Katakanlah -wahai Rasul-, “Aku bersandar pada penguasa waktu subuh dan berlindung kepada-Nya,
-Ey Peygamber!- De ki: Sabahın Rabbine sığınırım ve O'nun himayesini isterim.
Di', o Messaggero: "Mi rifugio presso il Dio dell'albore e imploro la Sua protezione,
1- De ki:“Sığınırım sabahın Rabbine,”
2- “Yarattıklarının şerrinden,”
3- “Karanlığı çöktüğü vakit gecenin şerrinden,”
4- “Düğümlere üfüren (büyücü) kadınların şerrinden,”
5- “Ve hased ettiği zaman hased edenin şerrinden.”
(Mekke’de inmiştir. 5 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. O’na sığınarak “de ki: Sığınırım” güvenip dayanırım “sabahın Rabbine” Yani taneyi ve çekirdeği yarıp çıkartana, geceyi yarıp sabahı ortaya çıkartana.
2. “Yarattıklarının şerrinden.” Bu, Yüce Allah’ın yaratmış olduğu insan, cin ve diğer canlı bütün yaratılmışları kapsar. Bu buyrukla bunlarda bulunan kötülüklerden bunların yaratıcısına sığınılmaktadır. Bu genel ifadeden sonra daha özel olarak şöyle buyrulmaktadır:
3. “Karanlığı çöktüğü vakit gecenin şerrinden.” Yani insanı bürüdüğü ve çok sayıda kötü ruhların (cinlerin) ve zarar verici hayvanların etrafa yayıldığı gecelerdeki kötülüklerden Allah’a sığınırım, demektir.
4. “Düğümlere üfüren (büyücü) kadınların şerrinden.” Yani yaptıkları büyüleri, büyü için atmış oldukları düğümlere üfürerek gerçekleştiren büyücü kadınların şerrinden Allah’a sığınırım.
5. “Ve hased ettiği zaman hased edenin şerrinden.” Hased eden, hased ettiği (kıskandığı) kimsedeki nimetin sona ermesini isteyen ve bunun için de elinden geldiği kadarı ile bu uğurda çalışıp çabalayan kimsedir. O bakımdan onun kötülüğünden, hile ve tuzaklarının boşa çıkartılmasından Allah’a sığınmak bir ihtiyattır.
Nazar eden kimse de hased edenin kapsamına girer. Çünkü nazar, ancak hasetçi/kıskanç, kötü tabiatlı ve kötü ruhlu kimselerden sadır olur.
Bu sûre genel ve özel her türlü kötülükten Allah’a sığınmayı ihtivâ etmektedir. Ayrıca sihrin gerçek olduğunu, onun zararından endişe edildiğini, sihirden ve sihri yapanlardan Allah’a sığınılması gerektiğini de ortaya koymaktadır.
Felak Sûresi’nin tefsiri burada sona ermektedir.
Preliminary Remarks
This and the next Surah were revealed on the same occasion, and in the same event, as will be explained in the 'cause of revelation'. Hafiz Ibn-ul-Qayyim has, therefore, written their commentary together. He writes that their blessings and benefits are abundant. All of the people require them and no one can dispense with them. They are very efficacious remedy for sorcery or magical spell, evil eye, and for all of the physical and spiritual calamities. In fact, if its reality is grasped fully, people will understand that they require it more than their breath, food, water, clothing and everything else.
Cause of Revelation
Musnad of Ahmad records that a Jewish person cast a magical spell on the Holy Prophet ﷺ ، as a result of which he fell ill. Jibra'il (علیہ السلام) came to him and informed him that a particular Jew had cast a spell on him, that he had tied knots in his hair to accomplish this objective, and it is thrown into a particular well. The Holy Prophet ﷺ sent some of his Companions to bring it from the well Jibra'l (علیہ السلام) had described. The Holy Prophet ﷺ untied the knots, and he was instantly cured. Jibra'il (علیہ السلام) informed him of the name of the Jew and the Holy Prophet ﷺ knew the culprit, but it was not in keeping with his compassionate disposition to avenge anyone in his personal matter. Therefore, this was never brought to the attention of the Jew guilty of the black magic, nor did any sign of complaint ever appear on the blessed face of the Holy Prophet ﷺ . Being a hypocrite, he regularly attended the Holy Prophet's ﷺ gatherings.
The details of this incident are recorded in Sahih of Bukhari on the authority of Sayyidah ` A'ishah ؓ that a Jewish man cast a magic spell on the Holy Prophet ﷺ ، as a result of which he sometimes felt confused whether or not he had done something. One day the Holy Prophet ﷺ said to Sayyidah ` A'ishah ؓ that Allah has shown him what his illness was and added: "Two men came to me in my dream. One of them sat by my head side while the other sat by my feet, and the following conversation ensued:
Question: 'What is wrong with this man?'
