And he only forbade them from entering through one door, because they were people of beauty and good appearance. [His saying "they were people of beauty and good appearance, which made them famous" in the authentic texts: the appearance refers to clothing and demeanor. In it, the matter became famous, meaning it became clear. And for such-and-such, there is a virtue that people have made famous.] The people of Egypt made them famous for their closeness to the king and the special honor that was not given to others. They were a target for the gazes of onlookers among the delegations, and they would be pointed at with fingers. It is said, these are the guests of the king, look at how handsome they are as young men, and how deserving they are of honor. For some reason, the king honored them, brought them close, and preferred them over those who came to him. He feared that they would enter as one group, and that their beauty and the greatness of their matter would attract attention, causing them to suffer what would distress them. Therefore, he did not advise them to disperse in the first attempt, as they were unknown and obscure among the people. If you say: Is there a valid reason for being affected by the evil eye? I say: It is possible that Allah, the Exalted, may cause a decrease in something or a flaw in it when looking at it and admiring it, and this may be a test from Allah and a trial for His servants, to distinguish the sincere from the superficial. [His saying "to distinguish the sincere from the superficial" if he meant the people of the Sunnah, they say: the effect of the evil eye is like linking causes to their effects, like linking fire to burning; the cause appears to have an effect, but Allah is the true doer. Al-Nasafi said: And Al-Jubba'i denied the evil eye, and he is one of the scholars of the Mu'tazila.] The sincere say: This is the action of Allah, and the superficial say: It is the effect of the evil eye, as He, the Exalted, said: "And We did not make their number except as a trial for those who disbelieved." And from the Prophet, blessings and peace be upon him, "He used to seek refuge for Hasan and Husayn, saying: I seek refuge for you with the complete words of Allah, from every envious eye and from every evil and harmful devil." [Narrated by Al-Bukhari and the authors of the Sunan from the narration of Al-Minhāl ibn 'Amr from Sa'id ibn Jubair from Ibn 'Abbas, this and more.] "And what will avail you against Allah if He intends for you harm?" meaning if Allah intends for you evil, it will not benefit you, nor will it avert what I advised you about dispersing, for it will certainly befall you. "The judgment is only for Allah." Then he said: "And when they entered from where their father had commanded them," meaning dispersed, what would have availed them the sight of Ya'qub and their entering dispersed at all, since they suffered what distressed them despite their dispersion, from the accusation of theft against them and their exposure because of it, and the taking of their brother due to finding the cup in his luggage, and the doubling of the calamity upon their father. "Except for a need that was in the soul of Ya'qub that he fulfilled," meaning his compassion for them and his expressing it by what he said to them and advised them with. "And indeed, he is one of knowledge," meaning his saying "And what will avail you against Allah," and his knowledge that destiny does not prevent caution.