INTRODUCTION TO SURAH AL-FALAQ
Surah Al-Falaq was revealed in Mecca as the 20th surah, although some claim it was revealed in Medina. However, the style of the surah aligns with the other Meccan revelations. Surahs Al-Falaq and An-Nas, which descend in the 21st verse, are referred to as the “معوّذذتين muavvizatayn [the two sheltering surahs]” because of their content, though this term does not imply “protector.”
There are many accounts suggesting that these two surahs serve as remedies for afflictions, cures for diseases, and shields against magic and sorcery. In our view, both Surahs are guides for Muslims on how to seek refuge in Allah from the oppression and persecution they faced after the ranks of believers and disbelievers were distinctly separated by Surah Al-Kafirun, and on how to ask for Allah’s help in specific matters.
20 / SURAH AL-FALAQ
Meaning of the verses [in one sentence]:
Say: “I seek refuge in Rabb, Allah Who systematically removes all afflictions, from the evil of that which He formed and the evil of darkness when it settles and the evil of those who spit and blow on the knots/those who do not comply with the covenants and from the evil of an envier when he envies”!
Analysis of Verses
Verse 1:
Allah Who systematically removes all afflictions
Surahs al-Falaq and An-Nas begin with the command “قل Say!” and various opinions have been put forward as to why the surahs begin in this way. Among these, Razi gives the following three reasons:
First: “When Allah Ta’ala commanded the recitation of Surah al-Ikhlâs to sanctify Himself from what is improper in His essence and attributes, and this sanctification became one of the greatest of deeds, it was as if the servant said, ‘O my Lord, this deed [duty] is really great and I cannot trust myself to do it properly. Then Allah Ta’ala said to him, ‘Say, ‘I seek refuge in the Lord of misfortune,’ meaning, ‘Seek refuge and asylum with Allah so that He may make you successful in this task in the best way possible.”
Secondly: “When the disbelievers asked our Prophet about Allah’s lineage and attributes, it was as if our Prophet said, ‘O Allah, how can I get rid of these ignorant people who dare to say things about You that are unworthy of You’, to which our Lord replied, ‘Say: ‘I seek refuge in the Lord of misfortune’, that is, ‘Seek refuge in Me and I will protect you from their evil’.”
Thirdly: “It is as if our Lord said, ‘Whoever takes refuge in my house, I will honor him and make him safe. Therefore, seek refuge in me and say, ‘I seek refuge in the Lord of Falaq, and I will make you safe’.”[1]
Razi’s first explanation suggests that Surah Al-Ikhlas was revealed before Surah Al-Falaq; however, historical order shows that Surah Al-Ikhlas was revealed after Surahs Al-Falaq and An-Nas. Thus, these justifications are not fully aligned with the chronological order in the official Mushaf.
We believe that the reason for starting Surahs Al-Falaq and An-Nas with the command “قل qul [say]” should be understood within the context of the time. As analyzed in Surah Al-Fil, this was a period when the few, impoverished Muslims were subjected to intense persecution by the Meccan polytheists. With Surah Al-Fil, Allah both reassured Muslims with “do not fear” and warned the polytheists by recalling the fate of the Companions of the Elephant.
In this context, Surahs Al-Falaq and An-Nas list the matters in which believers should seek Allah’s refuge. From now on, believers are instructed to seek Allah’s protection in the matters specified in these two surahs, while facing other challenges with their own strength and abilities. The Qur’anic verses on seeking refuge align with this principle, as past prophets sought Allah’s protection only within these bounds. People should seek refuge in Allah for struggles beyond their own capacity, while tackling those within their reach actively and not relying passively on divine intervention alone.
The concept of “refuge” in the Surah is expressed by the word “اعوذ euzu” in the surah, meaning “to seek refuge or asylum,” is derived from the root “عوذ avz.” Other forms of this word in the Qur’an, such as “عذت uztü,” “يعيذون yeızune,” and “فاستعذ festeız,” share this meaning. Examples of seeking refuge from specific matters are provided at the end of the next surah, Surah An-Nas.
The use of the singular form “اعوذ euzu [I seek refuge]” signifies that our Prophet is both a model and guide for humanity. In essence, he conveys, “I take refuge in Allah from these overwhelming forces and continue on my path. Those who believe in me and trust in Allah will join me, while those who are afraid may turn back.” This message also implicitly addresses the polytheists, saying, “We entrust you and these forces of evil to Allah. His punishment is far more severe than any harm we could inflict upon you.”
By describing Himself as “ربّ الفلق Rabb al-Falaq,” Allah reveals yet another of His attributes. To understand this surah, we must comprehend Allah as “Lord of al-Falaq.” This requires examining both “ربّ Rabb” and “فلق Falaq” individually before understanding them together as a phrase.
Detailed information on the term “Rabb” was discussed in Surah Al-Alaq. In brief, it means “One who nurtures, guides, and leads His creatures toward specific goals according to a divine program.”
The word al-Falaq means “to cut through”. Verses 95 and 96 of Surah Al-An’am affirm Allah as “فالق Falik [the One who breaks through]”:
95Surely, Allah is the One Who splits and sprouts grain and seed: He brings the living out of the dead, it is He Who brings the dead out of the living. That is Allah! So how you are deluded?
