This slide program explains meaning and message of Surah Falaq.

1. UNDERSTANING
SURAH
FALAQ
ITS MEANING
AND MESSAGE

2. SURAH FALAQ
1. Say: "I seek refuge with
the Lord of the daybreak
2. "From the evil of what
He has created”
3. "And from the evil of
The darkening as it comes
with its darkness,
4. "And from the evil of
those who practice
witchcraft when they blow
in the knots,
5. "And from the evil of
the envier when he envies.

3. Mu'awwidhatayn
(Two Surahs wherein we seek Allah’s protection)
 Surah Falaq and Surah An-Nas are two Surahs in the Quran under separate names.
 Their contents resemble so closely that they have been designated by a common
name Mu'awwidhatayn
 Imam Baihaqi in Dala'il an-Nubuwwat has written that these Surahs were revealed
They discuss and deal with just the same matters and topics.

4. Period of revelation: 2 views:
A- Makkan
Subject matter of these Surahs is explicit that these were sent down at Makkah when opposition
to the Holy Prophet there had grown very intense.
When at Madinah storms of opposition were raised by the hypocrites, Jews and polytheists, the
Holy Prophet was instructed to recite these very Surahs.
When magic was worked on him, and his illness grew intense, Gabriel came and instructed him by
Allah's command to recite these very Surahs.
 These are not connected exclusively with the incident of magic. Only verse no 4 is related to
magic. The remaining verses of Surah al Falaq and the whole of Surah An-Nas have nothing to do
with it directly.

5. Period of Revelation
B-Madani
'Uqbah bin 'Amir (RA) says that the Holy Prophet (SAW) one day said to him: "Do you know what
kind of verses have been revealed to me tonight? These matchless verses are A'udhu bi-Rabbil-
falaq and A'udhu bi-Rabbin-nas. This Hadith is used as an argument for these Surahs to be Madani
because 'Uqbah bin 'Amir(RA) had become a Muslim in Madinah after the hijrah, as related by Abu
Da'ud and Nasa'i on the basis of his own statement.
ImamBaghawi, Imam Nasafi, Imam Baihaqi, Hafiz Ibn Hajar, Hafiz Badr-uddin 'Ayni, 'Abd bin
Humaid and others wrote that these Surahs were revealed when the Jews had worked magic on
the Holy Prophet (upon whom be peace) in Madinah and he had fallen ill under its effect.
Ibn Sa'd has related on the authority of Waqidi that this happened in A.H. 7.

6. Story of the magic spell being placed upon the
Holy Prophet (SAW)
Aisha (RA) narrated that when the Prophet(SAW) was bewitched under a magic spell, he thought that he came to his
wives while he had not done so. Once Prophet (SAW) said to me, "I asked my Lord and He showed me.
Two persons came and one sat near my head and the other near my legs.
The man sitting near my head asked the other, 'What has happened to this man.' He said, 'He is under a spell.’
He asked, 'Who bewitched him?' He answered, 'Labid ibn A'sim from the Bani Zurayq tribe. They are allies of the Jews.
' The man asked, 'What has charmed?' The other answered, 'The comb and the hair.' He asked, 'Where are those
'In the well of Dharwan, under a rock.’ “
The Prophet sent 'Ali to the well and had the things dug out. I ('A'ishah) suggested that the magician should be
punished. The Prophet said, "Praise is for Allah. He healed me. Now I do not like to incite people for me.” (Bukhari)

7. Effect of magic upon the Prophet (SAW)
The spell took one whole year to have effect upon the Holy Prophet (upon whom be peace). In the latter half of the
year the Holy Prophet started feeling as unwell
The last forty days became hard on him, of which the last three days were even harder.
But its maximum effect on him was that he way melting away from within.
He thought he had done a thing whereas, in fact, he had not done it:
He thought he had visited his wives whereas he had not visited them
Sometimes he would doubt having seen something whereas, in fact, he had not seen it.
 All these effects were confined to his own person; so much so that the other people could not notice what state he
was passing through. As for his being a Prophet, no change occurred in the performance of his duties.

