Surah Falaq

Surah al-Falaq - The DayBreak - Miracle Dream Tafseer
Nouman Ali Khan The Relationship between this Surah [al ala!" an# Surah al-$khlas an# surah an-Nas% This an# the surah after it &an-Nas' are known as the Mu(awi##hatayn - the ) surahs( of refu*e+ name# by Allah(s Messen*er% This Surah &al- ala!(s' Relationship with Surah al $khlas, - - .ul &say' at the be*innin* of both the surahs(% ) - Rabbil ala! &/or# of the Daybreak' - This relation with the pre0ious surah al $khlas% These ) surahs ha0e been paire# in classic tafseer(s &al ala! an# an-Nas'% Who are you seeking refuge from? &Musta(a#h min hu' Whose protection you are seeking? &Musta(a#hu bihee' Both these surahs ha0e mention of both, seekin* refuge in Allah, and seeking refuge from His creations'. The 1ne you seek refu*e in is Allah% The ones you seek refu*e from are #ifferent% Allah mentions one #escription of 2imself &Rabb - Master' in surah ala!% Then 2e mentions many thin*s which we seek refu*e in Allah from% $n surah an-Nas - Allah mentions many of 2is Names+ an# attributes+ an# only mentions one thin* which is sou*ht in refu*e from &the wawaas of shaytan'% The one you are seekin* protection of &an-Naas'% The one you seekin* protection a*ainst &al ala!'% Both these surahs( were re0eale# at the same time simultaneously+ there is no #ispute%
http://linguisticmiracle.com 3 http455literarymiracle%wor#press%com -- http://bayyinah.com/media urah al Falaq - !he "ay#reak [--6"
Dr aa##il 2assaan ar-Ra(i says4 Surah ala! #eals with problems which afflict a human - which he has no control o0er% They are other creations% $%e% The ni*ht+ the sorcerers+ en0iers+ etc% Surah an-Naas in contrast - #eals with the actions of the human bein* &i%e% 7awasa whisperin*s of shaytan'% An# if we act upon these whisperin*s - we will be accountable for our actions on 8u#*ment Day% So we see that There is more #esperation in surah an-Naas than in surah ala!% 9ou are callin* upon Allah o0er an# o0er a*ain% 7hen you *et affecte# by the whisperin*s - an# you #o e0il+ it will #ama*e your :man &belief5faith' - so you will ha0e to call upon Allah more to stren*then it once a*ain% The first #eals with afflictions that will come to you e;ternally% The secon# #eals with afflictions that occur internally+ so you re!uire more refu*e in Allah% al Naas4 So when you say, .ul a(oo#hu bi Rabb al-naas+ malik al-Naas+ il-laahi al-Naas%% 9ou are repeate#ly askin* Allah by 2is Names an# Attributes% A show of your internal stru**le an# #esperation% al ala!4 The e0il of e;ternal influences are less powerful in comparison to the 7aswasa from shaytan which affects your :maan insi#e% So refu*e is sou*ht with Allah from outsi#e e0il forces+ but e0il whisperin*s which affect your :maan re!uire a more #esperate cry to Allah for help% This is why Allah is mentione# more in surah an-Naas%
equencing in this Surah4 Allah has a remarkable se!uencin* in this surah% 2e transisions from the <eneral to the More specific4 min sharri maa khala! - from the e0il 2e has create#% &all creation which has e0il ten#encies'% Min sharri *haasi!in i#ha wa!ab - from the e0il of the ni*ht as it approaches% &specific to the e0ils that happen in the ni*ht%'
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7a min sharri naafathaat &soothsayers5ma*icians5witches'% min sharri haasi#in &those who en0y'%
Historical $onte%t of this Surah4 The 0ast ma=ority consi#ere# this Ma#ani% 1thers sai# Makki% After the Treaty of 2u#aybia &> A2' - the .uraysh were less of a threat to the Muslims% The 8ewish tribes ha# been e;pelle# from Me#inah #ue to acts of breakin* their contracts of a*reements with the Muslims% These 8ews ha# mo0e# to Khaybar% They foun# out that Allah(s Messen*er will not be focusin* on the .uraysh anymore+ but on them instea#% So they starte# to make strate*ies on how to make offense a*ainst Allah(s Messen*er - before he coul# on them% /abee# bin (Aasim was a man from the tribe of Banu ?uray!