Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Falaq

Unlock the deeper meanings of Surah Al-Falaq with this detailed dictionary, vocabulary guide and glossary. This resource provides an in-depth analysis of the key Arabic words in one of the most powerful chapters of the Qur’an for seeking protection. By exploring the linguistic roots, etymology, morphology, and classical exegesis (tafsir) of terms like Falaq, Ghāsiq, and Ḥasad, readers can gain a more profound appreciation for this divine prayer against the evils of the seen and unseen world.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Falaq and the Qur’an – showing where and how frequently the term appears in Surah Falaq and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Falaq.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Aʿūdhu (أَعُوذُ) – I seek refuge

Linguistic Root & Etymology

The root is ʿ-W-DH (ع-و-ذ), which means to seek refuge, to seek protection, or to find a safe haven. The verb aʿūdhu is in the first-person singular, “I seek refuge.”

The Arabic root is ع-و-ذ.

• Morphology: The verb aʿūdhu (أَعُوذُ) is the first-person singular imperfect form (fiʿl muḍāriʿ) of the hollow verb ʿādha (عَاذَ). The prefix ‘a-‘ signifies the “I” form. The act of seeking refuge is known by the verbal noun istiʿādhah (اسْتِعَاذَة).
• Extended Semantic Range: Beyond just seeking protection, the root implies clinging to a source of safety, seeking asylum, and placing oneself entirely under another’s guardianship to be shielded from a threat.
• Occurrences in Qur’an: The root ع-و-ذ appears approximately 17 times. It is the opening declaration in both Surah Al-Falaq and Surah An-Nas, and is also found in significant prayers, such as Maryam’s plea in Surah Maryam (19:18).

Linguistically, aʿūdhu is not a passive wish but an active verb—a profound declaration of faith and an act of worship. It is an admission of one’s own vulnerability and inability to fend off harm, combined with a powerful affirmation of God’s absolute sovereignty and ability to protect. It signifies a complete transfer of trust from oneself and all of creation to the Creator alone.

Classical Exegesis (Tafsir)

In the opening verse of the surah (113:1), the command is given, “Say, ‘I seek refuge in the Lord of the daybreak.'” The commentators explain that this is a command to make a sincere and a heartfelt plea for protection to God. The act of “seeking refuge” (istiʿādhah) is a profound act of worship. It is a declaration of one’s own weakness and vulnerability, and a simultaneous affirmation of God’s absolute power and His ability to protect. It is the turning of a servant to their Lord in a state of complete and utter reliance.

Thematic Context

The theme of “seeking refuge” is the central and the single theme of the entire surah. The surah is a divine and a perfect formula for this. It teaches us *what* to say when we are seeking protection, *in whom* we should seek it (the Lord of the Daybreak), and *from what* specific evils we should be seeking it. The surah is, in its essence, the ultimate and most powerful prayer of refuge.

Modern & Comparative Lens

The human search for a “safe haven” or a “refuge” from the fears and the anxieties of the world is a universal and a timeless one. This surah is a beautiful and a direct Qur’anic response to this fundamental human need. It is a rejection of seeking refuge in amulets, in superstitions, or in any created being. It is a call to find our one and only true “refuge” in the one and only true Lord.

Practical Reflection & Application

This verse gives us a simple, a powerful, and a lifelong practice. The practical application is to make the act of “seeking refuge” a constant and a central part of our lives. When we are feeling afraid, when we are feeling anxious, or when we are feeling vulnerable to any form of evil, we should turn our hearts to God and we should say with sincerity, “Aʿūdhu billāh” (I seek refuge in Allah). This is the key to a life of peace and of divine protection.

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2. Bi-Rabbi l-falaq (بِرَبِّ الْفَلَقِ) – In the Lord of the daybreak

Linguistic Root & Etymology

Bi-Rabb is “in the Lord.” Al-Falaq (root: F-L-Q (ف-ل-ق)) means to split or to cleave. It refers to the daybreak, when the light of the morning “splits” the darkness of the night.

Classical Exegesis (Tafsir)

In the opening verse of the surah (113:1), we are commanded to seek refuge in the “Lord of the daybreak.” The commentators explain that the choice of this specific divine attribute is a profoundly beautiful and a powerful one. We are being taught to seek refuge from the evils that are associated with darkness by turning to the Lord who has the power to bring forth the “daybreak.” It is an act of seeking refuge in the Lord of the light from the evils of the darkness. The term “falaq” is also understood more generally, as a reference to God’s power to “split” all things into being: the seed from which the plant grows, the womb from which the child is born. He is the Lord of all creation.

Thematic Context

This connects to the surah’s central theme of seeking protection from the hidden and the dark evils of the world. The theme is one of a perfect and a beautiful correspondence. The surah is a call to a hope that is based on the power of God. Just as He has the power to “split” the darkness of the night with the light of the “daybreak,” He has the power to split the darkness of our own fears and our own troubles with the light of His protection.

