الحمد لله نحمده ونستعينة ونستغفره، ونعوذ بالله من شرور أنفسنا، ومن سيئات أعمالنا ، وأشهد أن لا إله إلا الله وحده لا شريك له ، وأشهد أن سيدنا محمداً عبده ورسوله ، اللهم صلِّ وسلم وبارك على سيدنا محمد وعلى آله وأصحابه  ومن تبعه إلى يوم الدين 

In this talk, I plan, inshallah, to focus on Surat Al-Falq (the cleavage) which is number 1113 and it contains 5 verses.   This Surat and the one after it (Al-Nas) are known as the Maoudhatayn (المعوذتين) “the two safeguards”. 

It is natural that people seek ways to protect themselves from the known dangers.  The challenge is how to protect yourself form the unknowns. In real life, we always avoid dangers by implementing many resources including paying attention, awareness of the surroundings, establishing safety procedures and installing security systems. But what tools are there to identify unknown dangers and help in protecting us from them.  

The only way we can protect ourselves form the unknown dangers is seeking help from the One who has full awareness of those unknown dangers, not only to identify them but also to neutralize them.  The only One who is ware of all that exist and has the power over all that exist is Allah.  Therefore, this Surat was revealed to teach us what to say to seek Allah’s protection form 4 key unknow dangers.

The Surat starts with the command (قُلۡ) “Say” and this command came in the Quran about 329 times, sometimes it is addressing the Prophet (PBUH) specifically and most of the time it is addressing all the believers.   This Surat starts with the command (قُلۡ) “Say” to the believers.  An important point that we need to consider is that all books of Tafseer as well as the English translations mostly give examples of the dangers that are identified in the Surat but not the complete list.  To allow every one of us to identify the examples that may be more relevant to him, it will be important to discuss the meaning of the key words in the Surat to illustrate that the words are far broader than what the examples give.

Before studying the Surat, I am presenting the divine Arabic text that Allah revealed and the English translations from difference sources (Note that I bolded some words that can change the meaning form one translation to another. These include the use of the definite article “the” versus the indefinite article” an”, and specification of the gender “women” vs none.)

To give a better understanding of this Surat, we need to understand the meaning of the key words.  The proper approach to understand the meaning of a word in the Quran is to see its use in other verses in the Quran.  You can only resort to the dictionary if the word Is not used except once.   We learn this from the Prophet (PBUH). In a hadeith reported by Bukhari, when the Prophet (PBUH) informed the companion that the following verse was revealed:

ٱلَّذِينَ ءَامَنُواْ وَلَمۡ يَلۡبِسُوٓاْ إِيمَـٰنَهُم بِظُلۡمٍ أُوْلَـٰٓٮِٕكَ لَهُمُ ٱلۡأَمۡنُ وَهُم مُّهۡتَدُونَ (٨٢)

“Those who believe and do not mix their belief with Zulm (injustice/wrong), theirs is safety and they are the guided.” (Al-Anaam 6:82)

The companions became concerned and said: O Messenger of Allah who of us does not do Zulum and commit sins. The Prophet (PBUH) said that no, the Zulum is the shirk as Allah said:

وَإِذۡ قَالَ لُقۡمَـٰنُ لِٱبۡنِهِۦ وَهُوَ يَعِظُهُ ۥ يَـٰبُنَىَّ لَا تُشۡرِكۡ بِٱللَّهِ‌ۖ إِنَّ ٱلشِّرۡكَ لَظُلۡمٌ عَظِيمٌ۬ (١٣)

“And when Luqman said to his son when he was advising him: “O my son! Do not ascribe partners to Allah, indeed “shirk” (ascribing partners to Allah) is great Zulm (injustice/wrong).” (Luqman 31:13)

With this example, the Prophet (PBUH) established for us the strategy that we should use to interpret a meaning of a word in the Quran by understanding the use in other verses. This is the example that was used by scholars to identify key principles in the science of jurisprudence (علم اصول الفقه) that include:

1. Assembly of all the verses and hadith related to a specific issue.
2. Understanding the semantics (the relevant meaning) of the terms. (فهم دلالات الالفاظ). Imam Al-Ghazali called this principle “the chief of the principles of jurisprudence “(عمدة اصول الفقه) 

The Suart starts with:

قُلۡ أَعُوذُ بِرَبِّ ٱلۡفَلَقِ 

The key word in the verse is the word Falaq which is generally interpreted as daybreak or Dawn, but this is not a definition of the word, but it is merely an example for what the word can imply.  The word “Falaq” means to rip open, to split something so something else to come out of it.  An example of this process of “Falaq”, the tearing open the seed, so that a plant grows out of it as Allah says:

إِنَّ اللَّهَ فَالِقُ الْحَبِّ وَالنَّوَى يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ ذَلِكُمُ اللَّهُ فَأَنَّى تُؤْفَكُونَ  )الأنعام(