96He is the One Who splits the daybreak. He made the night resting time, the sun and the moon by calculation. This is the determination, arrangement of the most exalted, the most powerful, the most honorable, the invincible/the subduer, the One Who knows very well.
(Al-An’am/ 95, 96)
According to the information above, the phrase “Rabb al-Falaq” signifies “God who leads and directs all creations toward specific goals within a structured framework.”
It would be overly limiting to interpret this phrase as merely “the Lord of the dawn.” While this includes the sense of splitting the night to bring forth morning, it also encompasses every form of creation and transformation—such as the cracking of seeds to root plants in soil, the sprouting of shoots from the earth, the division of cells, the splitting of atoms to release nuclear energy, and even the initial cosmic expansion (the Big Bang). Each of these “splits” occurs by Allah’s design, following a precise measure, purpose, and program.
The message for our Prophet and the early Muslims was that their hardships would not last forever; these troubles would eventually “split” according to a divine plan, allowing Islam to grow and spread like a seedling across the earth. Since this divine plan is beyond human knowledge, believers should pray to the “Lord of all cracking” and trust Him with the outcome. Only the Creator, who designs and orchestrates each “crack” in creation, knows the timing, manner, and purpose of these transformations.
Verse 2:
from the evil of that which He formed
The preposition “ما (mâ)” in this verse refers to entities from which one seeks Allah’s protection, meaning “thing” or “things.” Given that this surah was revealed after Surah Al-Fil, it is understood that the beings from whose harm one should seek refuge in the “Lord al-Falaq” include natural disasters like storms, hurricanes, earthquakes, floods, fires, and harmful living creatures, such as germs, epidemics, and poisonous pests—especially the gale that destroyed the Companions of the Elephant.
Verse 3:
the evil of darkness when it settles
The translation “from the evil of darkness when it settles” does not fully capture the depth of the original Arabic. Due to the linguistic richness of the words chosen by Allah, this phrase could also mean:
– From the evil of the veil of darkness when it comes,
– From the evil of the moon when it is eclipsed,
– From the evil of the sun when it sets,
– From the evil of lust when it overflows,
– From the evil of the snake when it stings,
– From the evil of despair when one despairs
– From the evil of the fear of the approach of death.
While many of these interpretations could be encompassed by verse 3, we believe the intended meaning is deeper. The “descending, oppressive darkness” from which one seeks Allah’s protection is not merely physical darkness but the darkness of ignorance, fanaticism, blind adherence to ancestral religion and traditions—symbolized by “Night” in previous surahs. Physical darkness can be dispelled with light, and thus does not require seeking refuge in Allah. However, to overcome the darkness of ignorance and bigotry, human effort alone is insufficient; divine mercy is essential.
The Arabic word for what we call “ignorance” is “جهل jahl, ignorance”. The literal meaning of the word jahl is “not knowing, to be rude, to offend, to boil over”.[2]
Ragib al-Isfahani, who is considered a great authority on Qur’anic concepts, has given the word “ignorance” three meanings based on the Qur’an:
1- The fact that the soul is empty of knowledge.
2- To believe in something other than the truth.
3- To do the opposite of what should be done or the truth in a matter.[3]
This word appears 24 times in the Qur’an in different forms.
The ignorance that Islam emphasizes is not ignorance of physics, chemistry, history, geography or illiteracy. The ignorance that Islam emphasizes is believing in something other than the truth and doing the opposite of the truth. Indeed, the Qur’an calls the beliefs and behaviors of the preceding era [clinging to the religion of ancestors] ignorance. Our Prophet saved humanity from ignorance by teaching humanity not physics, chemistry and similar sciences, but the truth, believing in the truth and living the truth. The Qur’an defines ignorance with the following verses:
Al-A’raf 138, 199, Hud 29, 46, An-Naml 55, Al-Ahqaf 23, An’âm 35, 54, 111, Baqara 67, 273, Yusuf 33, 89, Furqan 63, Az-Zumar 64, Al-Qasas 55, Al-Ahzab 33, 72, Nisa 17, An-Nahl 119, Al-Hujurat 6, Ali-Imran 154, Ma’idah 50, Al-Fath 26.
Verse 4:
the evil of those who spit blow on the knots/those who do not comply with the covenants
Most commentators have interpreted this phrase as referring to sorcerers who tie knots in strings and blow on them to manipulate another’s fortune, often citing various stories to support this view. By basing their interpretations on such stories, they indirectly legitimized sorcery and charm-making as concepts within religion. These stories and the resulting opinions will not be discussed here, as they serve only to mislead the gullible and defraud them of a few coins. The supposed harms of such charlatans can be addressed through simple personal initiative, without the need to seek refuge in Allah. Moreover, magicians and sorcerers, who have existed throughout history in every society, have never wielded any real power to be feared; their acts are merely deceptive tricks. Therefore, they are unlikely to be the intended subject of this verse, suggesting that other interpretations of “نفّاثات (neffasat)” and “عقد (ukad)” should be considered.