Modern & Comparative Lens

The “dawn” is a universal and a timeless symbol of hope, of renewal, and of the triumph of light over darkness. The Qur’an uses this powerful and a universally resonant symbol as the basis for its prayer of refuge. It is a call to see in the daily and the natural phenomenon of the sunrise a profound and a spiritual meaning. It is a daily sermon on the power of God to bring hope out of despair.

Practical Reflection & Application

This verse is a direct and a beautiful guide for our own prayers. The practical application is to call upon God with this beautiful name. When we are feeling overwhelmed by the “darkness” of our own lives—the darkness of fear, of sadness, of anxiety—we should turn our hearts to the “Lord of the Daybreak” and we should ask Him to “split” our own darkness with the light of His mercy and His guidance.

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3. Al-ʿUqad (الْعُقَدِ) – The knots

Linguistic Root & Etymology

Al-ʿUqad is the plural of ʿuqdah (root: ʿ-Q-D (ع-ق-د)), which means a knot.

The Arabic root is ع-ق-د.

• Morphology: Al-ʿUqad (الْعُقَد) is the plural of ʿuqdah (عُقْدَة), a knot. The root verb ʿaqada (عَقَدَ) means to tie, to bind, or to make a firm agreement.
• Extended Semantic Range: From this root, we get words like ʿaqd (عَقْد), a contract or covenant, and ʿaqīdah (عَقِيدَة), a creed or belief system to which one’s heart is firmly “tied.” It implies binding and confirmation.
• Occurrences in Qur’an: This root appears around 13 times, often in the context of binding oaths and contracts. Its use here for sorcery is unique.

The term refers specifically to the practice of tying knots in cords as a method of casting spells or curses. Seeking refuge “from the evil of the blowers upon knots” is a direct plea for protection from the specific, malicious evil of sorcery. The physical act of tying and blowing on knots symbolized the sorcerer’s intent to bind, constrain, or harm a person through hidden, supernatural means.

Classical Exegesis (Tafsir)

In Surah Al-Falaq (113:4), we are commanded to seek refuge from “the evil of the blowers upon knots.” The commentators explain that this is a direct reference to the practice of sorcery. The sorcerers and the sorceresses would tie “knots” in a rope and they would then “blow” upon them while uttering their evil incantations. This was a common method of black magic that was intended to cause harm to others. The surah is a direct and a powerful prayer for protection from this specific and hidden evil.

Thematic Context

This connects to the surah’s central theme of seeking refuge from the hidden and the unseen evils. The surah has mentioned the general evil of creation and the specific evil of the darkness. This verse is a call to seek refuge from an even more specific and a more insidious evil: the evil of those who actively and deliberately use the unseen forces to cause harm to others. The theme is one of a comprehensive and a total protection from all forms of evil, both natural and supernatural.

Modern & Comparative Lens

The belief in “magic” and the power of “curses” is a feature of many cultures, both ancient and modern. The Qur’an acknowledges the reality of this evil, but it also provides the ultimate and the most powerful of all antidotes. It is a call to a faith that is not based on superstition, but on a direct and a powerful reliance on the one Lord who has power over all things, including the “blowers upon knots.”

Practical Reflection & Application

This verse is a direct and a practical tool for our own protection. The practical application is to recite this surah regularly, with a sincere heart, as a shield against all forms of black magic, of curses, and of the evil eye. It is a call to place our full and our complete trust in God as our one and only true protector from all the hidden and the unseen harms that may be directed towards us.

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4. Falaq (الْفَلَقِ) – The Daybreak

Linguistic Root & Etymology

The root is F-L-Q (ف-ل-ق), which means to split or to cleave. Al-Falaq is the daybreak, when the light of the morning “splits” the darkness of the night.

The Arabic root is ف-ل-ق.

• Morphology: Al-Falaq (الْفَلَق) is a noun derived from the verb falaqa (فَلَقَ), to split. It can mean the act of splitting or, more commonly, the result of that split—the dawn breaking through the night.
• Extended Semantic Range: The root conveys a powerful image of emergence through splitting. It applies to daybreak splitting the night, a seed splitting open to sprout, and the womb opening for birth. It signifies the bringing forth of life and light from darkness and confinement.
• Occurrences in Qur’an: The root appears 7 times. Surah Al-An’am (6:95-96) powerfully uses it to describe God as the “Splitter of the grain and the date-stone” (fāliq al-ḥabb wa-l-nawā) and the “Splitter of the dawn” (fāliq al-iṣbāḥ).

Contextually, calling upon the “Lord of the Daybreak” (Rabb al-Falaq) is a profound act of hope. Daybreak is a daily, universal sign of God’s power to overcome darkness. By using this title, the believer seeks refuge in the One whose power can effortlessly vanquish the physical darkness of night, and therefore, can also vanquish the metaphorical darkness of evil, fear, and despair. It is an appeal to the Lord of new beginnings and triumphant light.