Answer: 'He is bewitched.'
Question: 'Who has bewitched him?'
Answer: 'Labid Ibn A` sam. He is a member of the tribe of Banu Zuraiq who is an ally of the Jews, a hypocrite.'
Question: 'With what did he bewitch him?'
Answer: 'With a comb and hair from the comb.'
Question: 'Where is the comb?'
Answer: In the dried bark of a male date palm under a rock in a well called Dharwan.' "
Sayyidah 'A'ishah ؓ says that the Holy Prophet ﷺ went to the well to remove the comb with the hair and said: "This is the well I was shown in my dream." He removed it from the well. Sayyidah ` A'ishah ؓ asked the Holy Prophet ﷺ . "Will you not make this public?" He replied: "Allah has cured me and I hate to cause harm to anyone." This implies that the Holy Prophet ﷺ did not want to be the cause anyone's molestation, death or destruction, because this is what would have exactly happened if the incident was publicised.
According to a narration in Musnad of Ahmad, this illness of the Holy Prophet ﷺ lasted for six months. According to other narratives, some of the Companions knew that this wicked act was performed by Labid Ibn A'sam, and they courteously said to the Holy Prophet ﷺ : "Why should we not kill this wicked person?" He made the same reply to them as he did to Sayyidah ` A'ishah ؓ . According to Imam Tha` lab s narration, a Jewish boy was the attendant of the Messenger of Allah ﷺ ، the hypocritical Jew flattered the boy and talked him into getting for him strands of the Prophet's ﷺ hair from his comb, and a few of its teeth. Having obtained these items, he tied eleven knots on a string and a needle was stuck into each knot. Labid then placed this spell in the spathe of a male palm tree, and buried it under a stone in a well. On this occasion, the two Surahs were revealed, comprising eleven verses. The Messenger of Allah ﷺ recited one verse at a time and untied one knot each time, until all the knots were untied, and he felt freed from the tension of the witchcraft. [ All these narratives have been adapted from Ibn Kathir.]
Magic and its effect on the Holy Prophet ﷺ
Some people are surprised that the Messenger of Allah ﷺ should be affected by black magic. This is because some people do not have a complete grasp of how magic operates. It actually operates under physical causes, and the Messenger of Allah ﷺ was not immune to the influence of physical causes, as for instance feeling the burning or heating sensation of fire, and feeling the cooling sensation of water; or certain natural factors causing fever or body temperature to rise; or other factors causing aches and pains, and other illnesses. The Holy Prophet ﷺ ، or any other prophet for that matter, was not immune to the effects of such natural or physical causes. They can be affected by the hidden operations of magic which are no less natural or physical. Please see Surah Baqarah, Ma’ ariful Qur'an, Vol. 1/ pp 264-278 for fuller explanation, especially p. 276 on 'Magic and Prophets'.
Mu'awwadhatain are Surahs that afford protection against physical and spiritual afflictions
It is a settled doctrine of every believer that Allah is the intrinsic cause of every gain and loss in this world as well as in the next world. Without the Divine will not a jot of gain or loss can be caused to anyone. The only way to fortify against all physical and spiritual injuries and harm is for man to place himself under the protection of Allah, and by his actions he should attempt to make himself capable of entering the Divine shelter.
Surah Al-Falaq directs how to seek the Divine protection against worldly calamities, and Surah An-Nas tells the way to seek Divine protection against the calamities of the Hereafter.
Virtues of Mu'awwadhatain
Sahih of Muslim records a Tradition on the authority of Sayyidna 'Uqbah Ibn ` Amir ؓ who reports that the Messenger of Allah ﷺ said: "Do you not see that there have been revealed to me verses tonight the like of which has not been seen before? Those are Surah Al-Falaq and Surah An-Nas." According to another narration, the like of Mu'awwadhatain has not revealed even in Torah, Injil, or Zabar or anywhere else in the Qur'an. Another narration of Sayyidna 'Uqbah Ibn ` Amir ؓ reports that the Messenger of Allah ﷺ taught him Mu'awwadhatain while they were on a journey. Then he recited them in the maghrib salah and said: "Recite these two Surahs whenever you go to sleep and whenever you get up." [ Nasa'i ] According to another report, the Messenger of Allah ﷺ has advised people to recite these two Surahs after every salah [ Transmitted by Abu Dad and Nasa'i ].
