English Translation and Commentary of the Holy Quran (1951/2002)
by Maulana Muhammad Ali
سُوۡرَۃُ الۡفَلَقِ مَکِّیَّۃٌ
Chapter 113
Al-Falaq
The Dawn
Revealed at Makkah
(1 section; 5 verses)
Introductory Note by Translator: This chapter and the one that follows — both together known as mu‘awwidhatān from ‘ādha, he sought refuge — teach man how to seek refuge in Allah and how to betake himself to His protection. This subject being referred to in Makkan revelations, as in ch. 16 and 41, the two chapters must have been revealed at Makkah, and most probably they belong to the early Makkan period. The stories regarding their revelation at Madīnah, as stated by some commentators, must be rejected as concoctions of a later age. This chapter is called Al-Falaq or The Dawn, that word occurring in the first verse, showing that Truth would ultimately dispel all darkness.
بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ
In the name of Allah, the Beneficent, the Merciful.
قُلۡ اَعُوۡذُ بِرَبِّ الۡفَلَقِ ۙ﴿۱﴾
113:1 Say: I seek refuge in the Lord of the dawn,a
1a (Commentary on 113:1) Falaq signifies the daybreak (LL), meaning primarily cleaving or splitting, the daybreak being so called because it cleaves through the darkness. Hence it comes to signify the plain appearing of the Truth after its having been dubious (T, LL). The reference in the Lord of the dawn is to the gradual manifestation of the Truth and its ultimate triumph.
مِنۡ شَرِّ مَا خَلَقَ ۙ﴿۲﴾
113:2 From the evil of that which He has created,
وَ مِنۡ شَرِّ غَاسِقٍ اِذَا وَقَبَ ۙ﴿۳﴾
113:3 And from the evil of intense darkness,a when it comes,
3a (Commentary on 113:3) Ghāsiq is derived from ghasaq, which signifies intense darkness (R). Hence it means darkness in which there is no ray of light, and stands for the dark difficulties with which an affair is sometimes attended — difficulties through which a man is unable to see his way. Man is, therefore, here taught to pray that his affairs may not be enveloped in utter darkness.
وَ مِنۡ شَرِّ النَّفّٰثٰتِ فِی الۡعُقَدِ ۙ﴿۴﴾
113:4 And from the evil of those who cast (evil suggestions) in firm resolutions,a
4a (Commentary on 113:4) Naff āthāt is the plural of naff āth, which is an intensive nominative from nafatha, meaning primarily he blew. But nafatha fī qalbi-hī means he put a thing into his heart (LL), and nafatha fī rū‘ī means he inspired or put it into my mind (N). ‘Uqad is the plural of ‘uqdah, which signifies a tie (LL), and judgment and consideration of one’s affairs (T), and management, regulating and ordering of one’s affairs (LL). It also signifies a promise of obedience or vow of allegiance (LA, LL). Hence the naffāthāt fi l-‘uqad are really those who put evil suggestions into the resolution of men or into the management of their affairs. Note that naff āthāt are not necessarily women; the word equally applies to jamā‘āt, or companies of men (Rz).
This verse deals with the second difficulty in the management of an affair. The first difficulty is its being enveloped in utter gloom (v. 3); the second is that darkness is dispelled, but the resolution to accomplish the affair is yet weak.
وَ مِنۡ شَرِّ حَاسِدٍ اِذَا حَسَدَ ٪﴿۵﴾
113:5 And from the evil of the envier when he envies.a
5a (Commentary on 113:5) This is the third difficulty. Success is now in sight, but there are those who envy that success. Therefore, Divine protection has still to be sought when a man is successful in accomplishing an affair.
Note that the Prophet, who was charged with the heavy task of establishing truth in the world and making it triumphant over falsehood, had to face all these difficulties, and his faithful followers, whose goal of life is the same as that of the Prophet, stand most in need of resorting to this prayer with which the Holy Quran draws to a close.