Classical Exegesis (Tafsir)

This is the word that gives the surah its name (113:1). We are commanded to seek refuge in the “Lord of the daybreak.” The commentators explain that the choice of this specific divine attribute is a profoundly beautiful and a powerful one. We are being taught to seek refuge from the evils that are associated with darkness by turning to the Lord who has the power to bring forth the “daybreak.” It is an act of seeking refuge in the Lord of the light from the evils of the darkness. The term “falaq” is also understood more generally, as a reference to God’s power to “split” all things into being: the seed from which the plant grows, the womb from which the child is born. He is the Lord of all creation.

Thematic Context

This connects to the surah’s central theme of seeking protection from the hidden and the dark evils of the world. The theme is one of a perfect and a beautiful correspondence. The surah is a call to a hope that is based on the power of God. Just as He has the power to “split” the darkness of the night with the light of the “daybreak,” He has the power to split the darkness of our own fears and our own troubles with the light of His protection.

Modern & Comparative Lens

The “dawn” is a universal and a timeless symbol of hope, of renewal, and of the triumph of light over darkness. The Qur’an uses this powerful and a universally resonant symbol as the basis for its prayer of refuge. It is a call to see in the daily and the natural phenomenon of the sunrise a profound and a spiritual meaning. It is a daily sermon on the power of God to bring hope out of despair.

Practical Reflection & Application

This verse is a direct and a beautiful guide for our own prayers. The practical application is to call upon God with this beautiful name. When we are feeling overwhelmed by the “darkness” of our own lives—the darkness of fear, of sadness, of anxiety—we should turn our hearts to the “Lord of the Daybreak” and we should ask Him to “split” our own darkness with the light of His mercy and His guidance.

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5. Ghāsiqin (غَاسِقٍ) – Darkness

Linguistic Root & Etymology

The root is GH-S-Q (غ-س-ق), which means the darkness of the night when it is at its most intense. A ghāsiq is the darkness.

The Arabic root is غ-س-ق.

• Morphology: Ghāsiq (غَاسِق) is the active participle (ism al-fāʿil) of the verb ghasaqa (غَسَقَ), meaning the night became dark. It can refer to the night, the moon when it sets or is eclipsed, or the darkness itself.
• Extended Semantic Range: The root implies a darkness that pours forth or becomes still and intense. It describes the period after twilight when the night is fully established.
• Occurrences in Qur’an: This is a rare root, appearing only twice in the Qur’an: here and in Surah Al-Isra (17:78), which mentions prayer from the sun’s decline until the “darkness of the night” (ghasaq al-layl).

The term ghāsiq, especially when paired with idhā waqab (“when it settles”), paints a vivid picture of a pervasive, overwhelming darkness. This is a time of increased vulnerability when dangers are concealed and anxieties can heighten. Seeking refuge from this is a plea for protection not just from the literal night but from any period of intense metaphorical darkness, such as ignorance, tribulation, or overwhelming sadness.

Classical Exegesis (Tafsir)

In Surah Al-Falaq (113:3), we are commanded to seek refuge from “the evil of the darkness when it settles.” The commentators have explained the “darkness” in two main ways. The first is a literal one: it is the darkness of the night, which is a time when evils and dangers, both physical and spiritual, can become more active. The second is a metaphorical one: it is a prayer for refuge from all forms of “darkness”—the darkness of ignorance, the darkness of misguidance, and the darkness of a sad and a depressed heart.

Thematic Context

This connects to the surah’s central theme of seeking refuge from the hidden and the unseen evils. The surah has asked us to seek refuge from the general evil of all creation. This verse now specifies a particular and a powerful form of that evil: the evil that is associated with “darkness.” The theme is one of a comprehensive and a total protection from all forms of evil, both the general and the specific, the seen and the unseen.

Modern & Comparative Lens

The “darkness” as a symbol of evil, of fear, and of ignorance is one of the most powerful and universal of all human archetypes. The Qur’an uses this powerful and primal symbol as a central part of its prayer of refuge. It is a timeless and a universal prayer for protection from all the “dark” forces, both external and internal, that can threaten our well-being.

Practical Reflection & Application

This verse is a direct and a practical tool for our own protection. The practical application is to recite this surah, with a sincere heart, when we are feeling afraid of the “darkness,” whether it is the literal darkness of the night or the metaphorical darkness of our own souls. It is a call to find our ultimate and our only true light in the one who is the “Lord of the Daybreak.”

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6. Ḥasad (حَسَدَ) – He envies

Linguistic Root & Etymology

The root is Ḥ-S-D (ح-س-د), which means to envy. The verb ḥasad means “he envies.”

The Arabic root is ح-س-د.

• Morphology: Ḥasada (حَسَدَ) is the third-person masculine singular perfect tense verb, “he envied.” The verbal noun, also ḥasad (حَسَد), is the concept of envy itself.
• Extended Semantic Range: The root is specific to the destructive form of envy: wishing for a blessing to be removed from another person. This is distinct from ghibṭah, a praiseworthy desire to have a similar blessing without wishing for its removal from the other.
• Occurrences in Qur’an: The root appears 5 times. It is cited as the motivation for Satan’s disobedience and for the first murder in human history (the story of Cain and Abel), establishing it as a root of great evil.

