Surah Al-Falaq (The Daybreak)

Five verses, Medinan.

His Exalted Saying: { Say, "I seek refuge in the Lord of the Daybreak." }

Al-Falaq: (1) Say, "I seek refuge in the Lord of the Daybreak..."

Issues Discussed Here:

There are several benefits to the command "Say":

1. Fulfillment of Great Obedience: Since Allah commanded the recitation of Surat Al-Ikhlas (purifying Him from what is unsuitable for His Essence and Attributes), which is one of the greatest acts of obedience, the servant might feel incapable of fulfilling it perfectly. Allah responds by saying, {Say, "I seek refuge in the Lord of the Daybreak"}, meaning: Seek refuge in Me so that I may grant you success in performing this obedience in the most complete manner.
2. Protection from the Ignorant: When the disbelievers asked the Prophet (PBUH) about Allah's lineage and attributes, the Prophet (PBUH) might have thought: How can I be safe from these ignorant people who dared to say things about You that are unfitting? Allah replied, {Say, "I seek refuge in the Lord of the Daybreak"}, meaning: Seek refuge in Me, and I will protect you from their evil.
3. Seeking Refuge for Security: It is as if Allah is saying: Whoever seeks refuge in My sanctuary, I make him safe—just as I said, "Whoever enters it is safe." Therefore, you too seek refuge in Me so that I may make you safe: {Say, "I seek refuge in the Lord of the Daybreak"}.

There is a difference of opinion regarding whether seeking help through Ruqyah (incantations) and seeking refuge ('awdh) is permissible.

Those who permit it cite several proofs:

1. It is narrated that when the Messenger of Allah (PBUH) suffered pain, Gabriel (PBUH) performed Ruqyah for him, saying: "In the Name of Allah, I perform Ruqyah for you from everything that harms you, and Allah heals you."
2. Ibn Abbas narrated that the Messenger of Allah (PBUH) used to teach them this supplication for all aches and fevers: "(In the Name of Allah, the Generous. I seek refuge in Allah, the Great, from the evil of every surging vein, and from the evil of the heat of the Fire)."
3. The Prophet (PBUH) said: "Whoever visits a sick person whose death has not yet come, and says seven times: 'I ask Allah the Great, Lord of the Great Throne, to heal you,' he will be healed."
4. Ali (PBUH) narrated that when the Messenger of Allah (PBUH) visited a sick person, he would say: "(Remove the harm, O Lord of mankind! Heal, for You are the Healer; there is no healer except You)."
5. Ibn Abbas narrated that the Messenger of Allah (PBUH) used to seek refuge for Al-Hasan and Al-Husayn, saying: "(I seek refuge for you both in the Perfect Words of Allah, from every devil and every venomous thing, and from every evil eye that strikes)." He added: "This is how my father Abraham used to seek refuge for his two sons, Ishmael and Isaac."
6. Uthman ibn Abi Al-Aas Al-Thaqafi said: I came to the Messenger of Allah (PBUH) suffering from a pain that almost incapacitated me. The Messenger of Allah (PBUH) said: "Place your right hand upon it and say seven times: 'In the Name of Allah, I seek refuge in the Might and Power of Allah from the evil of what I find.'" I did so, and Allah healed me.
7. It is narrated that when the Prophet (PBUH) traveled and stopped at a lodging place, he would say: "(O Earth, my Lord and your Lord is Allah. I seek refuge in Allah from your evil, the evil of what is in you, the evil of what comes out of you, the evil of what crawls upon you. And I seek refuge in Allah from a lion, and from black creatures, and from snakes and scorpions, and from the evil of the inhabitants of the settlement, and from the parent and what he begets)."
8. Aisha narrated that when the Prophet (PBUH) suffered any ailment in his body, he would recite Surah Al-Ikhlas and the two Mu'awwidhatayn (Al-Falaq and An-Nas) into his right palm and then wipe the afflicted area with it.

Those who prohibit Ruqyah cite:

The narration from Jabir that the Messenger of Allah (PBUH) forbade Ruqyah, and the Prophet (PBUH) said: "Indeed, Allah has servants who do not cauterize, nor do they seek Ruqyah, but rather they rely upon their Lord." And the Prophet (PBUH) said: "He who cauterizes himself or seeks Ruqyah has not relied upon Allah."

The response to this prohibition:

It is interpreted that the prohibition applies to unknown Ruqyah whose realities are not understood. As for that which has a reliable basis, there is no prohibition.

Difference of opinion regarding amulets (Ta'awidh):

It is narrated that the Prophet (PBUH) said: "Whoever hangs something [as an amulet], he is entrusted to it." Ibn Mas'ud saw an amulet tied to the arm of his slave woman, so he forcefully pulled it off and broke it.

Others permit amulets:

Imam Al-Baqir (PBUH) was asked about amulets hung on children, and he permitted it.