Imam Malik (رح) recorded from Sayyidah ` A'ishah ؓ : "whenever the Messenger of Allah ﷺ suffered from an ailment, he would recite the Mu'awwadhatain, blow over his hands, and then wiped his whole body with those hands. When his pain became acute on his death-bed, I would recite the Mu'awwadhatain, blow over his hands, and then he wiped them over himself, because my hands could not be the fitting substitute for his blessed hands. [ All these narratives have been adapted from Ibn Kathir ].
Sayyidna ` Abdullah Ibn Khubayb ؓ reports that it was raining one night and the sky had become intensely dark. We went out looking for the Messenger of Allah ﷺ ، and when he was found, he said: "Say." He asked: "What should I say?" He said: "Recite قُلْ هُوَ اللَّـهُ أَحَدٌ and Mu'awwadhatain. Reciting them thrice in the morning and thrice in the evening will fortify you against all kinds of perturbations."
In sum, it was the practice of the Messenger of Allah ﷺ and his Companions to recite these two Surahs to protect themselves against all types of privations, trials and tribulations of life in this world, as well as of life in the next world.
Lexicological Analysis of important words and interpretation of the Surah
Verse [ 113:1] قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (Say, "I seek refuge with the Lord of the Daybreak." ) The word falaq means 'to split or cleave' and here it is used in the sense of 'break of dawn'. In another verse, a similar quality of Allah is used in [ 6:96] فَالِقُ الْإِصْبَاحِ. ([ He is ] the One who causes the dawn to break). Of all the Divine attributes, this particular attribute is used presumably because the darkness of night often causes evils and difficulties, and the daylight removes them. This attribute of Allah points to the fact that anyone who seeks protection in Allah, He will remove all afflictions from him. [ Mazhari ]
Di, Mensajero: “Busco refugio en el Señor de la mañana y busco su protección”.
O Poslaniče, reci: Tražim zaštitu kod Gospodara jutra.
Say, O Messenger: “I seek refuge in the Lord of the morning and I seek His protection.”
Ô Messager, dis: Je me prémunis par le Seigneur de l’aube et je cherche refuge auprès de Lui
Sabihin mo, O Sugo: "Nagpapasanggalang ako sa Panginoon ng madaling-araw at nagpapakalinga ako sa Kanya
Ngươi hãy nói - hỡi Thiên Sứ -: Bề tôi cầu xin sự che chở và cứu rỗi từ nơi Thượng Đế của bình minh.
"Katakanlah, 'Aku berlindung kepada Rabb yang menguasai Shubuh, dari kejahatan makhlukNya, dan dari kejahatan malam apabila telah gelap gulita, dan dari kejahatan-kejahatan wanita tukang sihir yang menghembus pada buhul-buhul, dan dari keja-hatan orang yang dengki apabila ia dengki'." (Al-Falaq: 1-5).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1) Maksudnya, ﴾ قُلۡ ﴿ "Katakanlah," seraya memohon per-lindungan, ﴾ أَعُوذُ ﴿ "Aku berlindung," yakni aku berlindung dan ber-pegangan, ﴾ بِرَبِّ ٱلۡفَلَقِ ﴿ "kepada Rabb yang menguasai Shubuh," yang membelah butir tanaman dan biji buah-buahan dan yang menyibak Shubuh.
(2) ﴾ مِن شَرِّ مَا خَلَقَ ﴿ "Dari kejahatan makhlukNya." Ini mencakup seluruh makhluk Allah سبحانه وتعالى, baik manusia, jin, maupun binatang. Maka memohon perlindungan haruslah kepada Penciptanya dari keburukan yang ada padanya.
(3) Kemudian Allah سبحانه وتعالى menyebutkan secara khusus setelah menyebutkan secara umum seraya berfirman, ﴾ وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ﴿ "Dan dari kejahatan malam apabila telah gelap gulita," yakni dari keja-hatan apa pun yang ada di malam hari ketika kegelapan menutupi manusia dan kala banyak ruh-ruh jahat gentayangan, dan binatang-binatang yang menyakitkan bertebaran.
(4) ﴾ وَمِن شَرِّ ٱلنَّفَّٰثَٰتِ فِي ٱلۡعُقَدِ ﴿ "Dan dari kejahatan-kejahatan wanita tukang sihir yang menghembus pada buhul-buhul," yakni dari kejahatan wanita-wanita penyihir yang menggunakan bantuan hembusan pada buhul yang diikatkan dengan sihir.
(5) ﴾ وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ ﴿ "Dan dari kejahatan orang yang dengki apabila ia dengki." Orang dengki adalah orang yang senang atas le-nyapnya nikmat dari orang yang ia dengki dengan berusaha sekuat tenaga untuk melenyapkan nikmat tersebut dengan berbagai cara. Sehingga, perlu meminta perlindungan kepada Allah سبحانه وتعالى dari keja-hatannya dan untuk meruntuhkan tipu dayanya. Penyebar penya-kit-penyakit 'ain juga termasuk orang yang dengki karena tidaklah penyakit 'ain muncul kecuali dari seorang pendengki, bertabiat buruk, dan berjiwa keji.