“It is Allah who rips the seed-grain and the date stone. He brings the living from the dead, and He is the One to bring the dead from the living. That is Allah: then how are you deluded away from the truth?” (Al-Ana’m 6:95)

Another example is the tearing of darkness, so the rays of the morning come out as Allah says:

فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا

“He is the One who cleaves the daybreak (from the dark): He made the night for rest and tranquility.” (Al-Ana’m 6:96)

Another example is slitting the sea to create a pathway withing it for Prophet Musa (Moses), as Allah says:

فَأَوۡحَيۡنَآ إِلَىٰ مُوسَىٰٓ أَنِ ٱضۡرِب بِّعَصَاكَ ٱلۡبَحۡرَ فَٱنفَلَقَ فَكَانَ كُلُّ فِرۡقٖ كَٱلطَّوۡدِ ٱلۡعَظِيمِ [الشعراء]

“Then We revealed to Musa (Moses) (saying): “Strike the sea with your stick.” And it parted, and each separate part (of that sea water) became like the huge mountain.” (Al-Sura’a 26:63)

When you examine all the creations, you will note that everything that has been created comes out of something that has been torn or split, i.e. involves the process of “Falaq”.  Water springs out from a split rock.  Rains comes out from a split cloud.  Plants comes out from a split soil.  We are all created by the process of splitting of a single cell from which our body is formed of about 38 trillion cells.  Even the universe comes out from the tearing of a singular point through what is known as the Big Bang theory.

So, the Lord of the Falaq is the Lord who creates everything by the process of tearing/splitting.  So, the proper translation of “Falaq” is the creation process.  This was actually the definition given by Ibn Abbas who said Falaq means creation. So, we can translate the verse as follows:

قُلۡ أَعُوذُ بِرَبِّ ٱلۡفَلَقِ (١)

Say: I seek refuge with the Lord of the creation process. (Al-Falaq 113:1)

Or as:

Say: I seek refuge with the Lord of the creations. (Al-Falaq 113:1)

The second verse identifies the general and most comprehensive danger from which we seek Allah’s protection.  This is the danger from the evil and mischief of all creations, Allah says that we should seek refuge with Allah from:

مِن شَرِّ مَا خَلَقَ (٢)

From the evil of that which He created.  (Al-Falaq 113:2)

While Allah is the absolute goodness, everything that Allah created has good side and evil side and we should seek refuge in Allah from the evil impact and evil application of all creations.  This is the broadest and most comprehensive supplication one can make.

1. Water is good and so critical for our survival, but excessive water is dangerous because it causes flooding, So, we seek Allah’s refuge from flooding. We also seek Allah’s refuge from being downed in water or choked by water.
2. Fire is also very valuable but uncontrolled fire is dangerous and we seek Allah refuge from all forms of dangerous fires.
3. A knife in the hand of a surgeon or a cook is very important, but in the hand of a criminal is evil and we should seek Allah refuge from such evil application.
4. Even bacteria provide major benefits, but it can also cause harm and we seek Allah’s refuge from the harmful effects of bacteria.
5. Even Satan has benefits because through it we come to recognize many of the attributes of Allah such as mercy and forgiveness and to allow for differentiating among people, but we still need to seek refuge with Allah from Satan’s bad influences on us.

Everything that Allah has created has two tendencies, one good and one evil and it all depends on the impact of its application.  Therefore, we are seeking Allah’s refuge from the evil impact of everything that Allah created. 

Then the surat specifies three specific evils that one should seek refuge from.

The first of these three specific evils is:

وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ (٣)

In order to properly understand this danger, we have to understand the meaning of two terms; the first is the word (غَاسِقٍ) “ghasiq” and the second is the word (وَقَبَ) “Waqab”. The use of the term (غَاسِقٍ) “ghasiq” in the Quran to mean darkness is in the following verse, as Allah says:

الإسراء 17 78 أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا

 Perform the prayer between the decline of the sun and the darkness of the night and recite the Quran at dawn. Surely, the recital at dawn is ever witnessed. (Al-Isra 17:78) 

But it can also mean cold and unpleasant as in the following verse.

جَهَنَّمَ يَصۡلَوۡنَہَا فَبِئۡسَ ٱلۡمِهَادُ (٥٦) هَـٰذَا فَلۡيَذُوقُوهُ حَمِيمٌ۬ وَغَسَّاقٌ۬ (٥٧)

Hell, in which they will enter. So, how evil is that place to rest! (56) Let them taste this: scalding water/boiling fluid and

• a fluid, dark, murky, intensely cold
• paralyzing cold
• pus fluid
• dirty wound discharges
• ice cold draught.
• corruption ‘’ (Sad 38:56-57)

So, the word (غَاسِقٍ) “ghasiq” would mean something that cannot be seen because it is either dark or dormant by the indication of low temperature such as not being active.