8. Prophet (SAW) healed
by a dua
A Hadith says that Gabriel came to the Prophet and
said, "O Muhammad! Are you sick?"
When the Prophet said yes, he said, "Invoke the Name
of Allah against every disease that pains you, against the
evil of every envier and against any evil eye. May Allah
heal you."
The disease referred to in this Hadith was probably a
magic spell.
Allah healed His Messenger and repelled that magic.

9. Witchcraft, Magic & Sorcery
Magic- (Trickery) in the popular sense (like seen on TV shows) is the art of imitation and trickery for the sake of entertainment.
Real Magic (Magick or Magik) is the working of ‘so called’ psychic power, which pulls on ‘natural energy(?) from the universe’ and
through some rituals performed against the subject.
Witchcraft is the practice of magical skills and abilities. It is the art of using ‘supernatural forces’ to gain desired results. It is usually,
not always, associated with good intentions. In most traditional cultures, the term is commonly associated with those who use
‘metaphysical means’ to cause harm to the innocent.
In the modern era, primarily in western popular culture, the word may more commonly refer to neutral practices of modern
paganism
The female practitioner is known as the witch while the male practitioner is known as a wizard.
Sorcery is also said to be the art of using ‘supernatural forces’ to gain desired results. Usually, sorcery is associated with bad
intentions. The female practitioner is known as a sorceress while the male practitioner is known as a sorcerer. Sorcerers find peace
peace and power in worshipping evil spirits. Some groups even worship the devil.

10. Reality of evil magic
Evil magic spell , in fact, is a psychological phenomenon which can
affect the body through the mind just as physical things affect the mind
through the body.
Fear, for instance, is a psychological phenomenon, but it affects the
body: the hair stand on end and the body shudders.
Magic does not; in fact, change the reality, but under its influence
man's mind and senses start feeling as if reality had changed.

11. Mention of Magic
in Quran
The staffs and the cords that the magicians had thrown towards the Prophet Moses, had not actually
become snakes, but the eyes of the multitude of people were so bewitched that everybody felt they
were snakes; even the senses of the Prophet Moses could not remain unaffected by the magic spell.
(20:58-74)
Likewise, in Al-Baqarah: 102, it has been said that in Babylon people learned such magic from Harut
and Marut as could cause division between husband and wife. This too was a psychological
phenomenon. If the people did not find it effective they could not become its customers.
No doubt, it is correct that just like the bullet of the rifle and the bomb from the aircraft, magic too
cannot have effect without Allah's permission,