Surat ini mencakup perlindungan dari segala macam keja-hatan secara umum dan khusus dan menunjukkan bahwa sihir itu nyata, bahayanya mengkhawatirkan, dan kita harus meminta per-lindungan kepada Allah سبحانه وتعالى dari sihir dan pelakunya.
Which was revealed in Makkah
The Position of Ibn Mas`ud concerning Al-Mu`awwidhatayn
Imam Ahmad recorded from Zirr bin Hubaysh that Ubayy bin Ka`b told him that Ibn Mas`ud did not record the Mu`awwidhatayn in his Mushaf (copy of the Qur'an). So Ubayy said, "I testify that the Messenger of Allah ﷺ informed me that Jibril said to him,
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ
(Say: "I seek refuge with the Lord of Al-Falaq.")(113:1) So he said it. And Jibril said to him,
قُلْ أَعُوذُ بِرَبِّ النَّاسِ
(Say: "I seek refuge with the Lord of mankind.") (114:1) So he said it. Therefore, we say what the Prophet said."
The Virtues of Surahs Al-Falaq and An-Nas
In his Sahih, Muslim recorded on the authority of `Uqbah bin `Amir that the Messenger of Allah ﷺ said,
«أَلَمْ تَرَ آيَاتٍ أُنْزِلَتْ هَذِهِ اللَّيْلَةَ لَمْ يُرَ مِثْلُهُنَّ قَطُّ:
(Do you not see that there have been Ayat revealed to me tonight the like of which has not been seen before) They are
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ »
(Say: "I seek refuge with, the Lord of Al-Falaq.")(113:1) and;
قُلْ أَعُوذُ بِرَبِّ النَّاسِ
(Say: "I seek refuge with the Lord of mankind.") (114:1)) This Hadith was recorded by Ahmad, At-Tirmidhi and An-Nasa'i. At-Tirmidhi said, "Hasan Sahih."
Another Narration
Imam Ahmad recorded from `Uqbah bin `Amir that he said, "While I was leading the Messenger of Allah ﷺ along one of these paths he said,
«يَا عُقْبَةُ أَلَا تَرْكَبُ؟»
(O `Uqbah! Will you not ride) I was afraid that this might be considered an act of disobedience. So the Messenger of Allah ﷺ got down and I rode for a while. Then he rode. Then he said,
«يَا عُقْبَةُ، أَلَا أُعَلِّمُكَ سُورَتَيْنِ مِنْ خَيْرِ سُورَتَيْنِ قَرَأَ بِهِمَا النَّاسُ؟»
(O `Uqbah! Should I not teach you two Surahs that are of the best two Surahs that the people recite) I said, `Of course, O Messenger of Allah.' So he taught me to recite
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ
(Say: "I seek refuge with the Lord of Al-Falaq.") (113:1) and
قُلْ أَعُوذُ بِرَبِّ النَّاسِ
(Say: "I seek refuge with the Lord of mankind.") (114:1) Then the call was given to begin the prayer and the Messenger of Allah ﷺ went forward (to lead the people), and he recited them in the prayer. Afterwards he passed by me and said,
«كَيْفَ رَأَيْتَ يَا عُقَيْبُ، اقْرَأْ بِهِمَا كُلَّمَا نِمْتَ وَكُلَّمَا قُمْتَ»
(What do you think, O `Uqayb Recite these two Surahs whenever you go to sleep and whenever you get up.)"
An-Nasa'i and Abu Dawud both recorded this Hadith.
Another Narration
«إِنَّ النَّاسَ لَمْ يَتَعَوَّذُوا بِمِثْلِ هَذَيْنِ:
(Verily, the people do not seek protection with anything like these two:
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ
(Say: "I seek refuge with the Lord of Al-Falaq.")(113:1) and;
قُلْ أَعُوذُ بِرَبِّ النَّاسِ »
(Say: "I seek refuge with (Allah) the Lord of mankind.")) (114:1)
Another Narration
An-Nasa'i recorded that `Uqbah bin `Amir said, "I was walking with the Messenger of Allah ﷺ when he said,
«يَا عُقْبَةُ قُلْ»
(O `Uqbah! Say!) I replied, `What should I say' So he was silent and did not respond to me. Then he said,
«قُلْ»
(Say!) I replied, `What should I say, O Messenger of Allah' He said,
«قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ »
(Say: "I seek refuge with the Lord of Al-Falaq.") So, I recited it until I reached its end. Then he said,
«قُلْ»
(Say!) I replied, `What should I say O Messenger of Allah' He said,
«قُلْ أَعُوذُ بِرَبِّ النَّاسِ »
(Say: "I seek refuge with the Lord of mankind.") So, I recited it until I reached its end. Then the Messenger of Allah ﷺ said,
«مَا سَأَلَ سَائِلٌ بِمِثْلِهَا، وَلَا اسْتَعَاذَ مُسْتَعِيذٌ بِمِثْلِهَا»
(No person beseeches with anything like these, and no person seeks refuge with anything like these.)"