+ some say he was 8ewish+ others say @hristian+ others say he was a hypocrite &preten#in* to be a Muslim'% The 8ews came to /abee# bin (Aasim an# sai# that we ha0e trie# to #o #ifferent forms of ma*ic on Muhamma# &Allah(s Messen*er+ but it has not worke#% So please #o ma*ic on Muhamma# &Allah(s Messen*er' because you are the best of ma*icians we know% Do somethin* that will (tear him apart( - #ismantle him% Some narrations say he aske# help from his #au*hters+ who were also e;perience# in ma*ic% 2e pays a small boy who is a 8ewish ser0ant of the Messen*er of Allah+ an# this boy steals some pins from the comb of the Messen*er of Allah% These pins ha0e some hair stran#s of the Messen*er of Allah% 2e takes these pins to /abee#+ an# /abee# starts to make sorcery with knots an# a #oll with pins aroun# it etc% This #e0ice which ha# ma*ic on it - they threw it into a famous well calle# Dhu Riwaan - they put it into the well an# put a rock o0er it% The Ma*ic :ffects4 - There are only a few narrations4 - $nternally an# :;ternally #isturbe#% perturbe#+ #isturbe#+ losin* sleep+ thinkin* he is #oin* somethin* but he hasn(t+ or 0ice 0ersa% Ahysical illnesses like hi*h bloo# pressure+ a hea0y bur#en on ones self+ like bein* s!ueeBe#
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insi#e% Ahysical symptoms are real with ma*ic &brother Nouman aske# (ulama who #eal with people affecte# by ma*ic%' Aisha sai# &in Bukhari', Allah(s Messen*er sai# he aske# Allah an# Allah answere# him% Aisha aske# him &sal Allah alayhi wasalam' what the !uestion an# answer wasC Allah(s Messen*er went to sleep one ni*ht an# he saw two an*els in human form askin* each other, what has happene#C Ma*ic has been #one% 7ho #i# itC /abee# bin (Aasim has #one it% 2ow #i# he #o itC 2e took a #oll an# put pins in it+ took knots an# blew in them+ an# place# them in the well Dhu ar-Arwan% 7hat shoul# he #o to protect himselfC 2e shoul# recite these ) surahs+ an# the An*els recite# these surahs( in the #ream of Allah(s Messen*er% These ) surahs( ha0e -- aayaat+ an# the black ma*ic #oll ha# -- knots in it% So Allah(s Messen*er tol# his companions to *o an# *et the #oll from un#er the rock in the well% An# whene0er they pulle# a nee#le out5untie a knot - they woul# recite one ayah% At the en# - Allah(s Messen*er felt relie0e#% /ike he ha# come out of #arkness to li*ht+ from pain to ease% Many scholars say that this surah is Ma#ani+ #ue to that e0ent% 1ther scholars say that the an*els only came to remin# Allah(s Messen*er+ to recite these surahs( - althou*h they ha# been re0eale# earlier in Makkah% A peculiar opinion of Ab#ullah ibn Mas(u#+ a companion of Allah(s Messen*er+ it has been !uite famous i%e% Mentione# in (Dlum al .ur(an% This opinion is that these surahs( are not really surahs( of the .ur(an+ but they are re0elation from Allah as reme#ies% 2is opinion is that the mus-haf en#s at surah al $khlas% 2owe0er+ this is only his 0iew an# e0eryone else has the opinion that these surahs( are a part of the Mus-haf &copy of the .ur(an'% 2ow coul# he ha0e that opinionC - Not e0ery companion is aware of e0ery inci#ent within the life of Allah(s Messen*er% - $t is possible that he retracte# his opinion later%
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- The companions all a*ree# &with $=ma(5consensus' on the Mus-haf compile# by Abu Bakr% 7hich containe# the these two surahs of ala! an# an-Naas% An# he is part of this $=ma(5consensus% The proof that it is in the copy of the .ur(an is base# on many authentic aha#ith which mention that Allah(s Messen*er recite# these two surahs( in salaah5namaB% An# we know that we cannot recite anythin* e;cept the .ur(an in salah% 7hich is proof that these surahs( are part of the .ur(an% There are se0eral opinions which the $=ma( &consensus' ne0er took% But some of the companions hel# these 0iews% This shows that they are humans+ but when they saw the truth - they woul# incline to that%
Ayah -4

Qul aAAoodhu birabbi alfalaq Say4 F$ seek refu*e with &Allah' the /or# of the #aybreak+
Relationship between this surah an# surah $khlas4 aadha / ya'oodhu $n Sarf+ this has many forms, a(aa#ha 5 yu(ee#hu (awwa#ha 5 yu(awi#hu ta(wee#h yasta(ee#hu isti(aa#ha
