Overview - Surah 113: al-Falaq (The Daybreak )
The Surah reminds us that evil is lurching everywhere and things can become harmful. One should always be conscious, do right things and seek Allah’s protection.
This Surah takes its name from the first Ayat, قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ "Say, "I seek refuge in the Lord of daybreak" [113:1].
There are 5 Ayat in this Surah.
Overview
Total Ayat | 5 |
Total Words * | 23 |
Root Words * | 13 |
Unique Root Words * | 2 |
Makki / Madani | Makki |
Chronological Order* | 20th (according to Ibn Abbas) |
Year of Revelation* | 20th year of Prophethood (7th Year Hijri) |
Events during/before this Surah*
, Treaty of Hudaiybiyah - Letters to Kings and Rulers, Battle of Ahzab - Expedition of Banu Quraydhah, , Battle of Uhud, Change of Qiblah from Jerusalem to Makkah - Battle of Badr, Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah, , 2nd Pledge of Aqabah, 1st Pledge of Aqabah, Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey, Boycott of Banu Hashim Yr 3, Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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Events during/after still to occur*
Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
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Surah Index
God (refuge from evil with)
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Theme 1: Protection in Allah from the evils of this world.
The Surah mentions those things which need to be sought protection from.
Manuscripts / Inscriptions
19th Century
18th Century
12th Century AH
8th Century AH
17th Century
14th Century
775 H 1374 CE
706H 1306 CE
1218 AH (1803 CE)
1101 H (1690 CE)
1st Century Hijrah (7th Century CE)
- Surah al-Ikhlas [112], al-Falaq [113] and an-Nas [114] all begin with 'Qul' - Say....
- Surah al-Falaq [113] and an-Nas [114] both are seeking protection in Allah from various forms of evil.
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حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا الْمُفَضَّلُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ إِذَا أَوَى إِلَى فِرَاشِهِ كُلَّ لَيْلَةٍ جَمَعَ كَفَّيْهِ ثُمَّ نَفَثَ فِيهِمَا فَقَرَأَ فِيهِمَا {قُلْ هُوَ اللَّهُ أَحَدٌ} وَ{قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ} وَ{قُلْ أَعُوذُ بِرَبِّ النَّاسِ} ثُمَّ يَمْسَحُ بِهِمَا مَا اسْتَطَاعَ مِنْ جَسَدِهِ يَبْدَأُ بِهِمَا عَلَى رَأْسِهِ وَوَجْهِهِ وَمَا أَقْبَلَ مِنْ جَسَدِهِ يَفْعَلُ ذَلِكَ ثَلاَثَ مَرَّاتٍ.
Narrated 'Aisha: Whenever the Prophet (ﷺ) went to bed every night, he used to cup his hands together and blow over it after reciting Surat Al-Ikhlas, Surat Al-Falaq and Surat An-Nas, and then rub his hands over whatever parts of his body he was able to rub, starting with his head, face and front of his body. He used to do that three times." Sahih Bukhari no. 5017 -
حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا ابْنُ وَهْبٍ، حَدَّثَنَا عَمْرٌو، عَنِ ابْنِ أَبِي هِلاَلٍ، أَنَّ أَبَا الرِّجَالِ، مُحَمَّدَ بْنَ عَبْدِ الرَّحْمَنِ حَدَّثَهُ عَنْ أُمِّهِ، عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ وَكَانَتْ فِي حَجْرِ عَائِشَةَ زَوْجِ النَّبِيِّ صلى الله عليه وسلم عَنْ عَائِشَةَ أَنَّ النَّبِيَّ صلى الله عليه وسلم بَعَثَ رَجُلاً عَلَى سَرِيَّةٍ، وَكَانَ يَقْرَأُ لأَصْحَابِهِ فِي صَلاَتِهِ فَيَخْتِمُ بِ ـ {قُلْ هُوَ اللَّهُ أَحَدٌ} فَلَمَّا رَجَعُوا ذَكَرُوا ذَلِكَ لِلنَّبِيِّ صلى الله عليه وسلم فَقَالَ " سَلُوهُ لأَىِّ شَىْءٍ يَصْنَعُ ذَلِكَ ". فَسَأَلُوهُ فَقَالَ لأَنَّهَا صِفَةُ الرَّحْمَنِ، وَأَنَا أُحِبُّ أَنْ أَقْرَأَ بِهَا. فَقَالَ النَّبِيُّ صلى الله عليه وسلم " أَخْبِرُوهُ أَنَّ اللَّهَ يُحِبُّهُ ".