Another Hadith
An-Nasa'i recorded that Ibn `Abis Al-Juhani said that the Prophet said to him,
«يَا ابْنَ عَابِسٍ أَلَا أَدُلُّكَ أَوْ أَلَا أُخْبِرُكَ بِأَفْضَلِ مَا يَتَعَوَّذُ بِهِ الْمُتَعَوِّذُونَ؟»
(O Ibn `Abis! Shall I guide you to -- or inform you -- of the best thing that those who seek protection use for protection) He replied, "Of course, O Messenger of Allah!" The Prophet said,
«قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ
قُلْ أَعُوذُ بِرَبِّ النَّاسِ
هَاتَانِ السُّورَتَانِ»
(Say: "I seek refuge with the Lord of Al-Falaq.")( and (Say: "I seek refuge with the Lord of mankind.")( These two Surahs (are the best protection).) Imam Malik recorded from `A'ishah that whenever the Messenger of Allah ﷺ was suffering from an ailment, he would recite the Mu`awwidhatayn over himself and blow (over himself). Then if his pain became severe, `A'ishah said that she would recite the Mu`awwidhatayn over him and take his hand and wipe it over himself seeking the blessing of those Surahs. Al-Bukhari, Abu Dawud, An-Nasa'i and Ibn Majah all recorded this Hadith.
It has been reported from Abu Sa`id that the Messenger of Allah ﷺ used to seek protection against the evil eyes of the Jinns and mankind. But when the Mu`awwi- dhatayn were revea- led, he used them (for protection) and aban- doned all else besides them. At-Tirmidhi, An-Nasa'i and Ibn Majah recorded this. At-Tirmidhi said, "This Hadith is Hasan Sahih."
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
(In the Name of Allah, the Most Gracious, the Most Merciful.
Ibn Abi Hatim recorded that Jabir said, "Al-Falaq is the morning." Al-`Awfi reported from Ibn `Abbas, "Al-Falaq is the morning." The same has been reported from Mujahid, Sa`id bin Jubayr, `Abdullah bin Muhammad bin `Aqil, Al-Hasan, Qatadah, Muhammad bin Ka`b Al-Qurazi and Ibn Zayd. Malik also reported a similar statement from Zayd bin Aslam. Al-Qurazi, Ibn Zayd and Ibn Jarir all said, "This is like Allah's saying,
فَالِقُ الإِصْبَاحِ
(He is the Cleaver of the daybreak.)." (6:96) Allah said,
مِن شَرِّ مَا خَلَقَ
(From the evil of what He has created,) This means from the evil of all created things. Thabit Al-Bunani and Al-Hasan Al-Basri both said, "Hell, Iblis and his progeny, from among that which He (Allah) created."
وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ
(And from the evil of the Ghasiq when Waqab,) Mujahid said, "Ghasiq is the night, and `when it Waqab' refers to the setting of the sun." Al-Bukhari mentioned this from him. Ibn Abi Najih also reported a similar narration from him (Mujahid).
The same was said by Ibn `Abbas, Muhammad bin Ka`b Al-Qurazi, Ad-Dahhak, Khusayf, Al-Hasan and Qatadah. They said, "Verily, it is the night when it advances with its darkness." Az-Zuhri said,
وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ
(And from the evil of the Ghasiq when Waqab,) "This means the sun when it sets." Abu Al-Muhazzim reported that Abu Hurayrah said,
وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ
(And from the evil of the Ghasiq when Waqab, ) "This means the star." Ibn Zayd said, "The Arabs used to say, `Al-Ghasiq is the declination (of the position) of the heavenly body known as Pleiades. The number of those who were ill and stricken with plague would increase whenever it would decline, and their number would lessen whenever it rose."'
Ibn Jarir said, "Others have said that it is the moon."