The surah concludes by seeking refuge from an evil that originates in the human heart. The act of envying (ḥasada) is not merely a passive feeling but a potent force that can manifest as tangible harm through the evil eye (ʿayn), slander, plotting, and even physical violence. The verse specifies seeking refuge from the envier “when he envies,” highlighting that the danger is most acute when this internal disease becomes an active state of malice.

Classical Exegesis (Tafsir)

In the final verse of the surah (113:5), we are commanded to seek refuge from “the evil of an envier when he envies.” The commentators explain that this is a command to seek refuge from the evil that is born of the destructive emotion of envy. Envy is the state of wishing for a blessing to be removed from another person. The verse is a powerful statement that this inner, spiritual disease can be the source of a real and a tangible “evil” in the world. The “act of envying” can lead to the evil eye, to slander, and even to physical harm.

Thematic Context

This connects to the surah’s central theme of seeking refuge from the hidden and the internal evils. The surah has moved from the external evils (creation, darkness, sorcery) to this final and most insidious of all evils: the evil that is born in the heart of another human being. The theme is one of a comprehensive and a total protection. The surah is a shield that is designed to protect us from all forms of harm, both the external and the internal, the non-human and the human.

Modern & Comparative Lens

The concept of “envy” as a destructive and a corrosive emotion is a central theme in all of the world’s great ethical and literary traditions. This Qur’anic verse is a powerful statement on the reality of the “evil” that can be produced by this emotion. In a modern culture that is so often fueled by the social comparison and the “envy” that is generated by social media, this verse is a more relevant and a more necessary prayer than ever before.

Practical Reflection & Application

This verse is a direct and a practical tool for our own protection. The practical application is to recite this surah regularly, with a sincere heart, as a shield against the “evil of the envier.” It is also a profound and a powerful reminder for our own selves. We must be vigilant in purifying our own hearts from the terrible and self-destructive disease of “envy.” We should strive to be happy for the blessings of others, not to be resentful of them.

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7. Ḥāsidin (حَاسِدٍ) – An envier

Linguistic Root & Etymology

The root is Ḥ-S-D (ح-س-د), which means to envy. A ḥāsid is the active participle, an envier.

The Arabic root is ح-س-د.

• Morphology: Ḥāsid (حَاسِد) is the active participle (ism al-fāʿil) of the verb ḥasada. It denotes the agent, the one who actively performs the act of envying.
• Extended Semantic Range: (See #6 Ḥasad). The root is specific to the destructive form of envy.
• Occurrences in Qur’an: The root appears 5 times. The active participle ḥāsid appears only here.

By naming the agent—the ḥāsid—the surah targets the source of the evil directly. It’s a prayer for protection not just from the abstract concept of envy, but from the person whose heart is consumed by it and who may act upon it. This makes the prayer extremely practical, as it shields against the malice emanating from specific individuals, a common and deeply felt human vulnerability.

Classical Exegesis (Tafsir)

In the final verse of the surah (113:5), we are commanded to seek refuge from “the evil of an envier when he envies.” The commentators explain that this is a command to seek refuge from the evil that is born of the destructive emotion of envy. Envy is the state of wishing for a blessing to be removed from another person. The “envier” is the person whose heart has been consumed by this disease. The surah is a powerful statement that this inner, spiritual disease can be the source of a real and a tangible “evil” in the world. The “act of envying” can lead to the evil eye, to slander, and even to physical harm.

Thematic Context

This connects to the surah’s central theme of seeking refuge from the hidden and the internal evils. The surah has moved from the external evils (creation, darkness, sorcery) to this final and most insidious of all evils: the evil that is born in the heart of another human being. The theme is one of a comprehensive and a total protection. The surah is a shield that is designed to protect us from all forms of harm, both the external and the internal, the non-human and the human.

Modern & Comparative Lens

The concept of “envy” as a destructive and a corrosive emotion is a central theme in all of the world’s great ethical and literary traditions. This Qur’anic verse is a powerful statement on the reality of the “evil” that can be produced by this emotion. In a modern culture that is so often fueled by the social comparison and the “envy” that is generated by social media, this verse is a more relevant and a more necessary prayer than ever before.

Practical Reflection & Application

This verse is a direct and a practical tool for our own protection. The practical application is to recite this surah regularly, with a sincere heart, as a shield against the “evil of the envier.” It is also a profound and a powerful reminder for our own selves. We must be vigilant in purifying our own hearts from the terrible and self-destructive disease of “envy.” We should strive to be happy for the blessings of others, not to be resentful of them.

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8. Khalaqa (خَلَقَ) – He has created

Linguistic Root & Etymology

The root is KH-L-Q (خ-ل-ق), which means to create, to form, or to bring into being. The verb khalaqa means “He has created.”

