Al-Falaq

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

In the first verse of this Sūrah, the Qur'an commands the Prophet PBUH & His Pure Progeny himself — as the exemplar and leader — in the following manner: "Say: I seek refuge in the Lord of the dawn who cleaves apart the darkness of night": "قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ"; "from the evil of all that He has created": "مِنْ شَرِّ مَا خَلَقَ" — from the evil of all evil-natured creatures, evil human beings, jinn, animals, evil-bringing events, and the evil of the nafs al-ammārah (the soul inciting to evil). The word falaq (rhyming with shafaq), derived from the root falq (rhyming with khalq), originally means "to cleave something" and "to separate one thing from another." Since at the moment of the breaking of dawn the dark veil of night is rent asunder, the word is employed in the meaning of the rising of the morning — just as fajr is also applied to the break of dawn on account of the same connotation. Some understand it in the meaning of all born creatures and all living beings — whether human, animal, or plant — for the coming into being of these creatures through the splitting of a seed or stone is among the most wondrous stages of existence, and in reality at the moment of birth a tremendous movement takes place within that being as it crosses from one world into another. As stated in verse 95 of Sūrah al-An'ām: "إِنَّ اللهَ فَالِقُ الْحَبِّ وَالنَّوَى یُخْرِجُ الْحَیَّ مِنَ الْمَیِّتِ وَمُخْرِجُ الْمَیِّتِ مِنَ الْحَیِّ" "God is the cleaver of the seed and the stone, bringing forth the living from the dead and the dead from the living." Some have taken the meaning of falaq even more broadly, applying it to every form of creation and origination — for with the creation of every existent, the veil of non-existence is rent and the light of being is made manifest and apparent. Among these three meanings — the break of dawn, the birth of living beings, and the creation of every existent — each represents something of wondrous origination that testifies to the greatness of the Lord and Creator, and God's characterization with this attribute carries a profound and deep significance. In certain traditions it has also been stated that falaq is a well or prison in Hell, appearing like a cleft in its midst. This tradition may be an allusion to one of the referents of the word, but does not restrict its broad signification. The expression "مِنْ شَرِّ مَا خَلَقَ" does not mean that Divine creation inherently contains any evil — for creation is itself an act of origination, and the origination of existence is pure good. The Qur'an states: "الَّذِی أَحْسَنَ کُلَّ شَیْءٍ خَلَقَهُ" — "He Who made everything He created excellent." (al-Sajdah: 7) Rather, evil arises when creatures deviate from the laws of creation and diverge from their appointed path. For instance, the venomous fangs of poisonous creatures are a defensive weapon employed against enemies — in their proper place and occasion they are pure good, but if used inopportunely against friends they constitute evil and harm. Many things that we apparently regard as evil are inwardly good — such as awakening and alerting events, calamities and afflictions that rouse the human being from the slumber of heedlessness and turn him toward God. These are unquestionably not evil. Thereafter, in further elaboration, it declares: "وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ" — "and from the evil of the assailant when it comes upon one." Ghāsiq (rhyming with shāfiq), derived from the root ghasaq (rhyming with shafaq), according to al-Rāghib in al-Mufradāt, means the intense darkness of night that prevails at midnight. Hence the Qur'an, alluding to the end time of the Maghrib prayer, declares: "ilā ghasaqi al-layl." The interpretation found in certain lexicons rendering ghasaq as the darkness of the beginning of night appears remote — particularly given that the original root carries the meanings of fullness and overflowing, and the darkness of night is certainly most full and complete at midnight. One of its meanings — which follows as a natural consequence — is assault and attack, for which reason it is also employed in this sense. On this basis, ghāsiq in the verse means either a person who launches an attack, or every evil creature that exploits the darkness of night for its assault — for not only do predatory beasts and venomous creatures emerge from their lairs at night, but evil and corrupt individuals also generally exploit the cover of darkness for their malicious purposes. Waqaba (rhyming with shafaqa), derived from the root waqb (rhyming with naqb), originally means "pit" and "trench" — thereafter its verb came to be used in the meaning of entering into a pit. It is as though evil and harmful creatures, exploiting the darkness of night, dig harmful pits and proceed to accomplish their foul objectives — or alternatively this expression alludes to "infiltration" and "penetration." Thereafter it further declares: "وَمِنْ شَرِّ النَّفَّاثَاتِ فِی الْعُقَدِ" — "and from the evil of those who blow on knots." Naffāthāt, derived from the root nafth (rhyming with ḥabs), originally means "spitting in a small quantity." Since this act is performed with blowing, nafth also came to carry the meaning of blowing and breathing upon something. Many exegetes have interpreted naffāthāt as "sorceress women" — (naffāthāt being the feminine plural, its singular naffāthah being a hyperbolic form from the root nafth) — women who would recite certain incantations and blow upon knots, practicing magic. Others regard it as an allusion to women who create whisperings and constantly fill the ears of men — particularly their husbands — in order to weaken their iron resolve in accomplishing positive deeds. The whisperings of such women have throughout history produced what events, ignited what fires, and weakened what firm and steadfast resolutions. Fakhr al-Dīn al-Rāzī states: "Women exert influence over men's hearts on account of the penetrating power of their love." This meaning is more evident in our era than at any other time — for one of the most important means of espionage agents penetrating political circles is the exploitation of female spies. Through these "naffāthāt fī al-'uqad", the locks of secret storehouses are opened, the most confidential and hidden matters are uncovered, and these are then handed over to the enemy. Some have also interpreted naffāthāt as "evil souls" or "whispering and agitating groups" that through their persistent propaganda weaken the knots of firm resolve. It is not improbable that this verse carries a general and comprehensive meaning encompassing all these significations — including even the words of tale-bearers and scandalmongers who weaken, erode, and lay waste the centers of affection and love. It is noteworthy that — setting aside the specific occasion of revelation — there is no indication in the verse that magic by sorcerers is specifically intended. And even if we were to adopt this interpretation, it would not constitute evidence for the authenticity of that occasion of revelation. Rather, it would constitute evidence that the Prophet PBUH & His Pure Progeny was seeking refuge from the evil of sorcerers — just as healthy individuals seek refuge from cancer, even if they have never been stricken by it. In the final verse of this Sūrah it declares: "وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ" — "and from the evil of the envier when he envies." This verse indicates that envy is among the most evil and reprehensible of vile character traits — for the Qur'an has placed it alongside the acts of predatory beasts, venomous serpents, and whispering Satans.