The support for the people who hold this position (that it means the moon) is a narration that Imam Ahmad recorded from Al-Harith bin Abi Salamah. He said that `A'ishah said, "The Messenger of Allah ﷺ took me by my hand and showed me the moon when it rose, and he said,
«تَعَوَّذِي بِاللهِ مِنْ شَرِّ هَذَا الْغَاسِقِ إِذَا وَقَبَ»
(Seek refuge with Allah from the evil of this Ghasiq when it becomes dark.)" At-Tirmidhi and An-Nasa'i both recorded this Hadith in their Books of Tafsir in their Sunans. Allah said,
وَمِن شَرِّ النَّفَّـثَـتِ فِى الْعُقَدِ
(And from the evil of the blowers in knots,) Mujahid, `Ikrimah, Al-Hasan, Qatadah and Ad-Dahhak all said, "This means the witches." Mujahid said, "When they perform their spells and blow into the knots."
In another Hadith it has been reported that Jibril came to the Prophet and said, "Are you suffering from any ailment, O Muhammad" The Prophet replied,
«نَعَمْ»
(Yes.) So Jibril said, "In the Name of Allah, I recite prayer (Ruqyah) over you, from every illness that harms you, from the evil of every envious person and evil eye. May Allah cure you."
Discussion of the Bewitchment of the Prophet
In the Book of Medicine of his Sahih, Al-Bukhari recorded that `A'ishah said, "The Messenger of Allah ﷺ was bewitched until he thought that he had relations with his wives, but he had not had relations with them." Sufyan said, "This is the worst form of magic when it reaches this stage." So the Prophet said,
«يَا عَائِشَةُ، أَعَلِمْتِ أَنَّ اللهَ قَدْ أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ؟ أَتَانِي رَجُلَانِ فَقَعَدَ أَحَدُهُمَا عِنْدَ رَأْسِي وَالْاخَرُ عِنْدَ رِجْلَيَّ، فَقَال الَّذِي عِنْدَ رَأْسِي لِلْاخَرِ: مَا بَالُ الرَّجُلِ؟ قَالَ: مَطْبُوبٌ، قَالَ: وَمَنْ طَبَّهُ، قَالَ: لَبِيدُ بْنُ أَعْصَمَ: رَجُلٌ مِنْ بَنِي زُرَيْقٍ حَلِيفٌ لِيَهُودَ، كَانَ مُنَافِقًا، قَالَ: وَفِيمَ؟ قَالَ: فِي مُشْطٍ وَمُشَاطَةٍ، قَالَ: وَأَيْنَ؟ قَالَ: فِي جُفِّ طَلْعَةٍ ذَكَرٍ، تَحْتَ رَاعُوفَةٍ فِي بِئْرِ ذَرْوَانَ»
(O `A'ishah! Do you know that Allah has answered me concerning that which I asked Him Two men came to me and one of them sat by my head while the other sat by my feet. The one who was sitting by my head said to the other one, `What is wrong with this man' The other replied, `He is bewitched.' The first one said, `Who bewitched him' The other replied, `Labid bin A`sam. He is a man from the tribe of Banu Zurayq who is an ally of the Jews, and a hypocrite.' The first one asked, `With what (did he bewitch him)' The other replied, `With a comb and hair from the comb.' The first one asked, `Where (is the comb)' The other answered, `In the dried bark of a male date palm under a rock in a well called Dharwan.') `A'ishah said, "So he went to the well to remove it (the comb with the hair). Then he said,
«هَذِهِ الْبِئْرُ الَّتِي أُرِيتُهَا، وَكَأَنَّ مَاءَهَا نُقَاعَةُ الحِنَّاءِ،وَكَأَنَّ نَخْلَهَا رُؤُوسُ الشَّيَاطِين»
(This is the well that I saw. It was as if its water had henna soaked in it and its palm trees were like the heads of devils.) So he removed it (of the well). Then I (`A'ishah) said, `Will you not make this public' He replied,
«أَمَّا اللهُ فَقَدْ شَفَانِي، وَأَكْرَهُ أَنْ أُثِيرَ عَلَى أَحَدٍ مِنَ النَّاسِ شَرًّا»
(Allah has cured me and I hate to spread (the news of) wickedness to any of the people.)"
laban sa kasamaan ng nakasasakit kabilang sa mga nilikha.
dalla parte maligna delle creature,
contre le mal des créatures malfaisantes,
“De los males y los daños que puedan generar los seres creados”.
Tránh khỏi tất cả mọi điều xấu mà Ngài đã tạo hóa.
“From the evils of the harms of all creation.”
dari kejahatan makhluk-makhluk yang mengganggu.
mahlukattan zarar veren şeylerin kötülüklerinden.