The Arabic root is خ-ل-ق.

• Morphology: Khalaqa (خَلَقَ) is the third-person masculine singular perfect tense verb. Its active participle is Khāliq (خَالِق), the Creator, and its verbal noun is khalq (خَلْق), creation.
• Extended Semantic Range: The root means not just to create, but to create with proportion, measure, and purpose. It implies a deliberate and masterful act of bringing something into existence.
• Occurrences in Qur’an: This is a primary root for a core theological concept, appearing over 250 times to describe God’s creative act and His attribute as the Creator (Al-Khāliq).

The phrase “from the evil of what He has created” is a comprehensive plea rooted in pure monotheism (Tawḥīd). It acknowledges that everything, including things that may be a source of harm to us, is part of God’s creation and under His ultimate control. There is no independent source of evil. Therefore, the believer seeks protection not from some rival power, but from the Creator Himself, against the potential harm found within His own creation.

Classical Exegesis (Tafsir)

In Surah Al-Falaq (113:2), we are commanded to seek refuge from “the evil of what He has created.” The commentators explain that this is a comprehensive and an all-encompassing prayer of refuge. “What He has created” includes all of creation: humans, jinn, animals, and all the other forces of nature. The verse is a recognition that “evil” is not an independent and an uncreated force. It is a part of the “creation” of God, a creation that is, in its totality, for a wise and a good purpose, even if some of its parts can be a source of harm for us. The prayer is a humble request to be protected from the “evil” aspect of the creation.

Thematic Context

This connects to the surah’s central theme of seeking refuge in the Creator from the harms of the creation. The surah is a powerful and a beautiful statement of Tawḥīd. The theme is that there is only one, single Lord of all things, both the good and the evil. The proper response of the believer is not to seek refuge in a lesser good deity from a greater evil one, but to seek refuge in the one and only Creator from the potential harm that is to be found in His own “creation.”

Modern & Comparative Lens

The problem of “evil” is the most profound and the most difficult of all theological questions. This verse is a powerful and a direct Qur’anic engagement with this. It is a rejection of a dualistic worldview that would see the universe as a battleground between an independent force of good and an independent force of evil. The Islamic worldview is a radically monotheistic one. All of “creation,” both its good and its evil, is under the ultimate and the wise control of the one Lord.

Practical Reflection & Application

This verse is the most comprehensive and the most powerful of all possible prayers for protection. The practical application is to use this simple and beautiful phrase as a part of our daily supplications. By saying “I seek refuge in Allah from the evil of what He has created,” we are placing our own, small, and vulnerable selves under the ultimate and the all-encompassing protection of the Lord of all the worlds. This is a source of immense peace and security.

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9. Mā (مَا) – What

Linguistic Root & Etymology

Mā is a relative pronoun, meaning “that which” or “what.”

Classical Exegesis (Tafsir)

In Surah Al-Falaq (113:2), we are commanded to seek refuge from “the evil of what He has created.” The commentators explain that the use of the general and the all-encompassing pronoun “what” is a sign of the comprehensive nature of this prayer. “What He has created” includes all of creation: humans, jinn, animals, and all the other forces of nature. The verse is a recognition that “evil” is a part of the “creation” of God, a creation that is, in its totality, for a wise and a good purpose, even if some of its parts can be a source of harm for us. The prayer is a humble request to be protected from the “evil” aspect of the creation.

Thematic Context

This connects to the surah’s central theme of seeking refuge in the Creator from the harms of the creation. The surah is a powerful and a beautiful statement of Tawḥīd. The theme is that there is only one, single Lord of all things, both the good and the evil. The proper response of the believer is not to seek refuge in a lesser good deity from a greater evil one, but to seek refuge in the one and only Creator from the potential harm that is to be found in His own “creation.”

Modern & Comparative Lens

The problem of “evil” is the most profound and the most difficult of all theological questions. This verse is a powerful and a direct Qur’anic engagement with this. It is a rejection of a dualistic worldview that would see the universe as a battleground between an independent force of good and an independent force of evil. The Islamic worldview is a radically monotheistic one. All of “creation,” both its good and its evil, is under the ultimate and the wise control of the one Lord.

Practical Reflection & Application

This verse is the most comprehensive and the most powerful of all possible prayers for protection. The practical application is to use this simple and beautiful phrase as a part of our daily supplications. By saying “I seek refuge in Allah from the evil of what He has created,” we are placing our own, small, and vulnerable selves under the ultimate and the all-encompassing protection of the Lord of all the worlds. This is a source of immense peace and security.

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10. Min sharri (مِن شَرِّ) – From the evil

Linguistic Root & Etymology

Min is “from.” Sharr is evil, harm, or that which is corrupt.

Classical Exegesis (Tafsir)

This phrase is the recurring and the central refrain of Surah Al-Falaq, appearing four times. We are commanded to seek refuge “from the evil” of four specific things: all of creation, the darkness, the blowers on knots, and the envier. The commentators explain that the surah is a comprehensive and a multi-layered prayer for protection. It moves from the most general of all “evils” to the most specific, from the external to the internal, and from the non-human to the human. It is a complete and a perfect formula for seeking refuge from all the primary sources of “evil” that can afflict a person.