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There are se0eral forms use# in the .ur(an% a i#ha !ara(ta al .ur(an fa asta(i#h billah min ash-shaytan ar-ra=eem - &!uran%' innee u(ee#huha bika wa #hurriyatiha min ash-shaytan ar-ra=eem% &surah aal $mran' (Aa#ha - by itself means to clin* onto someone for protection+ out of fear of somethin* which is unseen% Dan*ers that are unseen% $=aarah - *ettin* protection a*ainst an enemy which you can see% $sti(aa#ha is a*ainst4 Sorcery+ shaytan &#e0il'+ the e0il eye etc% A(oo#hu billah% @lin*in* on someone without lettin* them *o+ seekin* their help% Ma(aa#h &ism #arf makaan' - a place where you seek refu*e% &!aala ma(aa#h allah - surah yusuf' A(oo#hu - $ am submittin* myself an# enterin* into the refu*e% $sti(aa#h &istif(aal' - seekin* refu*e% The #ifference is that you submit yourself to someone more powerful than you+ an# enter into their protection &A(oo#hu%' $n comparison to when you =ust seek5want protection &isti(aa#ha'% So we are humblin* oursel0es to Allah an# *oin* into 2is protection% Falaq al-la!a - to rip open somethin* an# somethin* comes out of it% $%e% to Tear open a cushion an# the fluff comes out% The rays of the mornin* tears throu*h #arkness% $%e% Daybreak% @racks of Sunli*ht breaks throu*h the #arkness%
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A see# slowly rips open an# the plant comes out H fala!% aali! ul habbi wa nawwa &the 1ne who tears open the see#+ an# a #ate plant *rows out of it' aali! ul isbaah &the 1ne who tears an# causes the mornin*'% - !uran% ala! will tie this sub=ect to the pre0ious surah% ala! &as mentione# in many arabic le;icons inclu#in* Ta= al Droos+ /isan al (Arab' inclu#es the meanin* of Khal! - that which is @reate#% Because e0erythin* which has been create# comes out of somethin* that has been torn% :;amples of this, - 7hat comes out of somethin* else+ i%e% 7ater sprin*s out of mountains% - 7ater tears out from the clou#s% - Alants tear throu*h the :arth an# come out of it &Nabat min al ar##' - @hil#ren from the wombs of their mothers% Some contemporary scholars ma#e The Bi* Ban* theory part of this too% Sayin* that this Dni0erse came from an ori*in point+ formin* this uni0erse an# e;pan#in*% So ala! is similar to (@reate#( in meanin* - because all life comes into e;istence throu*h tearin* out throu*h somethin* else% Falaq & The mornin* Daybreak when the sun =ust cracks throu*h the ni*ht+ e0erythin* which forms throu*h tearin* of creation &inclu#in* humans+ plants+ animals+ bacteria [amoeba"+ the sky [#ay5ni*ht" etc%'% All these are inclu#e#% Allah is si*nifyin* that 2e is the Master of birth+ of life% Because this tearin* open si*nifies, the birth of the #ay from the ni*ht+ the birth of rain tearin* from the clou#s which *i0es life to the #ea# earth - *i0in* it life+ pro0i#in* life foo# for all li0in* bein*s - who *i0e birth to chil#ren%% etc% /am ya/i# wa lam yu/a# - 2e was not born+ nor #oes 2e *i0e birth to% &surah ikhlas'% 2e owns the @reation+ 2e is not part of the creation% as-Sama# - someone who e0eryone is in nee# of+ an# 2e is not in nee# of them% Sama#a ilayhi - when you turn to someone in #esperation - in full nee# of them%
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$n this surah - we are callin* upon Allah for 2is protection from the unseen #an*ers% This surah is a practical manifestation of the pre0ious surah% This is a practical manifestation of Tawhee#% That lesson in $khlas is now practical - by us askin* Allah% This surah is about bein* place# in psycholo*ical an# social #ifficulty% - Ni*ht is a time of ear% - 8ealousy is a feelin* where someone can potentially harm you% - Ma*ic - someone is puttin* you un#er #ifficulty internally+ aswell as other e;ternal factors% ala! - rippin* an# tearin* throu*h all the problems you ha0e% $t is like Allah is *i0in* you openness an# rela;ation after those times of #ifficulty+ an# now Allah is *i0in* you rela;ation after you were constricte# an# ti*ht% The Master who tears thin*s open an# takes you of of #arkness into li*ht% Min a#h-#hulumati ilaa an-noor - from the #arkness into the li*ht - &Surah al Ba!arah )%)G>' This surah is base# on #arkness+ an# comin* out of it to enter into the li*ht% $n almost all literatures in the wor#, :0il is associate# with #arkness% i%e% #ark thou*hts+ #ark character% 1ne wor# for Tawhee# in the .ur(an is Noor% The wor# for shirk5polytheism is Dhulumaat &#arkness of mis*ui#ance%' Min a#h-#hulumati ilaa an-noor - from the #arkness into the li*ht - &Surah al Ba!arah )%)G>' All the surah has an ima*ery of #arkness% An# Allah remo0es the #arkness by mentionin* one wor#, ala!% The ala! which pierces the #ark sky an# brin*s the li*ht of the Day to all% The wor# in Arabic for Tawhee#, Allahu Nooru as-samaawaati wal (ar## &Allah is #escribin* 2imself an# 2is *ui#ance bein* li*ht for the skies an# the :arth' - in surah Noor% The wor# for #arkness in arabic is Dhulma+ $nna shirka la #hulmun a#heem &surely shirk5polytheism is a *reat #arkness5in=ustice in#ee#'% J