The word Sharr: ` Allamah Ibn Qayyim's Exposition
Verse [ 113:2] مِن شَرِّ مَا خَلَقَ (From the evil of everything He has created.) ` Allamah Ibn Qayyim expounds that the word sharr (evil) is employed in two different senses: [ 1] pain, loss, injury, trouble, grief, distress and affliction which affect man directly, and they are by themselves troubles and afflictions; and [ 2] the factors that cause losses, injuries and afflictions. The second type covers unbelief, idolatry and all sins. The things from which the Qur'an and Sunnah require man to seek refuge in Allah are either of these two types. The Traditional supplication that is masnun after salah includes seeking of refuge from four things: [ 1] punishment of the grave; [ 2] punishment of the Hell-Fire; [ 3] hardships and privations of life; and [ 4] trials and tribulations of death. Of these, the first two are afflictions and punishments in their own right, and the last two are causes of afflictions and punishments.
Verse [ 113:2] (From the evil of everything He has created) covers the evil of the entire creation. This verse was sufficient to guard against all mischief and calamities. But three particular forms of evil have been singled out to seek protection which often cause calamities and afflictions.
The first thing singled out appears in verse [ 113:3] وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ (and from the evil of dark night when it penetrates.) The word ghasiq is derived from ghasaq (to become dark or intensely dark). Thus Sayyidna Ibn ` Abbas ؓ ، Hasan and Mujahid رحمۃ اللہ علیہما say that the word ghasiq stands for 'night'. The verb waqaba is derived from wuqub which means for utter darkness 'to overspread completely and intensely'. The verse means: 'I seek refuge in Allah from the night when its darkness has completely and intensely overspread'. The word 'night' has been specifically mentioned because this is the time when Jinn, Shaitans, harmful insects, animals and reptiles appear. Thieves and robbers emerge at this time to carry out their crimes of stealing and other acts of wickedness. The enemies attack at this time. Black magic has the worst effect when it is intensely dark at night. As soon as the dawn approaches, the effects of all these things disappear and fade away. [ Allamah Ibn Qayyim ]
Verse [ 113:4] وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ (and from the evil of the women who blow on the knots.) The word naffathat is derived from nafth which means 'to blow'. The word 'uqad is the plural of 'uqdah which means 'a knot'. The magicians usually tie knots on a string or piece of thread, recite magical incantations or formulae and blow on them as they do so. The phrase النَّفَّاثَاتِ فِي الْعُقَدِ (...the women who blow on the knots) refers to female magicians. It is possible that the pre-adjectival noun of the adjective naffathat be nufus [ souls ]. Thus this verse may be translated as 'the evil souls who blow on knots'. This translation would include men and women who carry out this evil practice. But most probably its pre-adjectival noun is 'womenfolk'. Women have been specifically mentioned perhaps because generally womenfolk have the natural disposition to carry out the evil practice of witchcraft; or probably because Labid Ibn A` sam, whose black magic was the cause of revelation of this Surah, got this most heinous act done by his daughters. Hence, the act of witchcraft is ascribed to them.
The reason why protection is sought against magicians is firstly that the cause of revelation of these two Surahs was the incident of magic. Secondly, people are normally unaware of the act of magicians, and they do not pay attention to getting themselves exorcised. They are under the impression that it is some kind of medical ailment and try to get themselves medically cured. In the meantime the magical effect continues to grow worse.
The third thing from which people are asked specifically to seek protection is hasid [ jealous ] and hasad [ jealousy ]. This has been specified for the same reasons as given above, because black magic was worked on the Prophet ﷺ on account of jealousy. The Jews and the hypocrites could not bear to see the rapid progress and expansion of Islam. They could not defeat him in outer combat; therefore they tried to satisfy their jealousy by performing witchcraft on him. There were uncountable number of green-eyed monsters against the Prophet ﷺ . That is the major reason why protection was sought against them. Jealousy of the jealous one gives him restless days and sleepless nights. He is at all times after causing loss to his envied person. Therefore, the harm he wishes to inflict is severe.
Hasad [ Jealousy ] and Ghibtah [ Envy ]
The Arabic word hasad, the English equivalent of which is 'jealousy', is invariably used in the bad sense. It generally means to desire the deprivation of the other man rather than one's own acquisition of any bliss that he may possess. Simply put, Hasad means that a person should feel unhappy at the better fortune and good quality that Allah has granted to another, and wishes that it should be taken away from the other person and given to him, or at least the other should be deprived of it. Hasad in this sense is totally forbidden and a major sin. This is the first sin that was committed in the heaven and also the first one committed on the earth. The Iblis was jealous of 'Adam in the heaven and the latter's son Qabil was jealous of his brother Habil on earth. [ Qurtubi ].
Ghibtah, on the other hand, means to desire for oneself the same blessing as the other man has, without any idea of the latter's losing it. This is not only permissible but also desirable.