12. Honor of these Surahs
 ‫ط‬َ‫ق‬ َّ‫ن‬ُ‫ه‬ُ‫ل‬ْ‫ث‬ِ‫م‬ َ‫ر‬ُ‫ي‬ ْ‫م‬َ‫ل‬ َ‫ة‬َ‫ل‬ْ‫ي‬َّ‫ل‬‫ال‬ ِ‫ت‬َ‫ل‬ ِ‫ز‬ْ‫ن‬ُ‫أ‬ ٍ‫ت‬‫ا‬َ‫ي‬‫آ‬ َ‫ر‬َ‫ت‬ ْ‫م‬َ‫ل‬َ‫أ‬:ْ‫ُو‬‫ع‬َ‫أ‬ ْ‫ل‬ُ‫ق‬ِِ‫ا‬َّ‫ن‬‫ال‬ ِِّ َ‫ر‬ِِ ُ‫ذ‬ ْ‫ُو‬‫ع‬َ‫أ‬ ْ‫ل‬ُ‫ق‬ َ‫و‬ َِِ‫ل‬ََْ‫ل‬‫ا‬ ِِّ َ‫ر‬ِِ ُ‫ذ‬.
Uqbah bin ‘Amir(RA) reported that the Prophet (SAW) said, “Do you know what kind of verses have been
revealed to me tonight? These matchless verses are A'udhu bi-Rabbil-falaq and A'udhu bi-Rabbin-nas” (Muslim,
Ahmad, Tirmidhi, Nasai)
 ٍِِِ‫َا‬‫ع‬ َ‫ن‬ِْ‫ا‬ ‫ا‬َ‫ي‬:ْ‫و‬َ‫أ‬ َ‫ك‬ُّ‫ل‬ُ‫د‬َ‫أ‬ َ‫َل‬َ‫أ‬–ُ‫ك‬ُ‫ر‬ِِْ‫خ‬ُ‫أ‬ َ‫َل‬َ‫أ‬–َ‫ع‬َ‫ت‬َ‫ي‬ ‫ا‬َ‫م‬ ِ‫ل‬َ‫ض‬ْ‫ف‬َ‫أ‬ِِِ‫ه‬ِِ ُ‫ذ‬َّ‫و‬َ‫ن‬ ْ‫و‬ُ‫ذ‬ِ‫و‬َ‫ع‬َ‫ت‬ُ‫م‬ْ‫ل‬‫ا‬َ‫ل‬‫ا‬َ‫ق‬ ‫؟‬:ْ‫و‬ُ‫س‬َ‫ر‬ ‫ا‬َ‫ي‬ ‫ى‬َ‫ل‬َِ،ِ‫هللا‬ َ‫ل‬
َ‫ل‬‫ا‬َ‫ق‬:ِ‫ن‬ْ‫ي‬َ‫ت‬‫ا‬َ‫ه‬ ِِ‫ا‬َّ‫ن‬‫ال‬ ِِّ َ‫ر‬ِِ ُ‫ذ‬ ْ‫ُو‬‫ع‬َ‫أ‬ ْ‫ل‬ُ‫ق‬ َ‫و‬ َِِ‫ل‬ََْ‫ل‬‫ا‬ ِِّ َ‫ر‬ِِ ُ‫ذ‬ ْ‫ُو‬‫ع‬َ‫أ‬ ْ‫ل‬ُ‫ق‬ْ‫ي‬َ‫ت‬َ‫ر‬ ْ‫و‬ُّ‫س‬‫ال‬
Abdullah bin Abbas reported that the Prophet (SAW) told him, “ O Ibn-Abbas! Should I tell you about two better
(Surahs) with which people seek protection.” He replied.”Yes O, Prophet of Allah!”. Then the Prophet (SAW)
recited Surah Falaq and Surah Naas.”

13. Sunnah of the Prophet
(SAW) at bed-time
َ‫َة‬‫ش‬ِ‫ئ‬‫َا‬‫ع‬ ْ‫َن‬‫ع‬:َّ‫ي‬َِِّ‫ن‬‫ال‬ َّ‫ن‬َ‫أ‬(‫ص‬)ِ‫ه‬ِ‫ش‬‫ا‬َ‫ر‬ِ‫ف‬ ‫ى‬َ‫ل‬ِ‫إ‬ ‫ى‬َ‫و‬َ‫أ‬ ‫ا‬َ‫ذ‬ِ‫إ‬ َ‫ان‬َ‫ك‬َ‫ن‬ َّ‫م‬ُ‫ث‬ ،ِ‫ه‬ْ‫ي‬َََّ‫ك‬ َ‫ع‬َ‫م‬َ‫ج‬ ،ٍ‫ة‬َ‫ل‬ْ‫ي‬َ‫ل‬ َّ‫ل‬ُ‫ك‬َ‫ث‬ََ
‫ا‬َ‫م‬ِ‫ه‬ْ‫ي‬ِ‫ف‬ َ‫أ‬َ‫ر‬َ‫ق‬َ‫ف‬ ‫ا‬َ‫م‬ِ‫ه‬ْ‫ي‬ِ‫ف‬:ِِ ُ‫ذ‬ ْ‫ُو‬‫ع‬َ‫أ‬ ْ‫ل‬ُ‫ق‬ َ‫و‬ ٌ‫د‬َ‫ح‬َ‫أ‬ ُ‫هللا‬ َ‫و‬ُ‫ه‬ ْ‫ل‬ُ‫ق‬َّ‫ن‬‫ال‬ ِِّ َ‫ر‬ِِ ُ‫ذ‬ ْ‫ُو‬‫ع‬َ‫أ‬ ْ‫ل‬ُ‫ق‬ َ‫و‬ َِِ‫ل‬ََْ‫ل‬‫ا‬ ِِّ َ‫ر‬َّ‫م‬ُ‫ث‬ ، ِِ‫ا‬
‫ى‬َ‫ل‬َ‫ع‬ ‫ا‬َ‫م‬ِ‫ه‬ِِ ُ‫أ‬َ‫د‬َِْ‫ي‬ ،ِ‫ه‬ِ‫د‬َ‫س‬َ‫ج‬ ْ‫ن‬ِ‫م‬ َ‫ع‬‫ا‬َ‫ط‬َ‫ت‬ْ‫س‬‫ا‬ ‫ا‬َ‫م‬ ‫ا‬َ‫م‬ِ‫ه‬ِِ ُ‫ح‬َ‫س‬ْ‫م‬َ‫ي‬ْ‫ن‬ِ‫م‬ َ‫ل‬َِْ‫ق‬َ‫أ‬ ‫ا‬َ‫م‬ َ‫و‬ ،‫ه‬ِ‫ه‬ْ‫ج‬َ‫و‬ َ‫و‬ ِ‫ه‬ِ‫س‬ْ‫أ‬َ‫ر‬
ٍ‫ت‬‫ا‬َّ‫ر‬َ‫م‬ َ‫ث‬ َ‫َل‬َ‫ث‬ َ‫ك‬ِ‫ل‬‫ذ‬ ُ‫ل‬َ‫ع‬ََْ‫ي‬ ،ِ‫ه‬ِ‫د‬َ‫س‬َ‫ج‬
Aisha (RA) reported about Prophet (SAW) that when he would come to his bed (to
sleep) every night, he would hold his hands together. Then he would blow on his
hands after reciting Surahs Ikhlas, Falaq and Naas. Then he would rub his hands all
over his body where he could reach. He would do this three times.
Bukhari.