Thematic Context

This connects to the surah’s central theme of seeking refuge. The surah is a divine and a perfect formula for this. The repetition of the phrase “from the evil” is a powerful rhetorical device that emphasizes the reality of “evil” in the world, while simultaneously providing the ultimate and the only true solution to it: the turning to the Lord of the Daybreak. The theme is one of a profound and a realistic spirituality, a spirituality that acknowledges the reality of evil and provides the divine means to be protected from it.

Modern & Comparative Lens

The problem of “evil” is the most profound and the most difficult of all theological and philosophical questions. This surah is a powerful and a practical engagement with this problem. It is a rejection of a naive and a utopian worldview that would deny the reality of “evil.” The Qur’an is realistic. It acknowledges the reality of “evil,” but it does not give it the final word. The final word is the refuge that is to be found in the one Lord who has power over all things, both the good and the “evil.”

Practical Reflection & Application

This surah is a direct and a beautiful gift from our Lord, a tool for our own protection. The practical application is to make the recitation of this surah a regular and a central part of our daily lives, especially in the morning, in the evening, and before we sleep. By constantly seeking refuge “from the evil” in this way, we are placing ourselves under the continuous and the all-encompassing protection of our Lord.

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11. Naffāthāti (النَّفَّاثَاتِ) – The blowers

Linguistic Root & Etymology

The root is N-F-TH (ن-ف-ث), which means to blow with a little bit of spittle. An-Naffāthāt is the feminine, intensive plural form, meaning the female blowers or, more generally, the souls that are engaged in this act of blowing.

The Arabic root is ن-ف-ث.

• Morphology: An-Naffāthāt (النَّفَّاثَات) is the sound feminine plural of the intensive active participle naffāthah. The pattern faʿʿāl signifies one who does the action habitually or professionally. The feminine form can either refer literally to female practitioners of sorcery or, more broadly, to human souls (anfus, a feminine noun) that engage in this evil.
• Extended Semantic Range: The root verb nafatha (نَفَثَ) means to puff or blow lightly, often with a bit of saliva. It is a gentler action than nafakha (to blow hard). In the context of incantations, it has a sinister, secretive connotation.
• Occurrences in Qur’an: This is a very rare root, appearing only here in the entire Qur’an, highlighting the specific nature of the evil being described.

This term pinpoints a very specific type of hidden evil: sorcery performed by those who persistently engage in it. The word choice is precise, capturing the image of a sorcerer whispering incantations and then blowing on knots to “activate” a curse. Seeking refuge from the naffāthāt is a plea for protection from calculated, malicious harm enacted through occult practices.

Classical Exegesis (Tafsir)

In Surah Al-Falaq (113:4), we are commanded to seek refuge from “the evil of the blowers upon knots.” The commentators explain that this is a direct reference to the practice of sorcery. The sorcerers and the sorceresses would tie “knots” in a rope and they would then “blow” upon them while uttering their evil incantations. This was a common method of black magic that was intended to cause harm to others. The surah is a direct and a powerful prayer for protection from this specific and hidden evil. The use of the feminine plural can refer to the fact that this was a practice that was common among women, or it can refer to the “souls” that engage in this practice.

Thematic Context

This connects to the surah’s central theme of seeking refuge from the hidden and the unseen evils. The surah has mentioned the general evil of creation and the specific evil of the darkness. This verse is a call to seek refuge from an even more specific and a more insidious evil: the evil of those who actively and deliberately use the unseen forces to cause harm to others. The theme is one of a comprehensive and a total protection from all forms of evil, both natural and supernatural.

Modern & Comparative Lens

The belief in “magic” and the power of “curses” is a feature of many cultures, both ancient and modern. The Qur’an acknowledges the reality of this evil, but it also provides the ultimate and the most powerful of all antidotes. It is a call to a faith that is not based on superstition, but on a direct and a powerful reliance on the one Lord who has power over all things, including the “blowers upon knots.”

Practical Reflection & Application

This verse is a direct and a practical tool for our own protection. The practical application is to recite this surah regularly, with a sincere heart, as a shield against all forms of black magic, of curses, and of the evil eye. It is a call to place our full and our complete trust in God as our one and only true protector from all the hidden and the unseen harms that may be directed towards us.

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12. Qul (قُلْ) – Say

Linguistic Root & Etymology

The root is Q-W-L (ق-و-ل), which means to say. The command qul means “Say!”

The Arabic root is ق-و-ل.

• Morphology: Qul (قُلْ) is the second-person masculine singular imperative (command form) of the hollow verb qāla (قَالَ), “to say.”
• Extended Semantic Range: The root encompasses all forms of speech, utterance, statement, and verbal expression.
• Occurrences in Qur’an: This is one of the most common roots in the Qur’an. The command qul itself appears over 330 times, characteristically introducing a divine revelation, creedal statement, or direct instruction.