At the outset of this Sūrah, the Prophet PBUH & His Pure Progeny is commanded to seek refuge in God from the evil of all evil-natured creatures. Thereafter, by way of elaboration, three categories of evil are alluded to: 1. The evil of those dark-hearted assailants who launch their attacks by exploiting the cover of darkness. 2. The evil of those whisperers and agitators who, through their words and evil propaganda, weaken and enfeeble intentions, faith, convictions, affections, and bonds. 3. And the evil of the envious. From this movement between the general and the particular, it becomes evident that the source of the greatest evils and afflictions is precisely these — and the most important wellsprings of evil and corruption are these very three. This is an exceedingly meaningful and thought-provoking observation.

It is noteworthy that in the first verse of this Sūrah, the Prophet PBUH & His Pure Progeny is commanded to seek refuge from the evil of all evil-natured existences with the Lord of al-falaq. The selection of "Rabb al-falaq" is perhaps because evil-natured beings sever the light and illumination of safety and guidance — whereas the Lord of al-falaq is the One Who cleaves apart the darknesses and obscurities.

In the first volume, in the commentary on verses 102 and 103 of Sūrah al-Baqarah, a detailed discussion was presented concerning the reality of magic in past and present times, the ruling on magic in Islam's view, and the manner of its taking effect. In those discussions, the efficacy of magic was accepted in a general sense — though not in the manner in which fantasists and frivolous people speak of it. For greater elaboration, refer to that same discussion. However, the point that is necessary to mention here is this: if in the verses under discussion God commands the Prophet PBUH & His Pure Progeny to seek refuge from the magic of sorcerers or things of that nature, this does not imply that magic had been worked upon the Prophet PBUH & His Pure Progeny. Rather, the precise analogy is that the Prophet PBUH & His Pure Progeny would seek refuge in God from every form of error, mistake, and sin as well — that is, through benefiting from God's grace, he remained protected from those dangers. And had God's grace not been present, the possibility of magic taking effect upon him would have existed. This much is one consideration. On the other hand, it has already been stated that there is no evidence for the interpretation that by "النَّفَّاثَاتِ فِی الْعُقَدِ" sorcerers are intended.

Ḥasad (envy) is a reprehensible Satanic habit that arises in the human being on account of various factors such as weakness of faith, narrowness of vision, and miserliness — and it signifies the desire and wish for the removal of another person's blessing. Envy is the source of many grave sins. Envy, as has been stated in the traditions, consumes and destroys the faith of the human being just as fire consumes wood. As Imām Muḥammad al-Bāqir (peace be upon him) declares: "إِنَّ الْحَسَدَ لَیَأْکُلُ الْإِیمَانَ کَمَا تَأْکُلُ النَّارُ الْحَطَبَ" "Envy consumes faith just as fire consumes wood." (Ref: Biḥār al-Anwār, Vol. 73, p. 237) In another tradition transmitted from Imām Ja'far al-Ṣādiq (peace be upon him): "آفَةُ الدِّینِ الْحَسَدُ وَالْعُجْبُ وَالْفَخْرُ" "Envy, self-conceit, and boasting over one another are the afflictions of religion." (Ref: Biḥār al-Anwār, Vol. 73, p. 237) The reason is that the envier in reality objects to God's wisdom — questioning why He has blessed certain individuals with bounties and made them the recipients of His favor. As stated in verse 54 of Sūrah al-Nisā': "أَمْ یَحْسُدُونَ النَّاسَ عَلَى مَا آتَاهُمُ اللهُ مِنْ فَضْلِهِ" The matter of envy may reach such an extreme that the envier destroys himself — casting himself into fire and water — for the sake of removing the blessing from the envied, as numerous examples of this are well-known in stories and historical accounts. It suffices for the censure of envy that the very first murder in the world was committed by Qābīl (Cain) against Hābīl (Abel) on account of envy. The envious have always placed obstacles in the path of the Prophets and saints — for this very reason the Holy Qur'an commands the Prophet PBUH & His Pure Progeny to seek refuge in God, the Lord of the dawn, from the evil of the envious. Although in this Sūrah and the subsequent one the Prophet PBUH & His Pure Progeny himself is directly addressed, it is unquestionably intended as a model and exemplar — and all people must seek refuge in God from the evil of the envious. O Lord! We too seek refuge in Your sacred being from the evil of the envious. O Lord! We beseech You to protect us as well from envying others. O God! Protect us also from the evil of the "naffāthāt fī al-'uqad" and from those who cast whisperings in the path of truth. آمین یا رب العالمین Āmīn, O Lord of all the worlds.