the direction of complete coherence with regard to the subject of the Surah, that is, the truth of the Hereafter and its terrifying events. The initial short and shocking passages are consistent with the induction of fear and dread of the Day of Resurrection and the long and gentle sections at the end are in harmony with its constructive content, that is, the end of the believer and the unbeliever. The middle structure of the verses is sometimes with a short section and sometimes with a longer section, which is in complete harmony with the content of the verses. The final sections of the verses "A" and "Ha" are also completely consistent with the prevailing atmosphere of the verses and have increased the fear of the great events of the hereafter and have doubled the meanings of the verses and their impact. This harmony and order has been seen in other levels of speech, such as the phonetic, lexical, syntactic and rhetorical levels, and has doubled the effect of the verses. Using verbal and spiritual arrays, such as contrasting words and synonyms of verbs and complete and incomplete puns, and observing the rhetorical points in the Surah, such as removing the answer to oath, contrasting words, The use of negative interrogatives, interpretive sentences, nominal and actual sentences, present participle verbs, adverbs of description and present tense, the use of the letters "enna" and "ennama" have also added to the impact of the text and intensified its meaning. And all of them are in the service of the topic of the Surah, that is, the truth of the hereafter and its extensive events. In other words, the elements in this surah at different phonetic, lexical, syntactic, and rhetorical levels, in the form of a general structure and an interconnected collection, serve the truth of the hereafter and its terrifying events. And between the beginning and the end of the surah, there is also a thematic proportionality because the surah begins with the angels of taking soul and ends with the Resurrection

Verses 51 and 52 of Surah Qalam are famous and common among people. These verses are known as "En Yakad" verses. He says in these verses: And the Unbelievers would almost trip thee up with their eyes when they hear the message; and they say: "Surely he is possessed!" But it is nothing less than a Message to all the world.
Most people believe that this verse prevents the evil eye. Therefore, this verse has become famous among people. This article examines the origin of this belief and its validity. To achieve this goal, this verse has been examined from three perspectives.

Most commentators have considered this verse to be related to the evil eye. This verse is also used in books and articles related to the evil eye. But this issue has received less attention independently. Ali Akbar Kalantari in the article "Interpretative study of the relationship between the verse and En-Yakad and the problem of the bad eye" (Tafsir al-Studies, Summer 2017) considered the connection of this verse with the problem of the bad eye without sufficient reason, and Fatemeh Qurbani Laktarashani and Habibullah Halimi Jellodar in the article "Credit the evaluation of Hasan Basri's narration on the effectiveness of the verse and An-e-Kad in warding off the evil eye" (Hadith Pazhuhi, Spring and Summer 2019) also rejected the effect of this verse in warding off the evil eye. In this article, more information has been collected and analyzed, and various narrations about the revelation of the verse have been extracted. In addition to that, the documentary review and evaluation of the credibility of the hadiths have also been done. In the analysis and review stage, several evidences and reasons have been presented regarding the criticism of the famous interpretation and the presentation of other interpretations of the verse.

In the present article, with the descriptive-analytical method, Shia and Sunni traditions about the story of the revelation of the verse have been analyzed and examined, then different views on the interpretation of the verse have been examined, and finally, the use of the verse as a warding off the evil eye has been examined.

4-1- Investigating the reason for issuing the verse
In Shiite books, there is a story about the revelation of this verse. This narration has a chain of authentic narrators. There are other narrations in this context.
These hadiths say that this verse was revealed in Ghadir Khum. On this day, the Prophet chose Imam Ali (PBUH) as his successor. When the Prophet took the hand of Ali (PBUH) and raised it, some people were upset.
One of the people said: Look at the Prophet's eyes, which move like the eyes of a madman. At this time Gabriel brought these verses.
Another story is narrated in Sunni books. Wahidi (468 AH) says: This verse was revealed when the Quraysh wanted to kill the Prophet. He narrates from Kalbi that: There was a person who did not eat anything for three days, and when he looked at the herd of camels, he said, "I have never seen a more beautiful herd today."Some of them would die soon. The infidels asked this person to harm the Prophet with the evil eye, but God protected the Prophet and this verse was revealed. Kolbi (140 or 146 AD) did not quote the chain of narrators for his narration.
4-2- Interpretation of the verse
Most commentators have associated this verse with the evil eye.
It is very likely that believing in the influence of the evil eye and the story that Kalbi narrated caused such an interpretation of the verse.
Influence
Some commentators have considered the meaning of the verse as an "angry and hostile look" and have denied the connection of the verse with the issue of "evil eye". This view has been proposed since the first Islamic centuries and is compatible with literary rules. The term "Ezlaq bi-al-absar" is not used among Arabs for the evil eye.
Based on this, the interpretation of the verse, as mentioned by Zamakhshari, is that they will slide you from your place or destroy you by the intensity of their sharp gaze with eyes full of anger and malice. This interpretation is derived from the saying of the Arabs who say: He looked at me in such a way that he was about to knock me to the ground and was about to eat me, that is, if he could knock me to the ground and destroy me with his gaze or eat me, he would definitely do this.
4-3-Using this verse to avoid the evil eye
One of the uses of this verse is to use it as a charm against the evil eye.
In the Shiite sources, no authentic narrations and reasons were found to show that this verse is effective for warding off sore eyes.
  The only reason for this belief is Hassan Basri's statement, which has been mistakenly attributed to Imam Hassan (a.s.) in some late Shiite sources.
In Sunni sources, Hassan Basri is quoted as saying that the cure for an evil eye is to read this verse. Tha'labi (427 AH) is the oldest source that narrated this report. People like Tabari (310 AH) who quoted the words of the commentators of the Sahaba and Tabi'in with a chain of transmission about this verse, did not mention the words of Hassan Basri in this regard.
On the assumption of accepting the attribution of this saying to Hasan Basri, it seems that this saying of Hassan Basri is due to the interpretation that has been presented for this verse, because Hassan Basri did not attribute this saying to the Prophet (PBUH) or even the Companions in any source.