The term (وَقَبَ) did not come in the Quran except in this verse and thus it can be interpreted from the dictionary, and it has two meaning” 1) to enter and 2) to spread. 

In several translations the suggestion is made to the danger of dark night, but the verse did not refer to the night and the night has benefits as Allah said:

وَجَعَلَ اللَّيْلَ سَكَنًا

“He made the night for rest and tranquility.” (Al-Ana’m 6:96)

Therefore, we must differentiate between the darkness and the night.  But the verse indicated that their something in darkness that will enter or spread. Thus, Allah says that we should seek His refuge from:

وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ

 From the evil of something that is in darkness when it spreads.   (Al-Falaq 113:3)

There are many examples or this danger that requires you to seek Allah’s protection from them. So, you are seeking refuge with Allah from:

1. A situation when you are in darkness and this darkness will spread even further.
2. A situation when you are in bad situation and in the verge of entering a worst satiation.
3. The spread of the darkness of disbelief, ignorance, doubt, depression, fear, poverty, and so on.
4. But it can also mean that we seek Allah’s refuge form dormant and hidden things that can spread, this can be all forms of Bacteria and viruses. Every one of us has living on and inside his body 38 trillion resident microbes and 380 trillion viruses.  All these are dangers that are dormant and in darkness but if they spread and start being active, we will suffer greatly.  So, we are asking Allah to protect us from them. 
5. The verse can also mean that we seek refuge with Allah from the dormant cancerous cells that exist in our body to prevent them from being active and spreading.

The second specific danger that we are asked to seek Allah protection form is:

وَمِن شَرِّ ٱلنَّفَّـٰثَـٰتِ فِى ٱلۡعُقَدِ

 And from the evil of those who blow in knots. (Al-Falaq 113:4)

The word (نفث) means blow up strongly and the sound of the word that of a serpent when blowing to scare attackers   Most of the interpreters explain this danger as that of witchcraft that involves blowing into a knot, but this is a mere example.  The verse can also mean that we are seeking refuge with Allah from:

1. Those whom we consult to solve a complicated issue and instead of solving it, they make it more complicated.
2. Those whom we seek their guidance to get us out difficult situation and they put us in a more difficult one.
3. Those whom we ask guidance to resolve a conflict with others and instead of resolving the conflict, they strive to aggravate the conflict.
4. Those people who breathe their poison to create hatred and division within a family or community.

While these are broader examples than merely those who practice witchcraft with the goal of creating harm, these examples still don’t really explain what is meant here for two reasons:

1. Unlike the other dangers that use indefinite terms such as: غَاسِقٍ(ghasiq) “a darkness) and حَاسِدٍ (Hasid) ‘an envious” without using the definite article ‘Al” (the), this verse refers to definite entities by using ‘Al’ (the) ٱلنَّفَّـٰثَـٰتِ. (The blowers).
2. The verse refers to feminine entities and in all the examples, the danger is not limited to women but extends to men.

This suggests that this danger is related to something specific that is feminine and looks like a knot and the danger happens when this specific entity spreads what it produces in excessive manner.   If we examine our human body, we note that we have knot shaped parts who operations are precious and it they get out of order by excessive activity, the operation of our body will be in danger.

5. Could this verse be referring to our glands that play a major role in regulating vital body functions and general wellbeing. If these glands become active, they do not only disturb the body function, but they also negatively affect our behavior and responses and thus we seek Allah’s protection from their malfunction. Note that lymph glands are called lymph nodes and lymph node part of the body’s immune system. The strong blow up in the gland to disturb its function can result from any negative emotion such as anger and fear.  So, we are asking Allah’s protection from any emotion that can cause harm to the function of our glands.

The third specific danger that we are asked to seek Allah refuge from is:

وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ (٥)

And from the evil of an envier when he envies. (Al-Falaq 113:5)

You are seeking refuge from:

1. Those people whose hearts are sick and become envious from you because of what Allah blessed you with and wish harm to befall you.
2. From those who are at work or in a similar business and wish you to stumble and fail out of envy.
3. From the evil eye, the prophet (PBUH) said:

عن ابن عباس رضي الله عنهما قال : قال رسول الله صلى الله عليه وسلم : العين حق . متفق عليه ، زاد مسلم : ولو كان شيء سابق القدر سبقته العين 

” The effect of the eye is real and if there anything that overtakes the divine decree, it would be the evil eye.”