14. Need for this Surah
 When Prophet (SAW) started his mission of ‘Dawah to Allah’s obedience and worship, he faced fierce
opposition.
His opponents included pagans of Makkah, hypocrites, Jews, atheist alike.
They persecuted him and his companions
Prophet (SAW) and his companions were guide and protected by Allah (SWT)
Allah sent down this Surah to be recited in these difficult times to seek refuge and protection of Allah (SWT)

15. ‫ب‬ ُ‫ذ‬‫و‬ُ‫ع‬َ‫أ‬ ْ‫ل‬ُ‫ق‬‫ب‬َ‫ر‬
‫ق‬َ‫ل‬َ‫ف‬ْ‫ال‬-113:1
Say:
I seek refuge
with the Lord
of the dawn
Verse No-1
The act of seeking refuge necessarily
consists of three parts:
(1)The act of seeking refuge itself;
(2) The seeker of refuge
(3) He whose refuge is sought.

16. 3 components of seeking refuge
1-Seeking refuge implies feeling fear of something and seeking protection of
another, or taking cover of it, or clinging to it, or going under its shelter for
safety.
2-The seeker of refuge in any case is the person, who feels that he cannot by
himself resist and fight the thing that he fears. He stands in need of refuge with
another for protection.
3-Then the one whose refuge is sought must necessarily be a person or being
about whom the seeker of refuge believes that he or it alone can protect him
from the calamity.

17. 2 Types of refuge
1- Refuge obtained according to natural laws in the physical world from a perceptible material
object or person or power. Its example is taking refuge in the shade of a tree or building for
protection from the sun.
2- Refuge from Allah, who is ruler of the universe and is capable to provide refuge beyond
physical means from every kind of danger and every kind of material, moral or spiritual harm
injury. When Qur'an and the Hadith mention seeking refuge with Allah, it implies this kind of
refuge. It is a part of Tauhid that this kind of refuge must be sought only from Allah.
The polytheists sought this kind of protection, and seek even today, from other beings than
Allah, e.g. the jinn, or false deities. The materialists turn for this also to material means and
resources, for they do not believe in any supernatural power.