surah /u!man% The wor# of Dhulm 5 $n=ustice in arabic comes from the wor#s ori*inal meanin* of bein* Darkness% $t(s a *reat loss of li*ht+ a lack of Tawhee# &monotheism'% Al ala! A ha#ith from a Aersian5 arsi companion, from $bn Mar#away+ from D!ba bin (Aamir+ who sai# - Allah(s Messen*er &sal Allah alayhi wasalam' sai#, Recite .ul a(oo#hu bi Rabbi al ala!% 2e &Allah(s Messen*er sai#', 2al ta#ree man ala!C - #o you know what al ala! isC Baabun fi al naar i#ha futihat su(irat =ahannam - $t is a #oor in hellfire+ when it is opene# - the entire hellfire is blaBe#% ha#ith )4 huwa si=nun fee =ahanam yuhbasu feehi al =abbaroon wa al mutakabiroon wa inna =ahannamma la tata(awwa#hu billahi min hu% This ala! is, $t is a prison in hell+ in it are all the tyrants an# arro*ant people+ an# it is so terrible+ that hellfire itself seeks refu*e of Allah from al ala! &itself'% ala! has all the meanin*s mentione# before+ but it also has the meanin* of punishment as seen from the aha#ith !uote#% This punishment is for e0il criminals, - The ma*ician5witch - sorcery% - 8ealousy% Anyone in0ol0e# in these crimes will be punishe# in al ala! part of the hellfire% 'ul - ay. The wor# .ul has a /iterary rhetorical 0alue in e0ery conte;t it is sai# in - throu*hout the .ur(an% $n the conte;t of this surah, Allah wants the human to announce his weakness with his ton*ue%
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So Allah wants the human to say that he is weak+ that he is helpless+ an# that he nee#s help from Allah who is *reater than him% An act of humility+ powerlessness% Because there are some humans are arro*ant+ their e*o will pre0ent them from askin*+ an# when they really nee# help - they mi*ht ask !uietly, (will you help meC( Allah is tellin* us to humble oursel0es an# ask 2im out lou#% The wor# .ul &say' - remo0es arro*ance an# $sti*hna &thinkin* falsely you are self sufficient'% Allah is remo0in* e0ery atom of pri#e in our heart% Makin* this announcement out alou#+ is #one for many reasons% $t remo0es, - 9our e*o an# self pri#e% - 9our false sense of ($ #on(t nee# protection( 2a0in* a self sense of protection is a form of shirk% Because Allah says, kal-laa inna al insaana la yat*ha+ ar-Ra(aahu asta*hnaa &noL Surely the human rebels+ he sees himself as self sufficient - surah (Ala!'% So Allah is tellin* us to #eclare our nee# to 2im openly% The pre0ious surah was surah $khlas+ an# this surah is a proof of your $khlas &sincerety' to Allah% This surah kills your e*o% .ul &SayL' is a comman#% So when you ask Allah out alou#+ you ha0e openly obeye# a comman#% This is why the wor# Rabb necessitates the e;istent of a Master% 9a ayuha al naas+ D(bu#oo Rabbakum &oh people+ ensla0e yoursel0es to your Master' - surah 2a== ayah -% 2ow can it be that your askin* Allah for help while #isobeyin* 2imC So if you really want help from Allah - you shoul# be in obe#ience to 2im% 9our enterin* into the protection an# obe#ience of Allah% Prophet Moses proved this, 7a !aala Musa+ innee u#htu bi Rabbee wa Rabbikum min kulli mutakabbirin la yu(minu bi
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yawmil hisaab% - an# Moses sai#+ surely $ seek refu*e in my Master an# your Master from e0ery arro*ant one who #oes not belie0e in the Day of Accountin*% - !uran% That surah tells us that when someone has weak :maan &Belief' of the /ast Day+ this is when their arro*ance pre0ents them from seekin* refu*e in Allah sincerely% This surah #eli0ers punishments in the ne;t life with the wor# ala! a*ainst the arro*ant who #o sorcery an# =ealousy an# they refuse to seek refu*e% 1 Allah+ make us of those who seek refu*e in you sincerely+ humbly an# in obe#ience% Say &1 Muhamma# - specifically to him+ an# *enerally to the people', $ humbly an# sincerely *o for protection of the Master of the ala!%