Difference of opinion regarding Nafth (blowing/spitting lightly):

Some permit it, citing Aisha, who said: "When the Messenger of Allah (PBUH) suffered pain, he would blow upon himself with the Mu'awwidhat and wipe his hand over the place of pain. When the Prophet (PBUH) suffered the pain from which he died, I used to blow upon him with the Mu'awwidhat that he used to blow upon himself, and wipe his hand over him." It is also narrated that when he retired to sleep, he would blow into his hands, recite the Mu'awwidhat in them, and then wipe his body with them.

Others forbid Nafth:

'Ikrimah said: The one performing Ruqyah should not blow (yanfuth), nor wipe, nor tie knots. Ibrahim said: They disliked Nafth in Ruqyah. Some said they entered upon Al-Dahhak while he was in pain, and said: "Shall I perform Ruqyah for you, O Abu Muhammad?" He said: "Yes, but do not blow." So, I performed Ruqyah for him with the Mu'awwidhatayn.

Al-Hulaimi commented on the narration from 'Ikrimah that the Raqi should not blow, wipe, or tie knots: Perhaps he meant that Allah made blowing into knots something to be sought refuge from (i.e., in magic), so it must be forbidden. However, this view is weak, because Nafth in knots is only blameworthy if it is harmful magic affecting souls and bodies. If this blowing is for the rectification of souls and bodies, it should not be forbidden.

Allah commanded seeking refuge with "Allah" when reciting the Quran (فاستعذ بالله), and with "Lord of the Daybreak" (أعوذ برب الفلق) here, and with "Lord, I seek refuge in You from the whisperings of the devils" (رب أعوذ بك من همزات الشياطين) elsewhere, and the Hadith mentions "I seek refuge in the Words of Allah" (أعوذ بكلمات الله). Since "Allah" is undoubtedly the best of Allah's names, why did He not say "I seek refuge in Allah" (أعوذ بالله) here, but rather "in the Lord of the Daybreak" (برب الفلق)?

Answers to this:

1. The command to seek refuge when reciting the Quran (فاستعذ بالله) is specifically for the act of recitation. The command here in this Surah is for the protection of the self and body from magic. Since the former purpose (recitation) is greater, the Greatest Name was used there.
2. When the devil prevents you from worship, he exerts the utmost effort in inflicting harm upon your body and soul. Therefore, the Greatest Name was mentioned there, but not necessarily here.
3. The name Rabb (Lord) points to Tarbiyah (Nurturing/Sustaining). It is as if the servant is saying: Your nurturing and beneficence have always been Your practice; therefore, do not neglect me now, nor disappoint my hope.
4. By using the name Rabb, Allah indicates that He has initiated the grace (Ihsan), and initiation necessitates continuation (i.e., He is obligated by His own nature to continue the nurturing).
5. This Surah is one of the last Surahs of the Quran. Mentioning the word Rabb serves as a reminder that His nurturing and beneficence never cease for you.
   • If it is argued that the Quran concludes with the name Ilah (King of mankind, God of mankind), the subtle point is that Allah says: Say, seek refuge in the One who is my Lord, yet He is an Ilah (God) who conquers the whisperings of the stealthy one. This is like an affectionate father saying: When facing your critical matters, turn to your compassionate father, who is like a sharp sword and a burning fire against your enemies. This represents the greatest promise of beneficence and nurturing.
6. Allah said to Muhammad (PBUH): "Your heart is for Me, so do not let the love of anyone else enter it. Your tongue is for Me, so do not mention anyone but Me. Your body is for Me, so do not occupy it in serving anyone but Me. If you desire something, ask only of Me. If you desire knowledge, say: {My Lord, increase me in knowledge}. If you desire the world, ask Allah of His bounty. And if you fear harm, say: {I seek refuge in the Lord of the Daybreak}, for I am the One who described Myself as the Creator of the morning light, and the Splitter of the seed and the date stone. I did not do these things except for your sake. Since I do all these things for you, will I not protect you from afflictions and fears?"

The First View: It means the Morning (Dawn)

This is the view of the majority. Al-Zajjaj said: Because the morning splits away from the night. Falaq is a verb form meaning the passive participle (like maf'ul). It is said: "It is clearer than the splitting of the dawn" (abayan min faliq as-subh).

Reasons for specifying the Dawn in seeking refuge:

1. The One capable of removing this intense darkness from the entire universe is also capable of repelling everything the refuge-seeker fears.
2. The rising of the dawn is like a metaphor for the coming of relief. Just as a person waits for the dawn during the night, the fearful person awaits the dawn of success.
3. The dawn is like good news. In darkness, a person is vulnerable. When the dawn appears, it is as if it cries out security and announces relief. This is why every sick or distressed person feels lightness at the time of Sahar (pre-dawn). Allah is saying: "Say, 'I seek refuge in the Lord who grants the favor of the dawn' before you ask, so how about after you ask?"
4. Some said that when Joseph (PBUH) was thrown into the well, his knee suffered severe pain, and he spent the night sleepless. When the dawn approached, Gabriel (PBUH) descended by Allah's permission to console him and command him to supplicate his Lord. Joseph said: "O Gabriel, you supplicate and I will say Amin." Gabriel supplicated, and Joseph said Amin, and Allah removed the affliction. When Joseph felt better, Gabriel said: "I will supplicate again, and you say Amin." Joseph then asked his Lord to remove the affliction from all people in distress at that time. This is why no sick person is afflicted without feeling some lightness at the end of the night. It is narrated that his supplication in the well was: "O my provision in my hardship, O my solace in my loneliness, O my comforter in my exile, O remover of my distress, O responder to my call, O my God and the God of my fathers Abraham, Isaac, and Jacob, have mercy on my young age, the weakness of my limbs, and the paucity of my means. O Ever-Living, O Sustainer, O Possessor of Majesty and Honor!"
5. Perhaps the dawn was specified because it is the time of the supplication of the distressed and the answering of the afflicted. It is as if He is saying: "Say, seek refuge in the Lord of the time when relief comes to every troubled person."
6. Perhaps the dawn was specified because it is a model of the Day of Resurrection. The creation is like the dead, and the graves are like tombs. Then, some emerge from their houses destitute and naked, ignored; some, being in debt, are dragged to prison; and some were obedient kings, before whom conveyances are brought, and people stand before them. Similarly, on the Day of Resurrection, some will be bankrupt of reward, naked of the garment of piety, dragged before the Compelling King, while others who were obedient to their Lord in the world will become obedient kings in the Hereafter, before whom the Buraq (celestial steed) will be presented.
7. Perhaps the dawn was specified because it is the time of the congregational prayer that encompasses the states of the Resurrection. Standing in prayer recalls the standing on the Day of Resurrection, as He said: {The Day when mankind will stand before the Lord of the worlds}. Recitation in prayer recalls the reading of the books. Bowing in prayer recalls His saying on that Day: {hanging down their heads}. Prostration in prayer recalls His saying: {and they are summoned to prostrate, but they cannot}. Sitting recalls His saying: {and you will see every nation crouching}. So the servant says: "My God, just as You delivered me from the darkness of the night, deliver me from these horrors." The morning prayer was specified because it has greater honor, as He said: {Establish the prayer from the declining of the sun...} meaning the angels of night and day attend it.
8. It is the time for seeking forgiveness and supplication, as He said: {and those who seek forgiveness in the early hours of the morning}.

The Second View: It refers to everything that Allah splits open.

This includes the earth splitting open for vegetation: {Indeed, Allah is the Splitter of the seed and the date stone}; mountains splitting open for springs: {And indeed, among them are those from which rivers burst forth}; clouds splitting open for rain; wombs splitting open for offspring; eggs splitting open for chicks; and hearts splitting open for knowledge. If you contemplate creation, you realize that most of it comes from a transformation. Indeed, non-existence is like darkness, and existence is like light. It is established that Allah existed eternally, and nothing was with Him. Thus, He is the One who split the seas of the darkness of non-existence with the lights of existence, formation, and creation. This is the meaning intended by Al-Falaq. This interpretation is closer for several reasons:

1. What exists is either the Creator or the creation. If we interpret Al-Falaq this way, it is as if He is saying: "Say, I seek refuge in the Lord of all contingent beings, the Former of all created things and novelties." In this case, the glorification is greater, and the morning is one of the things included in this meaning.
2. Every existing thing is either necessary in itself (wajib li-dhatihi) or contingent in itself (mumkin li-dhatihi). The contingent thing exists through another and is non-existent in its essence. Therefore, every contingent being must have an agent that acts upon it at the moment of its coming into being and sustains it during its continued existence. The contingent being, in its continued existence, requires the agent and nurturing. This points not only to the moment of origination but also to the moment of sustenance. It is as if He is saying: You are not only in need at the moment of origination, but in both the moment of origination and the moment of sustenance, in essence and in all attributes. Thus, {in the Lord of the Daybreak} indicates the need of everything other than Him in both states—origination and sustenance—in essence and in attributes. The secret of Tawhid (Oneness) is not purified from the impurities of polytheism except upon witnessing these meanings.
3. Shaping and forming in darkness is more difficult than in light. It is as if He is saying: "I am the One who does what I do before the rising of the lights and the appearance of the illuminations," which can only be achieved through complete knowledge and profound wisdom. This is alluded to by His saying: {It is He who forms you in the wombs as He wills. There is no deity except Him, the Exalted in Might, the Wise}.

The Third View: It is a Valley in Hellfire

This view is based on their saying that when the inhabitants of the earth were secure, they called the place Al-Falaq. The plural is Falaqan. Some Companions narrated that he came to Sham (Syria) and saw the dwellings of the Ahl al-Dhimma (protected people) and their prosperous lives, and he said: "I do not care, is there not behind them Al-Falaq?" He was asked what Al-Falaq was, and he said: "A house in Hellfire; when it is opened, all the people of the Fire cry out from the intensity of its heat." It was specified here because He is the One capable of such immense punishment, exceeding the limits of human imagination. Furthermore, it is established that His Mercy is greater, more complete, and more perfect than His punishment. It is as if He is saying: "O one who fears severe punishment, seek refuge in My Mercy, which is greater, more complete, more perfect, earlier, and older than Your punishment."

His saying, the Exalted: {From the evil of what He has created}