The root of “نفّاثات (neffasat)” is “نفث (nafs)”, meaning to blow, which can involve subtle spitting or breath. According to early commentators, Zamakhshari in Kashshaf described “nafs” as “blowing with spittle,” and Raghib explained it as “to throw a little spittle, less than outright spitting, into knots as part of exorcism or magic.” The word “عقد (ukad)” is the plural of “ukde”, meaning “knot.” “Ukde” comes from the root “aqd,” which means “to tie a knot” or “binding.”
The word “ukde [knot]” is also used for the following concepts within its original meaning:
– knot
– custody over the towns
– allegiance to the rulers
– immovable property that the owner believes to be his own property
– where the tree is very dense
– a place with enough pasture for camels
– something on which a person’s adequate livelihood depends
– place of abundance
– a flock of sheep forced to eat trees
– things that are absolutely necessary [such as a marriage contract, a contract of purchase and sale]
– hatred, anger
– reed
Raghib notes that “aqd” initially referred to binding solid objects, like ropes or structures, and was later applied metaphorically to contracts, treaties, and covenants.[4]
The words in this verse carry multiple literal and figurative meanings, each valid as they complement rather than contradict each other, exemplifying the concept of mutashabih (verses with layered meanings).
In our view, the verse is best translated as: “from the evil of those who blow on the covenants and break them.” This aligns with the interpretation that the harmful behavior prompting one to seek refuge in Allah is the unilateral breach of an agreement without the other party’s awareness. Examples include a spouse violating a marriage contract, a partner breaching a business agreement, a country breaking a peace treaty, or a contractor reneging on a promise. In such cases, where the unaware party has no recourse, seeking refuge in Allah becomes the only possible measure.
Verse 5:
from the evil of an envier when he envies”!
Envy is a feeling of jealousy—a dissatisfaction with someone else’s health, wealth, or other blessings, accompanied by the wish that these blessings would be taken away from that person. It is one of the most harmful and unethical traits of the heart, often leading people to wrongful acts. Envy stems from a combination of ignorance and greed, and it is most commonly seen among acquaintances and relatives.
Envy is sometimes confused with jealousy, but it is distinct from “honor envy,” which is a positive form of jealousy motivated by self-respect.
Envy, one of the ugliest and most damaging habits, exists in everyone to varying degrees. In some, it is fleeting, while in others it becomes a deeply rooted feeling that dominates their entire being and intensifies over time. This entrenched envy is particularly dangerous and should be addressed.
It is important to note that desiring the blessings another person has, such as knowledge, good deeds, or worship, is not considered envy. Instead, this is a positive form of aspiration, often called “constructive envy.”
There are many reasons that lead to envy. The main ones are as follows:
- Enmity: This is one of the most important causes of envy. As a result of envy arising from hatred and enmity, blessings are removed by fraudulent means, a person’s honor is tampered with, and efforts are made to expose his secret affairs. This kind of envy often leads to quarrels and fights and continues throughout life,
- Teazzuz: When a person of status, wealth or knowledge assumes superiority over others because of these qualities, it creates a feeling of jealousy in those who do not tolerate this behavior.
- Arrogance: Arrogant people who look down on the people around them and want to see them under their command feel jealousy when they see others in all kinds of positive situations.
- Amazement and admiration.
- Fear of not achieving the goal: It arises from people’s desire to outdo each other in achieving a certain goal. Every blessing that helps one person to achieve their goal is a source of envy for the other.
- Love of authority and position, desire for leadership: For example, a person’s desire to be the only man in a field of knowledge is the main reason for envying those who might rival him in this field or those who have reached the place he covets. Just as a person who constantly wants to be praised and exalted will rejoice when he is told, “That man is the greatest of all time in his field, he has no equal,” so he will be jealous when someone else is made his partner or loses his fame to him.
- Bad temperament and stinginess towards Allah’s blessings: Some people, despite the fact that they have no problems or shortcomings, are disturbed and burn with envy when others whom Allah has blessed with good qualities are mentioned because of their excessive love of wealth, their passion for leadership, or the disease of monotheism. On the other hand, they rejoice when someone’s difficulties and hardships are mentioned. Such people enjoy the plight of others and are stingy in return for Allah’s favors.
When envy becomes so intense that it manifests outwardly, it escalates to grudges, hatred, and active hostility against the envied person. At this stage, the envious individual may resort to slander, conspiracy, arson, or even violence in an attempt to destroy the person they envy.
The envy referenced in this verse refers to the harm caused by jealousy when it reaches this outwardly destructive stage.
Since envy is an internal emotion, it remains hidden until expressed. There is no direct remedy for it, as it is beyond one’s control. In such matters, which are beyond human effort, one can only seek refuge in Allah, “Alîmun bi zati’s-sudûr” (the One who knows what is in the hearts) and entrust the matter to Him.
Allah is the one who knows best.
[1] (Razi; al-Mefatih al-Ghayb)
[2] (Lisan al Arab, article ” ” )
[3] (al Isfahani; al Mufredat)
[4] (al Isfahani; al Mufredat)