Ayah )4
Min sharri ma khalaq

rom the e0il of that which 2e create#
Sharr 6 wor#s use# for Ba# in .ur(an, Sharr is the opposite of khayr% Dni0ersally known as e0il+ that which will cause someone harm% Sharaara - a fire spark that can harm you% bi(sa - when you feel somethin* is #etestable% &bi(sa sharaab'% $t(s opposite is Ni(ma &completely en=oyable%' Sa(a &sayi(a' - :0il an# D*ly+ #eforme#+ #isfi*ure#+ hi#eous% its opposite is 2asuna &beautiful'% Min Sharri maa khala! The Sharri of what 2e create#%
-http://linguisticmiracle.com 3 http455literarymiracle%wor#press%com -- http://bayyinah.com/media urah al Falaq - !he "ay#reak [--6"
$ seek refu*e in Allah from what 2e @reate#% The 1ne who create# it - 2e can sa0e you from it% 2e has power o0er 2is creation% Sharr is not attribute# to Allah+ but to Khal! &creation' in this ayah% Some (ulama &scholars' sai#, The *eneral rule is that e0il is not an entity by itself+ but it is a lack of *oo#% 8ust like #arkness is a lack of li*ht% This ayah has profoun# lessons in it+ because Allah #i# not re#uce it to shayateen &#e0ils' only+ but to the e0il that 2e has create#% The only 1ne without flaws is Allah% :0erythin* else will ha0e some flaws, The sun+ the water+ the :arth+ the human - e0ery sin*le creation will ha0e potential harms within it% So we are askin* Allah to protect us from the potential harms of e0erythin* which 2e has create#% Now it is *ettin* more specific%
Ayah 64
Wa min sharri ghasiqin idha waqab
FAn# from the e0il of the #arkenin* &ni*ht' as it comes with its #arkness
<haasi!in *hasa! - the first part of the ni*ht% 7hen the blue sky has *one an# the sky is black% a!imi as-salata li #uloo! ash-shamsi *hasa! al layl% - establish the prayer%% At the first part of the ni*htC - !uran The wor# <haasi! in arabic literature refers to that which #isappears% $%e% 7hen the sun
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#isappears+ an# it has become #ark% <hasa! al .amar - /unar :clipse% <hasa!at as-Samaa( - when the clou#s co0er the sky+ so the sky #isappears from our 0ision% Allah is referrin* to the time of the ni*ht+ when it is completely% Min sharri *haasi!in - from the e0ils of the ni*ht% Allah(s Messen*er #iscoura*e# his companions from *oin* out at ni*ht% F$f you knew what $ knew+ you woul# not *o out at ni*ht%F The shayateen5#e0ils meet at the oceans at ni*ht% $n our society - people act like the #e0ils+ at the ni*ht times% &Ni*htclubC :tc%' #ru*s+ alcohol etc% So there is an e0il in the ni*ht times% The potential of e0il is *reater% So we ask Allah to protect us from that #ark e0il% 7a!ab - lin*uistically also means Darkness% So it is like we are askin* Allah to protect us from the e0il of the #arkness as it #arkens% So why is a #ifferent wor# &wa!ab' use#C 7a!ab wa!ab a#-#halam - #arkness so thin*s become in0isible% there(s a #itch in a mountain at ni*ht+ so when somethin* falls into it - you cannot see it% That is wa!aba% So there are thin*s in the ni*ht &inclu#in* shayateen5#e0ils' which you cannot see% A(oo#hu 5 (iyyaa#h - seekin* protection from thin*s you cannot see% 7hen there are thin*s lurkin* in the ni*ht which you cannot see% But <haasi! usually refers to the moon% An# the moon - accor#in* to stu#ies - affects the ti#es of the oceans%
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The human bo#y also has affects by the ma*netic forces of the moon+ an# people ten# to become more 0iolent% The whole *enre of mythical wear wol0es is a an e;a**eration of how people become much more 0iolent within the ni*ht time+ an# a**ra0ate# #urin* certain cycles of the moon% This is what the wor# /unatic5craBy comes from - the wor# /unar &moon'% Because people reco*niBe# that the moon affecte# peoples beha0iour #urin* the ni*ht% Allah teaches us about thin*s we are not fully aware of% <uys5boys5men who han* out late at ni*ht alot+ they nee# to !uit #oin* so% They cannot be recitin* this an# contra#ictin* the teachin*s of Allah(s Messen*er%
Ayah E4
& % ' #$ ! " !