4. From our own selves because we may feel jealousy that we can control. In this case, we will be seeking refuge in Allah from such feelings and as practical remedy is to supplicate to Allah to give more to the person, we are envious from.  Jealousy is terrible except in two things as Allah’s Messenger (PBUH) said:

قال رسول الله صلى الله عليه وسلم لا حسد إلا في اثنتين رجل آتاه الله مالا فسلط على هلكته في الحق وآخر آتاه الله حكمة فهو يقضي بها ويعلمها  

There is no jealousy except in two: a man who has been given wealth and he is exhausting himself in spending it for the truth, and a man who Allah has given wisdom – and he judges by it and teaches it.  

The idea is that you wish to be like that person and possess these two characters.

So, Surah Al-Falaq is a message from Allah to us to seek His refuge and protection from several unknown dangers and thus the Prophet (PBUH) recommended that we should read it every night and read it on our children.

We pray to Allah to protect us from all forms of dangers whether known or unknow, open or secret and protect us from the evil eye.

I have mentioned several times that the Quran is an excellent tool to increase the cognitive capability and the research talents of our youth. I gave an assignment to my grand daughter asking her to identify the four dangers and give five examples for each.  

This what she produced.  You may try this with your children or grandchildren.

Dua

By Tasneem Monib, high school student

Surah al-Falaq and the Dangers we are Seeking Refuge From

From a young age, muslim children are often taught to recite Surah al-Ikhlas, Surah al-Falaq, and Surah an-Nas before going to sleep for protection. Surah al-Falaq, specifically, is read to ask for protection from Allah for four dangers that are specially  mentioned in this Surah. The Surah begins by saying “قُلْ أَعُوذُ بِرَبِّ ٱلْفَلَقِ.” “Say: I seek refuge with the Lord of the Dawn.” The Surah then goes on to describe four dangers that we are seeking refuge in God from. 

The first of these dangers is “مِن شَرِّ مَا خَلَقَ.” “From the mischief of created things.” Of course, technically this could be anything, since all things were created by Allah, but this ayat is likely referring specifically to certain evils. This could be the whisperings of Shaytan (1) and the dangers of natural disasters (2) that are uncontrollable by humans. It could be evil aspects of any creation, such as humans that would rob or hurt you (3), or animals that could be harmful towards us (4), or even the dangers of fire and water (5), that in its nature is not “evil” but could be harmful, or used for harm. This Ayah could also be referring to dangers caused by humans, such as war and bloodshed (6), or the dangers of accidents happening when you take a car, airplane, or train.  

The second danger is “وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ.” “And from the mischief of Darkness as it overspreads.” The darkness of the night can often cover evils, and can fill our hearts with uncertainty. It hides dangers and temptations such as crimes (1), enemies (2), social evils (alcohol, drugs, etc) (3), illicit affairs and desires (4), and wild animals(5). Darkness can cause anxiety and dread within mankind (6) due to fear of the unknown, and it can cover the destructive and hateful deeds of others (7).

The third danger is “وَمِن شَرِّ ٱلنَّفَّٰثَٰتِ فِى ٱلْعُقَدِ” “And from the mischief of those who practise secret arts.” The fourth Ayah of Surah al-Falaq alludes to the evils of the conjuring witches, or those who practice black magic. These witches can use black magic to deceive others (1), to cause harm on people and animals (2), or to overwhelm decisions of faith and belief (3), or love and relations (4), or even to summon Jin (5). They could cause psychological issues, mental health related problems, sicknesses or physical injuries within people.

And finally, the fourth and final danger mentioned in Surah al Falaq is 

“وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ” “And from the mischief of the envious one as he practises envy.” This danger mentioned in the fifth and final Ayat of this Surah could be describing the dangers of the evil eye or العين‎. This could be related to Ayah three’s warning against dark magic, as the evil eye refers to a feeling of extreme jealousy that causes physical (1) or mental harm (2) on the subject of that jealousy. Envy can destroy the faith of man (3), and can cause many fights and conflicts (4). It can be a compelling motive for crimes and other sins as well 5().

            Surah al-Falaq allows us to seek protection from Allah from these four dangers that are described in the Surah. It warns us of the calamities and hatred that are in this Dunya and tells us to ask Allah for refuge from these evils.

Sources Cited:

Surah Falaq, Chapter 113. Al. (2017, February 5). https://www.al-islam.org/enlightening-commentary-light-holy-quran-vol-20/surah-falaq-chapter-113.

Mahdi, A. (2021, March 7). Surah Falaq. Islam4u. https://islam4u.pro/blog/surah-falaq/.

Abid, R. (2019, July 18). Surah Al-Falaq: A Brief Explanation. The Thinking Muslim. https://thethinkingmuslim.com/2019/07/16/surah-al-falaq-a-brief-explanation/.

May, D. A. A.-H. (2019, May 24). Surat Al-Falaq: Divine Protection from All Evils. About Islam. https://aboutislam.net/shariah/quran/quranic-reflections/surat-al-falaq-divine-protection-evils/.

The Quran, 113 (Translated by Abdullah Yusuf Ali)