18. Polytheist used to seek refuge from Jinns &
false diety
َ‫ن‬ِ‫م‬ ٍ‫ل‬‫ا‬َ‫ج‬ ِ‫ر‬ِِ َ‫ون‬ُ‫ذ‬‫و‬ُ‫ع‬َ‫ي‬ ِِ‫ن‬ِْ‫اْل‬ َ‫ن‬ِ‫م‬ ٌ‫ل‬‫ا‬َ‫ج‬ ِ‫ر‬ َ‫ان‬َ‫ك‬ ُ‫ه‬َّ‫ن‬َ‫أ‬َ‫و‬‫ا‬‫ا‬‫ق‬َ‫ه‬َ‫ر‬ ْ‫م‬ُ‫ه‬‫ُو‬‫د‬‫ا‬َ‫ز‬َ‫ف‬ ِ‫ن‬ ِ‫ج‬ْ‫ل‬‫ا‬–72:6
And there were men from mankind who sought refuge in men from the jinn, so they [only]
increased them in burden.
Abdullah bin 'Abbas’s reported that when the polytheistic Arabs had to pass a night in an
uninhabited valley, they would call out, saying: We seek refuge of the lord of this valley (i.e. of the
jinn who is ruler and master of this valley).

19. True believers only seek refuge of Allah
Abu Hurairah has reported that the Prophet(SAW) used to pray: 'O God, I seek Your refuge from
hunger, for it is a most evil thing with which one may have to pass a night, and I seek Your refuge
from dishonesty, for it is sheer evil-mindedness." (Abu Da'ud).
'A'ishah has reported that the Holy Prophet (SAW) used to pray, saying: "O God, I seek Your
refuge from the evil of the works which I did and from the evil of the works which I did not do."
(i.e. if I have done a wrong, I seek refuge from its evil results, and if I have not done a work which I
should have done, I seek refuge from the loss that 1 have incurred, or from that I should do what I
should not do)." (Muslim)
Anas(RA) has reported that the Holy Prophet (SAW) used to pray: "O God, I seek Your refuge
from leprosy and madness and all evil diseases." (Abu Da'ud)

20. Rabbul- Falaq
Falaq actually means to split and to pierce through.
A great majority of the commentators have taken it to mean bringing out the light
of dawn by splitting the darkness of night
In the Qur'an also the words :Faliq-ul-isbah (He Who causes the dawn to appear by
splitting the darkness of night) have been used for Allah. (Al-An'am: 96).
Another meaning of falaq also is to create, to bring into being, for everything
created in the world appears by splitting something. All vegetation sprouts by
splitting open the seed and the soil; all animals come out either from the womb of
mother or by breaking open the egg, or some other obstruction.

21. َ‫ق‬َ‫ل‬َ‫خ‬ ‫ا‬َ‫م‬ ‫َر‬‫ش‬ ‫ن‬‫م‬-113:2
From the evil of that which He created
Creation of creatures has been attributed to Allah and evil referred to the creatures
His work is for the sake of good and a special purpose.
From the qualities that He has created in the creatures to fulfill the purpose of their creation, sometimes evil appears
from some kinds of creatures in most cases.
We seek Allah's refuge from the evil of everything created by Allah
This contains the prayer for refuge not only from the evils of the world but also from every evil of the Hereafter.
Sharr (evil) is used for loss, injury, trouble and affliction as well as for the means which cause losses and injuries and
afflictions;
We pray to God to protect from the evil that has already taken place; second, we pray to God to protect us from the
evil that has not yet taken place.

22. َ‫ب‬َ‫ق‬ َ‫و‬ ‫ا‬َ‫ذ‬‫إ‬ ٍ‫ق‬‫َاس‬‫غ‬ ‫َر‬‫ش‬ ‫ن‬‫م‬ َ‫و‬-113:3
And from the evil of darkness when it settles
The word ghasiq in the verse literally means dark.
Waqab means to enter or to overspread
Most of the crimes and acts of wickedness are committed at night,
harmful animals also come out at night, and the night is a very
dreadful thing in the days when chaos prevails
Prophet (SAW) is reported to have said: "When the sun has set,
devils scatter on every side. Therefore, gather your children together
in the house and keep your animals tied down until the darkness of
night disappears.”