Wa min sharri an naffathaati fee al 'uqad An# from the e0il of the blowers [sorcerers" in knots naf-fathaat &a feminine plural' - in common arabic4 women who blow on knots% $%e% $t coul# also be an a#=ecti0e of nufoos+ the plural of nafs &those who blow into knots of ma*ic%' Nafs is a feminine+ wor#% Naf-fasaat H feminine plural% $t coul# also refer to *roups+ people #oin* this ma*ic un#er*roun# collecti0ely% &=am(u !illah+ an# =am(u salim[C" also'% Naf-fatha &nun+ fa+ fa+ Tha [with 6 #ots on" - to blow with a little bit of spit comin* out of your mouth% Naf-fakha - to blow really har# with your mouth%
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$%e% Nufikha fis-soor% taNaf-fas &nun+ faa+ faa+ Seen' - to take a breath% The poet sai#, 2ayaatuka anfaas - your life is =ust a set of breaths% Naf-fathaat - those who continuously blow with a little bit of spit comin* out of their mouth%% %%fil (u!a# - $nto knots%
Ayah G4
Wa min sharri haasidin idha hasad
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FAn# from the e0il of the en0ier when he en0ies%F
The problems were mentione# before+ an# now the root of the problem% Allah tol# us the problems+ an# finally has shown us the root of the problems% 7hy woul# someone #o ma*ic on someone an# harm themC Due to =ealousy of wantin* what they ha0e% The root is all =ealosuy% An# from the e0il of anyone who en*a*es in 2asa# &en0y'% There are ) types of 8ealousy+ a *oo# one an# a ba#, The 0ast ma=ority of people ha0e the ba# kin#% $%e% 2e has a nicer house than me%
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Teach your chil#ren *oo# manners from a youn* a*e+ wantin* to share+ the *oo# rewar#(s behin# #oin* *oo#% Brother Nouman tells, The <o0ernment tries to talk an# make communications with the Muslim communities% They sai# that they recie0e hun#re#s of calls from Muslims who say that someone is a (terrorist%( So the *o0ernment checks up on the people an# they realise these people are not in0ol0e# in any such acti0ities% An# they sai# that most of these phone calls are from people who are inlaws+ or in Muslim businesses competin* with each other% This is a real e0il+ an# can ha0e really harmful conse!uences+ an# it is all #ue to =ealousy% Some people mi*ht say that they ha0e =ealousy an# that they can control it% But this isn(t totally true% 9ou ha0e to seek refu*e in Allah if you *et such feelin*s% 2e will no #oubt en0y the one he is =ealous of+ an# that will only *row - unless we seek Allah(s protection from those feelin*s% Allah #i# not say, Min sharri haasi#in $NA hasa#% from the e0il of the en0ier $ he en0ies% Allah tells us that - no #oubt - you will en0y others if you feel 2asa#5=ealousy% Min sharri haasi#in $D2A hasa# - from the e0il of the en0ier 72:N he en0ies% This en0y mi*ht come out throu*h the e0il eye+ i%e% 9ou curse someone or pray a*ainst them by starin* at them in a =ealous way% Allah(s Messen*er sai#, al Aynu Haq - the &e0il' eye is true% Allah says about the e0il eye, ; " * < 9 : 1 ! * & / . ' 9 9 ! 4 5 6 7 8 0 1 & 2 3 / -. !+ , * Wa in yakadu allatheenakafaroo layuzliqoonaka bi-absarihim lamma samiAAooaththikra
->
wayaqooloona innahu lama!noon An# 0erily+ those who #isbelie0e (ould almost make you slip (ith their eyes throu*h hatre#ness when they hear the Remin#er &the .uran'+ an# they say4 FNerily+ he &Muhamma# SA7' is a ma#manLF [Surah .alam >J4G-" %%/a yuBli!oonaka bi absaarihim %%wa ya!oolu innahu la ma=noon - they will stare at you to make you slip+ an# they say surely he is a insane man% &!uran'
min sharri haasi#in $#haa hasa#a - from the e0il of the en0ier when he en0ies% i%e% 7e are seekin* Allah(s protection from the one who has feelin*s of =ealousy+ an# when he makes that =ealousy manifest &i%e% throu*h the e0il eye etc%'
Auttin* this ayah into the )ain !heme of "arkness+ we see that the en0ious5=ealous person will ne0er show his =ealousy in your face+ but he will #o it behin# your back% $n ways which you won(t be able to know who aske# the ma*ician+ a harm which is unseen to you [A*ain+ this is what $sti(aa#ha is - to seek refu*e from an unseen enemy%"