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Mu`adh bin `Abdullah bin Khubaib, narrated from his father, who said: " “We went out on a rainy and extremely dark night, looking for the Messenger of Allah (ﷺ), so that he could lead us in Salat.” He said: “So I met him and he (ﷺ) said: ‘Speak’ but I did not say anything. Then he (ﷺ) said: ‘Speak.’ But I did not say anything. He (ﷺ) said: ‘Speak.’ So I said: ‘What should I say?’ He (ﷺ) said: ‘Say: “Say: He is Allah, the One” and Al-Mu`awwidhatain, when you reach evening, and when you reach morning, three times, they will suffice you against everything.’” Tirmidhi no. 3575
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وَحَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ قَيْسٍ، عَنْ عُقْبَةَ بْنِ عَامِرٍ، قَالَ قَالَ لِي رَسُولُ اللَّهِ صلى الله عليه وسلم " أُنْزِلَ - أَوْ أُنْزِلَتْ - عَلَىَّ آيَاتٌ لَمْ يُرَ مِثْلُهُنَّ قَطُّ الْمُعَوِّذَتَيْنِ " .
'Uqba b. 'Amir reported: The Messenger of Allah (ﷺ) said to me: There have been sent down to me verses the like of which had never been seen before. They are the Mu'awwadhatain." Sahih Muslim 814 b
Total Word Count per Ayat (shows how many words per Ayat) = 2* | ||
# | Root Word | Frequency in Surah | Frequency in Qur'an |
---|---|---|---|
1. | ش ر ر | 4 | 31 |
2. | إِذَا | 2 | 409 |
3. | ح س د | 2 | 5 |
4. | ق و ل | 1 | 1722 |
5. | ع و ذ | 1 | 17 |
6. | ر ب ب | 1 | 980 |
7. | ف ل ق | 1 | 4 |
8. | خ ل ق | 1 | 261 |
9. | غ س ق | 1 | 4 |
10. | و ق ب | 1 | 1 |
Root Word | Frequency in Surah |
Frequency in Qur'an |
---|---|---|
ش ر ر | 4 | 31 |
إِذَا | 2 | 409 |
ح س د | 2 | 5 |
ق و ل | 1 | 1722 |
ع و ذ | 1 | 17 |
ر ب ب | 1 | 980 |
ف ل ق | 1 | 4 |
خ ل ق | 1 | 261 |
غ س ق | 1 | 4 |
و ق ب | 1 | 1 |
Tafsir Zone
Protection against Evil God — limitless is He in His glory — refers to Himself in this surah as the Lord of the daybreak. The Arabic term, falaq, simply means ‘daybreak’, but it could be taken to mean ‘the whole phenomenon of creation,’ with reference to everything springing forth into life. This interpretation is supported by God’s saying in Surah 6, Cattle: “It is God who splits (faliq) the grain and the fruit- stone. He brings forth the living out of that which is dead ... He is the One who causes the day to break (faliq). He has made the night to be [a source of] stillness, and the sun and the moon for reckoning.” (6: 95-96) If the meaning ‘daybreak’ is adopted, refuge is being sought from the unseen and the mysterious with the Lord of the daybreak, who bestows safety as He kindles the light of day. If, however, faliq is taken to mean ‘creation’, then refuge from the evil of some creature is being sought with the Lord of all creation. In both cases, harmony with the theme of the surah is maintained. “From the evil of anything that He has created.” (Verse 2) The phrase contains no exceptions or specifications. Mutual contact between various creatures, though no doubt advantageous, brings about some evil. Refuge from it is sought with God by the believers in order to encourage the goodness such a contact produces. For He who created those creatures is surely able to provide the right circumstances that lead them on a course where only the bright side of their contact prevails. “From the evil of darkness [i.e. ghasiq] when it gathers [i.e. waqab].” (Verse 3) From a linguistic point of view, ghasiq, means ‘substantially pouring out’ and waqb is the name given to a little hole in a mountain through which water issues forth, while waqab is the verb denoting such an action. What is probably meant here is the night, with all that accompanies it when it rapidly engulfs the world. This is terrifying in itself. In addition it fills our hearts with the possibility of an unknown, unexpected discomfort caused by a savage beast, an unscrupulous villain, a striking enemy or a hissing poisonous creature, as well as anxieties and worries [which may lead to depression and uneasiness], evil thoughts and passions that are liable to revive in the dark, during one’s state of solitude at night. This is the evil against which the believer needs God’s protection. “From the evil of conjuring witches,” (Verse 4) refers to various types of magic, whether by deceiving people’s physical senses or by influencing their will-power and projecting ideas onto their emotions and minds. The verse specially refers to a form of witchcraft carried out by women in Arabia at the time who tied knots in cords and blew upon them with an imprecation. Magic is the production of illusions, subject to a magician’s designs, and it does not offer any kind of new facts or alter the nature of things. This is how the Qur’an describes magic when relating the story of Moses in Surah 20, Ta Ha: “They [Pharaoh’s magicians] said, Moses, Will you throw down your gear first or shall we be the first to throw?’ He said: ‘Throw down yours.’ And by the power of their magic, their cords and staffs appeared to him as though they were running. Moses conceived a secret fear within him. But We said: Fear not! You shall have the upper hand. Throw that which is in your right hand! It will swallow up that which they have made. That which they have made is but the deceitful show of witchcraft. Come where he may, a magician shall never be successful.’“ (20: 65-69). Thus, their cords and staffs did not actually turn into snakes but it seemed so to the onlookers, Moses included, to the point where he felt uneasy inside. He was restrained by the transformation of his own stick into a real snake, by God’s doing, to destroy the phoney ones. This is the nature of magic as we ought to conceive it. Through it a magician is capable of influencing other people’s minds, causing them to think and act according to his own suggestions. We refrain from going any further with this. It is indeed an evil from which God’s protection needs to be sought. A few unsupported reports, some of which have been quoted by authentic sources, allege that after the Prophet had settled in Madinah, Labid ibn al-A`sam, a Jew, put a magic spell on him that affected the Prophet for several days or months so that, according to some versions, he felt he was having marital relations with his wives when he was not; or, according to others, thought of having done something when he had not. According to these reports, by reciting this surah and the next one, Mankind, he was released from such a state. But surely these stories contradict the very idea of the Prophet’s infallibility in word and deed and do not agree with the belief that all his actions are indicative of the Islamic way of life for all Muslims. Above all, they conflict with the Qur’anic statements emphatically denying his being influenced by any kind of magic whatsoever, as claimed by some opponents of Islam. Hence, we dismiss such stories, on the grounds that the Qur’an is the ultimate arbiter, and that singularly narrated traditions are left out in matters concerning faith. These stories have not had proper backing, which is an essential qualification for a tradition to be accepted as authentic. What weakens such stories even further is that the two surahs were revealed in Makkah while these stories relate the incident as having occurred some years later, in Madinah! “And from the evil of the envious when he envies.” (Verse 5) Envy is the evil, begrudging reaction one feels towards another who has received some favour from God. It is also accompanied by a very strong desire for the end to such favours. It is also possible that some harm to the envied may result from such a baseless grudge. This may either be the outcome of direct physical action by the envier, or from suppressed feelings alone. We should not be uneasy to learn that there are countless inexplicable mysteries in life. There are several phenomena for which no account has been offered up till now. Telepathy and hypnosis are two such examples. We should not try to deny the psychological effects of envy on the envied person just because we cannot ascertain how this takes place by scientific means and methods. Very little is known about the mysteries of envy and the little that is known has often been uncovered by chance and coincidence. In any case, there is in envy an evil from which the refuge and protection of God must be sought. For He, the Most Generous, Most Merciful, who knows all things, has directed the Prophet and his followers to seek His refuge from such evil. It is unanimously agreed by all Islamic schools of thought that God will always protect His servants from such evils, should they seek His protection as He has directed them to do. Al-Bukhari relates that `A’ishah said: “The Prophet would blow into both hands when getting into bed to sleep, and recite: ‘Say: He is God, the One...’ and, ‘Say: I seek refuge in the Lord of the Daybreak...’ and, ‘Say: I seek refuge in the Lord of mankind,’ and, starting with his head, he would run his palms over his face and the front part of his body, before running them over the rest of his body. He did this three times.” [Also related by Abu Dawud, al-Tirmidhi and al-Nasa’i.] |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Protection against Evil God — limitless is He in His glory — refers to Himself in this surah as the Lord of the daybreak. The Arabic term, falaq, simply means ‘daybreak’, but it could be taken to mean ‘the whole phenomenon of creation,’ with reference to everything springing forth into life. This interpretation is supported by God’s saying in Surah 6, Cattle: “It is God who splits (faliq) the grain and the fruit- stone. He brings forth the living out of that which is dead ... He is the One who causes the day to break (faliq). He has made the night to be [a source of] stillness, and the sun and the moon for reckoning.” (6: 95-96) If the meaning ‘daybreak’ is adopted, refuge is being sought from the unseen and the mysterious with the Lord of the daybreak, who bestows safety as He kindles the light of day. If, however, faliq is taken to mean ‘creation’, then refuge from the evil of some creature is being sought with the Lord of all creation. In both cases, harmony with the theme of the surah is maintained. “From the evil of anything that He has created.” (Verse 2) The phrase contains no exceptions or specifications. Mutual contact between various creatures, though no doubt advantageous, brings about some evil. Refuge from it is sought with God by the believers in order to encourage the goodness such a contact produces. For He who created those creatures is surely able to provide the right circumstances that lead them on a course where only the bright side of their contact prevails. “From the evil of darkness [i.e. ghasiq] when it gathers [i.e. waqab].” (Verse 3) From a linguistic point of view, ghasiq, means ‘substantially pouring out’ and waqb is the name given to a little hole in a mountain through which water issues forth, while waqab is the verb denoting such an action. What is probably meant here is the night, with all that accompanies it when it rapidly engulfs the world. This is terrifying in itself. In addition it fills our hearts with the possibility of an unknown, unexpected discomfort caused by a savage beast, an unscrupulous villain, a striking enemy or a hissing poisonous creature, as well as anxieties and worries [which may lead to depression and uneasiness], evil thoughts and passions that are liable to revive in the dark, during one’s state of solitude at night. This is the evil against which the believer needs God’s protection. “From the evil of conjuring witches,” (Verse 4) refers to various types of magic, whether by deceiving people’s physical senses or by influencing their will-power and projecting ideas onto their emotions and minds. The verse specially refers to a form of witchcraft carried out by women in Arabia at the time who tied knots in cords and blew upon them with an imprecation. Magic is the production of illusions, subject to a magician’s designs, and it does not offer any kind of new facts or alter the nature of things. This is how the Qur’an describes magic when relating the story of Moses in Surah 20, Ta Ha: “They [Pharaoh’s magicians] said, Moses, Will you throw down your gear first or shall we be the first to throw?’ He said: ‘Throw down yours.’ And by the power of their magic, their cords and staffs appeared to him as though they were running. Moses conceived a secret fear within him. But We said: Fear not! You shall have the upper hand. Throw that which is in your right hand! It will swallow up that which they have made. That which they have made is but the deceitful show of witchcraft. Come where he may, a magician shall never be successful.’