Summary and Conclusion
Apart from the general protection that is sought in this Surah, protection is sought from three specific evils. These are mentioned separately in verses three, four and five. Furthermore, in the first and the third specific evils particular restrictions are placed. The first specific evil ghasiq [ darkness ] is restricted by the phrase إِذَا وَقَبَ "when it penetrates".
The third specific evil hid is restricted by the phraseإِذَا حَسَدَ when he envies". The practice of witchcraft is left unrestricted because its harmful effect is general. The harmful effect of darkness is felt when there is total absence of light, plunging the night in intense and utter darkness. Likewise, jealousy may not cause harm to its object until the jealous one takes a practical step with word or deed to satisfy his heart. For until he takes a practical step, his being unhappy may be harmful to himself, but it is not harmful for the other person so that he may seek refuge from it. Hence, restrictions are placed on the first and the third specific evils.
Al-Hamdulillah
The Commentary on
Surah Al-Falaq
Ends here
od zla kojeg čine stvorenja i njihovih uznemiravanja.
“And I seek refuge in Allah from the evils that appear in the night, i.e. harmful creatures and bandits.”
Nagpapasanggalang ako kay Allāh laban sa mga kasamaan na lumilitaw sa gabi gaya ng mga hayop at mga magnanakaw.
“Busco refugio en Al-lah de los males que aparecen en la noche, como criaturas dañinas y bandidos”.
Và tránh khỏi mọi điều xấu trong đêm tối từ động vật và trộm cướp.
I kod Allaha tražim spas od zla koje se pojavljuje noću, u vidu životinja i lopova.
Gece ortaya çıkan canlıların ve hırsızların kötülüklerinden Allah’a sığınırım.
Aku berlindung kepada Allah dari berbagai keburukan yang muncul pada malam hari, dari hewan melata maupun pencuri.
contre les maux de la nuit provenant des animaux et des voleurs,
e mi rifugio presso Allāh dal male di ogni belva e dei ladri che si rivelano nella notte,
I kod njega tražim spas od sihirbasica koje pušu u čvorove.
“And I seek His refuge from the evils of the sorceresses who blow onto knots.”
Düğümlere üfleyen büyücü kadınların kötülüklerinden O'na sığınırım.
e mi rifugio presso di Lui dal male delle streghe che soffiano sui nodi per praticare magia,
Aku berlindung kepada Allah dari keburukan para penyihir yang meniup pada buhul-buhul tali.
Tránh khỏi mọi điều hãm hại của các bùa phép và ma thuật được thổi vào trong những cái gút thắt.
“Busco refugio en Al-lah de los males de las hechiceras sopladoras de nudos”.
contre le mal des sorcières qui soufflent dans les nœuds,
Nagpapasanggalang ako sa Kanya laban sa kasamaan ng mga babaing manggagaway na umiihip sa mga buhol.
“Y busco refugio en Él del mal del envidioso cuando actúa por envidia”.
I kod Njega tražim spas od zla zavidnika koji radi ono iz čega proizlazi zavist.
“And I seek His refuge from the evil of the jealous one when he acts out his jealousy.”
et contre le mal de l’envieux lorsque son envie le pousse à l’action.
Nagpapasanggalang ako sa Kanya laban sa kasamaan ng isang naiinggit kapag gumawa ito ng itinutulak sa kanya ng inggit."
Hasedinin kendisini yapmaya sürüklediği ameli işlediğinde hasetçilerin şerrinden O'na sığınırım.
This chapter, containing five verses, was revealed at Makkah. It is a prayer for protection. The title of the chapter is derived from verse no. 1, which asks people to seek refuge in ‘the Lord of the Dawn or Daybreak’ from every kind of ill arising from outer nature and from the envy and the dark and evil plottings of others. God is the One who rends the darkness of night and brings out from it the light of dawn. It is this God who can remove the dark clouds of trouble overshadowing a man and bring him into the sunshine of well-being. The present world has been made with a view to putting human beings to the test. So, here there is evil along with good. The only way for man to be safe from the ill effects of evil is to seek refuge in God against it. Evil is of different kinds. For example, the mischief indulged in by evil-hearted people in the dead of the night, and the practitioners of witchcraft. Similarly, there are individuals who, seeing others living prosperously, become jealous and make the latter the victims of their jealousy-inspired actions. A believer should seek refuge in God from the mischief of all such people, and undoubtedly it is God alone who has the power to protect man from all kinds of evil.
Aku juga berlindung kepada Allah dari kejahatan pendengki apabila ia berbuat sesuatu akibat dorongan kedengkiannya.”
Khỏi những sự ganh ghét và hãm hại của người đời khi được Allah ban cho những ân huệ.
e mi rifugio presso di Lui dal male dell'invidioso quando compie qualche atto causato dall'invidia.