!(o *oints of +loquence ,Balagha-: - - Min sharri ma khala! &(aam - uni0ersal - applies to anythin*'% Then what is the point of mentionin* what comes after &i%e% of ma*icians+ en0iers etc%'+ when they also come into this cate*oryC Because Allah is makin* us alert that these specific harms are the 71RST type from the e0il that Allah has create#, the ni*ht+ sorcery+ an# =ealousy% ) - 2ow come Allah put A/ &Alif+ /am' before some+ while not placin* it on othersC $%e% A/ naf-fathaat but min Sharri <hasi!an% Min sharri haasi#in%
-I
So what is the purpose of A/C Because Naf-fathaat - because e0ery sin*le one of them is e0il% An# 2e ma#e e0ery #ark ni*ht without the A/ - because e0ery sin*le #ark ni*ht is not necessarily e0il &i%e% The Ni*ht of .a#r 5 /aylat-ul .a#r% An# similarly+ the =ealous may not be able to harm someone% :0en if he wants to% So the outcome is not necessary e0il%
Secon#ly+ this surah specifically #ealt with the sorcerer - when it was re0eale# in the situation of Arophet Muhamma#% So A/ &T2:' was place# there to show specificness+ but also *enerality &(aam'%
Start of Aart )4 7hen Allah says, wa min sharrin-naf-fathaat fil (u!a# - an# from the e0il - ayah E% 7hen this ayah was re0eale# - no-one knew that there were people #oin* ma*ic an# blowin* knots% Allah(s Messen*er #i# not e0en inform others of these sorcerers &who #o these spells in the #arkness of the ni*ht in secrecy'% These aayaat are specific to the ma*ician blowin* into knots+ an# Allah #i# not say, Min sharri as-sahara - from the e0il of the sorcerers5ma*icians% To pinpoint the specific act that they are #oin*+ /abee# bin (Aasim an# his family - they won#ere# how he foun# out about the specific e0il spells &of naf-fath' they were #oin*% All this was from 7ahy &Re0elation' from Allah% To let them know that Allah(s Messen*er has the hi*hest source of knowle#*e+ e0en more than the knowle#*e of these #e0il worshippin* ma*icians%
-J
Shaykh Muhamma# .aasim Nanoo#wi &one of the foun#ers of Deoban#' ha# a remarkable commentary on what this surah meant% Shabeer Ahma# Dthmani narrates this in his Tafseer Dthmani &in Dr#u' - his [Shaykh Muhamma# .aasim(s" commentary on surah ala!,
Allah wants us to think of ourselves as a plant which the gardener protects the plant from" $%e% An animal like a *oat will try to eat from this plant+ it is not an enemy of the farmer - but it is part of its nature to eat from it% The same way - the thin*s like the #arkness are not by themsel0es e0il - but that is their nature% Similar to a Shark+ /ion etc% They naturally eat meat+ but we percie0e them as e0il% So the *ar#ener puts a fence aroun# these plants to protect them% But the farmer nee#s to place the plant in a location where it can recie0e enou*h sun+ water+ etc% The obstacle for the human is the #arkness% 8ust like it is for the plant% Ayah 64 Bein* o0erwhelme# from an outsi#e element% when sorcery is #one on somebo#y - the person feels o0erwhelme# from within% the same way - if a plant is o0erwhelme# from outsi#e sources i%e% Too much water+ too much sun heat etc% $t will *et harme# an# o0erwhelme# from these sources%
Ayah E4 The farmer finally protects his plants from an outsi#e enemy who tries to harm his plant% This mi*ht be #ue to =ealousy - min sharri haasi#in i#ha hasa# - from the en0ier when he en0ies%
Allah wants to protect us from outsi#e sources+ an# 2e wants us to humble oursel0es an# ask 2im for that protection sincerely% This surah was about protectin* our bo#ies from outsi#e harms%
-K
The ne;t surah is about protection of our insi#e Nafs &self' a*ainst the e0ils from shaytan5satan an# his whisperin*s etc%
8ealousy is a terrible thin* e;cept Allah(s Messen*er sai#, /a hasa##a il-laa fitnatayn &there is no =ealousy e;cept in two trials', ra=ulun aataahu Allahu ta(aala maala wa sulata[C" hu (ala halakatihee fil ha!!% &a man who has been *i0en wealth an# he is e;haustin* himself in #estroyin* it - spen#in* it for the truth'% 9our =ealous of his attitu#e of wantin* to throw away money for the sake of truth% %%wa ra=ulun aataahu Allahu ta(aala al hikmah fa huwa yak##ibiha &an# a man who Allah has *i0en wis#om an# he =u#*es by it'% 7hen he li0es his life accor#in* to that wis#om% Knowle#*e which benefits is only wis#om% An# knowle#*e by itself is not hikmah5wis#om% The ancient #efinition of 2ikmah in arabic was, 9ou learn somethin* beneficial+ an# act upon it% The same way - you learn that touchin* fire is hot+ an# then you #on(t touch it% That is hikmah5wis#om% $t is not wis#om if you know it is hot+ but you still touch it an# *et burnt anyway% %%wa yu (alimuhu al-naas - an# he teaches the people% Allah *a0e him wis#om an# he uses wis#om to teach to people% 2e shares wis#om+ makin* them lo0e implementation of it%