The command qul which opens this surah (and many others) establishes its nature as a direct divine instruction. God is teaching humanity the precise formula for seeking protection. It is not just information about prayer; it is a command to engage in a “speech act” that has inherent power and blessing. By “saying” these words, the believer is enacting their faith and obedience, and vocalizing their reliance on God.

Classical Exegesis (Tafsir)

This is the first word of the surah after the basmalah (113:1). “Say, ‘I seek refuge in the Lord of the daybreak.'” The commentators explain that this is a direct and a divine command to the Prophet Muhammad, and by extension, to all believers. We are not just being informed about a prayer; we are being commanded to “say” it. This immediately establishes the divine origin and the authoritative nature of the prayer that is to follow. The entire surah is a divinely-ordained “speech act” of seeking refuge.

Thematic Context

This connects to the surah’s central theme as a practical and a divinely-taught prayer. The surah is not a human invention; it is a direct and a revealed instruction from God on how to seek His protection. The command to “Say!” is the very heart of the prophetic mission. The theme is one of a divine pedagogy. God is not just the one in whom we seek refuge; He is also the one who teaches us the perfect and the most beautiful words with which to seek that refuge.

Modern & Comparative Lens

The command “Say!” is one of the most recurring and powerful of all the commands in the Qur’an. It is a literary and a theological device that frames the entire Qur’an as a divinely-dictated speech. It is a constant and a powerful reminder that the words of the Prophet are not his own, but are a direct and a faithful transmission of the divine command.

Practical Reflection & Application

This simple command is a profound lesson in the importance of using the specific words of the Qur’an in our own worship. The practical application is to be a person who regularly “says” the words of this surah. We should not just understand its meaning; we should recite it with our own tongues, in the original Arabic, as this is the specific and the divinely-taught formula for seeking refuge that our Lord has commanded us to “say.”

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13. Rabb (رَبِّ) – The Lord

Linguistic Root & Etymology

Rabb is the Lord, Cherisher, and Sustainer.

The Arabic root is ر-ب-ب.

• Morphology: Rabb (رَبّ) is a noun signifying lordship. From this root we also get tarbiyah (تَرْبِيَة), the concept of nurturing, educating, and bringing something to maturity.
• Extended Semantic Range: The word Rabb is exceptionally rich. It means not just Master and Owner, but also the Sustainer, Provider, Guardian, Nurturer, and the One who guides all things toward their ultimate perfection.
• Occurrences in Qur’an: Rabb is the most frequent attribute of God after His proper name, Allāh, appearing over 970 times. It often appears in the phrase “Lord of the Worlds” (Rabb al-ʿālamīn).

Using the attribute Rabb establishes an intimate relationship of care and reliance. The believer seeks refuge not in a distant, impersonal force, but in their personal Lord—the one who created them and lovingly sustains them at every moment. This choice of word makes the plea personal, connecting the immense power of the “Lord of the Daybreak” with the intimate, nurturing care of a personal guardian.

Classical Exegesis (Tafsir)

In the opening verse of the surah (113:1), we are commanded to seek refuge in the “Lord of the daybreak.” The commentators explain that the choice of the name “Lord” (Rabb) is a significant one. It is a name that signifies a close and a personal relationship. We are not just seeking refuge in a distant King or a detached Creator; we are seeking refuge in our “Lord,” the one who has created us, who sustains us, and who cherishes us. This makes the act of seeking refuge a personal and an intimate one.

Thematic Context

The theme of the personal and loving care of the “Lord” is central to the Qur’an. This surah uses this theme to create a sense of a deep and a personal trust. The theme is that the one in whom we should seek refuge is our own, personal “Lord.” This is a source of immense comfort. The one who has the power over the daybreak is also the one who is our own, loving and nurturing sustainer.

Modern & Comparative Lens

The concept of God as a “personal Lord” is a central one in the Abrahamic faiths. The Arabic term “Rabb” is a particularly rich and a comprehensive one. It is not just a master, but also a loving caretaker and a guide. It is a relational term that is at the very heart of the Qur’an’s theology. It establishes a relationship that is based not just on power, but also on love, care, and a benevolent providence.

Practical Reflection & Application

This verse should frame our entire understanding of our own relationship with God. He is not just “the Lord”; He is “our Lord.” The practical application is to cultivate a deep and a personal relationship with our “Rabb.” We should turn to Him with our needs, we should seek His guidance, and we should trust in His loving care, with the same confidence and the same intimacy that is modeled in the Qur’an.

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14. Sharr (شَرِّ) – The evil

Linguistic Root & Etymology

The root is SH-R-R (ش-ر-ر). Sharr is evil, harm, or that which is corrupt.

The Arabic root is ش-ر-ر.

