َ لَوْلَا أَنْ تَدَارَكَهُ نِعْمَةٌ مِنْ رَبِّهِ لَنُبِذَ بِالْعَرَاءِ وَهُوَ مَذْمُومٌ ﴿۴۹﴾ فَاجْتَبَاهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّالِحِينَ ﴿۵۰﴾ وَإِنْ يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ لَمَّا سَمِعُوا الذِّكْرَ وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ ﴿۵۱﴾ وَمَا هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ ﴿۵۲﴾

﴾49﴿ Law laaa an tadaara kahoo ni'matum mir rabbihee lanubiza bil'araaa'i wa huwa mazmoom
﴾50﴿ Fajtabaahu rabbuhoo faja'alahoo minas saaliheen
﴾51﴿ Wa iny-yakaadul lazeena kafaroo la-yuzliqoonaka biabsaarihim lammaa sami'uz-Zikra wa yaqooloona innahoo lamajnoon
﴾52﴿ Wa maa huwa illaa zikrul lil'aalameen

﴾49﴿ Had it not been for a favor from his Lord reaching him, he would have been cast onto the barren shore while being blameworthy
﴾50﴿ Then his Lord chose him and made him among the righteous
﴾51﴿ And indeed, the disbelievers almost strike you with their glances when they hear the Qur'an, and they say, Indeed, he is mad
﴾52﴿ And it is nothing but a reminder for all mankind

[49] The meaning of “ni‘mah” (نعمت) here refers to his prophethood, the acceptance of his supplication, and Allah’s protection over him.
(وَهُوَ مَذْمُومٌ) – Meaning: had it not been for Allah’s favor, he would have been cast off in a blameworthy state.
In Surah As-Sāffāt (37:145), his being cast out is mentioned, but it was only in a state of illness—not in a blameworthy condition.
[50] This condition is mentioned to encourage supplication, as it leads to being chosen (ijtibā'), and being chosen leads to righteousness (ṣāliḥiyyah).
The meaning of ijtibā’ and ṣāliḥiyyah here is not prophethood, because he was already a prophet before.
Rather, it means that revelation was resumed for him, and he was granted the ability to be patient once again.
[51] This verse is both a rebuke to the deniers and a consolation to the Messenger of Allah (peace and blessings be upon him), indicating Allah’s protection over him from the evil eye of the deniers.

There are two well-known interpretations of this verse in tafsir:
1. First interpretation: When they hear the Qur’an, they become extremely enraged. The meaning is that they glare at you with eyes full of anger and hatred, trying to crush you with their stares out of rage.

2. Second interpretation: They purposely look at you and even bring others to look at you, intending to strike you with the evil eye, so that you become ill and stop reciting the Qur’an.
This serves as proof that the evil eye is real, and there are many authentic hadiths confirming it.

(وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ) – They say: “He is surely mad.” The refutation of this accusation was already mentioned at the beginning of the surah.
[52] This verse affirms the truthfulness of the Qur’an, which by necessity also affirms the truthfulness of the Messenger (peace and blessings be upon him).
The intended audience includes both humans and jinn, just as mentioned in Surah Al-Furqān (25:1).