Two types of 8ealousy4 . - /e )uslims compete (ith each other for small and useless things. Masaa=i#s are suein* each other in courts within the DSA for power an# competin* between each other% All because of =ealousy+ an# e*o problems - when this is the main intent of this surah - to
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protect a*ainst =ealousy+ an# to ori*inally humble yourself an# fi*ht your e*o%
0 - 1ealousy from those (ho "isbelie2e: 7e are still better than any other way of life% Alenty of Aeople of other ways of life are =ealous of us% wa#aka katheeran min ahlal kitab law yura#oonakum min ba(#i eemanikum kuffaaran - there are many from the people of the book who want you to return to #isbelief after your belief !uran% They want you to #isbelie0e+ they #on(t want you to ha0e $slam% hasa#an min (in#i anfusihim &because they ha0e =ealousy within themsel0es'
hasa#an min (in#i anfusihim [maf(ool lahu+ illa" &because they ha0e =ealousy within themsel0es' min a=li hasa#in - because of a =ealousy roote# #eep insi#e of them% min ba(#i ma tabayanna lahum ul ha! - after what was con0eye# to them of the truth% They saw people who #i# chan*e - who ha# become better% They howe0er #i# not chan*e with this *oo#% So out of =ealousy - they want the *oo# #oers to become e0il too as #isbelie0ers - so they can be e!uals in e0il an# #isbelief% This is a really e0il form of =ealousy an# en0y% There will be an entity there that will want this%
So what shoul# be our response to thisC Take Allah(s a#0ice, wa(#u ma ani(tum )http://linguisticmiracle.com 3 http455literarymiracle%wor#press%com -- http://bayyinah.com/media urah al Falaq - !he "ay#reak [--6"
Animosity has come out of their mouths an# what they conceal in their hearts is worse% &!uran surah aal $mraan' But what shoul# our response beC fa(fu &par#on them' wasfahu &turn the pa*e 5 preten# it #i#n(t happen' hat-taa ta(tiyAllahu bi (amrih &until Allah comes with 2is #ecision'% inAllaha (ala kuli shay(in !a#eer - surely Allah is o0er e0erythin*+ powerful% - !uran% 9ou #o not *et insulte# when a #o* barks at you% That(s his =ob% The inci#ent of South Aark cause# contro0ersy+ it woul# be a *oo# response to file a lawsuit a*ainst them% 7hyC They #i# this with the intent for earnin* money+ if you sue them [for Defamation" - they will lose money an# be more respectful% wa lillahi al (iBBatu wa lir-Rasoolihee wa lil mu(mineen &an# to Allah belon* honor+ an# to 2is Messen*er an# to the belie0ers' - surah munafi!oon%
Why do you have to worry of the enviers and those who do evil? Allah has tol# us to recite this surah which is a Du(a &in0ocation' a*ainst all e0ils% $f we ha0e a stron* connection with the Book of Allah+ no matter how powerful the enemies of this Book may ha0e+ Allah is the powerful 1ne o0er e0erythin*+ an# 2e will respon# to us with Di0ine 2elp+ if we humbly an# sincerely ask 2im%
))

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Surah al-Falaq - The DayBreak - Miracle Dream Tafseer

Min sharri ma khalaq

Wa min sharri ghasiqin idha waqab

& % ' #$ ! " !

Wa min sharri haasidin idha hasad

FAn# from the e0il of the en0ier when he en0ies%F

http://linguisticmiracle.com 3 http455literarymiracle%wor#press%com -- http://bayyinah.com/media urah al Falaq - !he "ay#reak [--6"

http://linguisticmiracle.com 3 http455literarymiracle%wor#press%com -- http://bayyinah.com/media urah al Falaq - !he "ay#reak [--6"

http://linguisticmiracle.com 3 http455literarymiracle%wor#press%com -- http://bayyinah.com/media urah al Falaq - !he "ay#reak [--6"

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