23. ‫د‬َ‫ق‬ُ‫ع‬ْ‫ال‬ ‫ي‬‫ف‬ ‫ات‬َ‫ث‬‫ا‬َّ‫ف‬َّ‫ن‬‫ال‬ ‫َر‬‫ش‬ ‫ن‬‫م‬ َ‫و‬-113:4
And from the evil of the blowers in knots
Uqad is plural of 'uqdah, which means a knot that is tied on a string or piece of
thread. Nafath means to blow.
Blowing upon knots, according to all commentators implies magic, for the
magicians usually tie knots on a string or thread and blow upon them
Verse means: "I seek refuge with the Lord of rising dawn from the evil of
magicians, male and female.”
When magic was worked on the Holy Prophet (upon whom be peace), Gabriel
(peace be on him) had come and taught hint to recite the Muawwidhatayn

24. Magic or jadoo is KUFR and major sin
In magic sometimes help is sought of the satans and evil spirits or stars to influence the other person ,
it is called kufr (unbelief) in the Qur'an:
"Solomon was not involved in kufr but the satans who taught tragic to the people." (AI-Baqarah: 102).
But even if it does not contain any word of kufr, or any polytheistic element, it is forbidden and
unlawful
Prophet (SAW) has counted it among the seven heinous sins which ruin the Hereafter of man.
Abu Hurairah narrated that the Prophet (SAW) said: "Avoid seven deadly sins: associating another
with Allah, magic, killing a soul, which Allah has forbidden unjustly, devouring interest, eating the
orphan's property, fleeing from the enemy in the battlefield, and slandering simple and chaste
Muslim women with un-chastity.” (Agreed)

25. Meaning of Uqad
It is plural of 'uqdah, which means a knot that is tied on a string or piece of thread.
Nafath means to blow.
Naftathat is plural of naffathah, which may mean the men who blow much, and if taken as a feminine
gender, women who blow much.
It may as well relate to nufus (human beings) or to jama ats (groups of men), for both nafas and jama 'at
are grammatically feminine.
Blowing upon knots, according to most, rather all, commentators implies magic, for the magicians usually
tie knots on a string or thread and blow upon them as they do so.

26. Witchcrafts when they
blow in the “knots"
It refers to sorceresses.
Mujahid says that such incantations are nearest to polytheism as are made to blow on a snake
bite or magic stricken man.
A Hadith says that Gabriel came to the Prophet and said, "O Muhammad! Are you sick?"
When the Prophet said yes, he said, "Invoke the Name of Allah against every disease that pains
you, against the evil of every envier and against any evil eye. May Allah heal you."
The disease referred to in this Hadith was probably a magic spell. Allah healed His Messenger and
repelled that magic.

28. َ‫د‬َ‫س‬َ‫ح‬ ‫ا‬َ‫ذ‬‫إ‬ ٍ‫د‬‫اس‬َ‫ح‬ ‫َر‬‫ش‬ ‫ن‬‫م‬ َ‫و‬-113:5
And from the evil of an envier when he envies.
Hasad means that a person should feel unhappy at the
better fortune, superiority or good quality that Allah has
granted to another
He wishes that it should be taken away from the other
person and given to him,
He wishes at least the other one should be deprived of it.
Here, Allah's refuge has been sought from the evil of the
jealous one when he feels jealous and takes a practical step
with word or deed to satisfy his heart.

29. How a believer responds
to Hasad or jealousy
1- Trust in Allah and the faith that unless Allah so wills no one can harm him in any way.
2- Patience over what the jealous person says and does and should not start behaving impatiently
so as to be degraded morally to the level of the jealous person.
3- Maintain dignity and practice piety even if the jealous person behaves frivolously, being
fearless of God and shameless of the people.
4- Disregard jealous person altogether, for making him a subject of one's thought is a prelude to
being influenced by him.
5- Treat the jealous person good as and when one can, not to speak of treating him evilly, no
matter whether this good behavior mitigates his jealousy
6-Remain steadfast to the doctrine of Tawhid for the heart which enshrines Tawhid, cannot be
affected by anyone else's fear except the fear of Allah.