“ (20: 65-69). Thus, their cords and staffs did not actually turn into snakes but it seemed so to the onlookers, Moses included, to the point where he felt uneasy inside. He was restrained by the transformation of his own stick into a real snake, by God’s doing, to destroy the phoney ones. This is the nature of magic as we ought to conceive it. Through it a magician is capable of influencing other people’s minds, causing them to think and act according to his own suggestions. We refrain from going any further with this. It is indeed an evil from which God’s protection needs to be sought. A few unsupported reports, some of which have been quoted by authentic sources, allege that after the Prophet had settled in Madinah, Labid ibn al-A`sam, a Jew, put a magic spell on him that affected the Prophet for several days or months so that, according to some versions, he felt he was having marital relations with his wives when he was not; or, according to others, thought of having done something when he had not. According to these reports, by reciting this surah and the next one, Mankind, he was released from such a state. But surely these stories contradict the very idea of the Prophet’s infallibility in word and deed and do not agree with the belief that all his actions are indicative of the Islamic way of life for all Muslims. Above all, they conflict with the Qur’anic statements emphatically denying his being influenced by any kind of magic whatsoever, as claimed by some opponents of Islam. Hence, we dismiss such stories, on the grounds that the Qur’an is the ultimate arbiter, and that singularly narrated traditions are left out in matters concerning faith. These stories have not had proper backing, which is an essential qualification for a tradition to be accepted as authentic. What weakens such stories even further is that the two surahs were revealed in Makkah while these stories relate the incident as having occurred some years later, in Madinah! “And from the evil of the envious when he envies.” (Verse 5) Envy is the evil, begrudging reaction one feels towards another who has received some favour from God. It is also accompanied by a very strong desire for the end to such favours. It is also possible that some harm to the envied may result from such a baseless grudge. This may either be the outcome of direct physical action by the envier, or from suppressed feelings alone. We should not be uneasy to learn that there are countless inexplicable mysteries in life. There are several phenomena for which no account has been offered up till now. Telepathy and hypnosis are two such examples. We should not try to deny the psychological effects of envy on the envied person just because we cannot ascertain how this takes place by scientific means and methods. Very little is known about the mysteries of envy and the little that is known has often been uncovered by chance and coincidence. In any case, there is in envy an evil from which the refuge and protection of God must be sought. For He, the Most Generous, Most Merciful, who knows all things, has directed the Prophet and his followers to seek His refuge from such evil. It is unanimously agreed by all Islamic schools of thought that God will always protect His servants from such evils, should they seek His protection as He has directed them to do. Al-Bukhari relates that `A’ishah said: “The Prophet would blow into both hands when getting into bed to sleep, and recite: ‘Say: He is God, the One...’ and, ‘Say: I seek refuge in the Lord of the Daybreak...’ and, ‘Say: I seek refuge in the Lord of mankind,’ and, starting with his head, he would run his palms over his face and the front part of his body, before running them over the rest of his body. He did this three times.” [Also related by Abu Dawud, al-Tirmidhi and al-Nasa’i.] |
- Surah 113. Al-Falaq - Saad al Ghamidi https://www.youtube.com/watch?v=hzcu0b9mXkE&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN&index=113
- Surah 113. Al-Falaq Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=ypDsYqfDE98&index=113&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 113. Al-Falaq Muhammad Al Luhaydan https://www.youtube.com/watch?v=zVH-_15-cLU&index=113&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe
- Surah 113. Al-Falaq Idris Akbar https://www.youtube.com/watch?v=55w20xgrjc0&list=PLZH6sOiOuaDZFls6OaNna68fGgDtm-tOO&index=83
- Surah 113. Al-Falaq Muhammad Minshawi https://www.youtube.com/watch?v=qa_OxEHHh10&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG&index=113