• Morphology: Sharr (شَرّ) is a noun that is the direct antonym of khayr (خَيْر), or good. The root can also form the word sharar (شَرَر), meaning sparks, evoking an image of scattered, harmful things.
• Extended Semantic Range: The concept of sharr is broad, encompassing moral evil (sin), physical harm (danger, pain), spiritual corruption, and general misfortune. It is anything that is undesirable and detrimental.
• Occurrences in Qur’an: The root appears 31 times. Its repeated use in this surah structures the entire prayer, moving from a general plea against all evil to specific manifestations of it.

The surah is a divine lesson in identifying and seeking protection from the primary sources of sharr that a person faces. The repetition of “from the evil of…” (min sharri…) acts as a powerful refrain, acknowledging the reality of these threats while consistently turning to the one true Protector for safety. It diagnoses the problem (various forms of evil) and provides the single, ultimate cure (seeking refuge in God).

Classical Exegesis (Tafsir)

This is the recurring and the central concept of Surah Al-Falaq, appearing four times. We are commanded to seek refuge “from the evil” of four specific things: all of creation, the darkness, the blowers on knots, and the envier. The commentators explain that the surah is a comprehensive and a multi-layered prayer for protection. It moves from the most general of all “evils” to the most specific, from the external to the internal, and from the non-human to the human. It is a complete and a perfect formula for seeking refuge from all the primary sources of “evil” that can afflict a person.

Thematic Context

This connects to the surah’s central theme of seeking refuge. The surah is a divine and a perfect formula for this. The repetition of the phrase “from the evil” is a powerful rhetorical device that emphasizes the reality of “evil” in the world, while simultaneously providing the ultimate and the only true solution to it: the turning to the Lord of the Daybreak. The theme is one of a profound and a realistic spirituality, a spirituality that acknowledges the reality of evil and provides the divine means to be protected from it.

Modern & Comparative Lens

The problem of “evil” is the most profound and the most difficult of all theological and philosophical questions. This surah is a powerful and a practical engagement with this problem. It is a rejection of a naive and a utopian worldview that would deny the reality of “evil.” The Qur’an is realistic. It acknowledges the reality of “evil,” but it does not give it the final word. The final word is the refuge that is to be found in the one Lord who has power over all things, both the good and the “evil.”

Practical Reflection & Application

This surah is a direct and a beautiful gift from our Lord, a tool for our own protection. The practical application is to make the recitation of this surah a regular and a central part of our daily lives, especially in the morning, in the evening, and before we sleep. By constantly seeking refuge “from the evil” in this way, we are placing ourselves under the continuous and the all-encompassing protection of our Lord.

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15. Waqab (وَقَبَ) – It settles

Linguistic Root & Etymology

The root is W-Q-B (و-ق-ب), which means to enter or to settle. The verb waqab means “it settles” or “it deepens.”

The Arabic root is و-ق-ب.

• Morphology: Waqaba (وَقَبَ) is the third-person masculine singular perfect tense verb.
• Extended Semantic Range: The root can mean to enter, fall into a hollow, or become deep. A waqb can be a cavity or the socket of an eye. The verb thus evokes a sense of the darkness not just arriving, but actively descending and filling every empty space, deepening its hold.
• Occurrences in Qur’an: This root is extremely rare, appearing only in this single verse in the entire Qur’an, which lends it a very specific and powerful meaning in this context.

This verb adds a dynamic and somewhat ominous quality to the description of darkness. The evil is not just in the dark, but in the darkness “when it has fully settled,” when it is at its most intense and its concealing power is greatest. This is the moment of maximum potential danger, whether from physical threats hidden by the night or from the spiritual gloom that can settle upon a person’s heart.

Classical Exegesis (Tafsir)

In Surah Al-Falaq (113:3), we are commanded to seek refuge from “the evil of the darkness when it settles.” The commentators explain that this is a description of the night when its darkness becomes complete and “settles” over everything. This is the time when dangers, both physical and spiritual, can become more active and more hidden. The verb “waqab” gives a sense of a darkness that is not just a passive state, but is an active force that is “settling” upon the world.

Thematic Context

This connects to the surah’s central theme of seeking refuge from the hidden and the unseen evils. The surah has asked us to seek refuge from the general evil of all creation. This verse now specifies a particular and a powerful form of that evil: the evil that is associated with the darkness when it has fully “settled.” The theme is one of a comprehensive and a total protection from all forms of evil, both the general and the specific, the seen and the unseen.

Modern & Comparative Lens

The “darkness” as a symbol of evil, of fear, and of ignorance is one of the most powerful and universal of all human archetypes. The Qur’an uses this powerful and primal symbol as a central part of its prayer of refuge. It is a timeless and a universal prayer for protection from all the “dark” forces, both external and internal, that can threaten our well-being.

Practical Reflection & Application

This verse is a direct and a practical tool for our own protection. The practical application is to recite this surah, with a sincere heart, when we are feeling afraid of the “darkness,” whether it is the literal darkness of the night or the metaphorical darkness of our own souls. It is a call to find our ultimate and our only true light in the one who is the “Lord of the Daybreak.”