Surah Falaq ayat 1 Tafsir Quran 113:1

﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾
[ الفلق: 1]

113:1 Say, "I seek refuge in the Lord of daybreak

Say ‘I seek refuge in the Lord of the Daybreak the morning

Say: I commit myself to Allah the Creator of the dawn and the incipient gleam

Which was revealed in Makkah The Position of Ibn Mas`ud concerning Al-Mu`awwidhatayn Imam Ahmad recorded from Zirr bin Hubaysh that Ubayy bin Ka`b told him that Ibn Mas`ud did not record the Mu`awwidhatayn in his Mushaf ( copy of the Qur'an ).
So Ubayy said, "I testify that the Messenger of Allah ﷺ informed me that Jibril said to him, قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ( Say: "I seek refuge with the Lord of Al-Falaq." )( 113:1 ) So he said it.
And Jibril said to him, قُلْ أَعُوذُ بِرَبِّ النَّاسِ ( Say: "I seek refuge with the Lord of mankind." ) ( 114:1 ) So he said it.
Therefore, we say what the Prophet said." The Virtues of Surahs Al-Falaq and An-Nas In his Sahih, Muslim recorded on the authority of `Uqbah bin `Amir that the Messenger of Allah ﷺ said, «أَلَمْ تَرَ آيَاتٍ أُنْزِلَتْ هَذِهِ اللَّيْلَةَ لَمْ يُرَ مِثْلُهُنَّ قَطُّ: ( Do you not see that there have been Ayat revealed to me tonight the like of which has not been seen before ) They are قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ » ( Say: "I seek refuge with, the Lord of Al-Falaq." )( 113:1 ) and; قُلْ أَعُوذُ بِرَبِّ النَّاسِ ( Say: "I seek refuge with the Lord of mankind." ) ( 114:1 )) This Hadith was recorded by Ahmad, At-Tirmidhi and An-Nasa'i.
At-Tirmidhi said, "Hasan Sahih." Another Narration Imam Ahmad recorded from `Uqbah bin `Amir that he said, "While I was leading the Messenger of Allah ﷺ along one of these paths he said,
«يَا عُقْبَةُ أَلَا تَرْكَبُ؟»
( O `Uqbah! Will you not ride ) I was afraid that this might be considered an act of disobedience.
So the Messenger of Allah ﷺ got down and I rode for a while.
Then he rode.
Then he said,
«يَا عُقْبَةُ، أَلَا أُعَلِّمُكَ سُورَتَيْنِ مِنْ خَيْرِ سُورَتَيْنِ قَرَأَ بِهِمَا النَّاسُ؟»
( O `Uqbah! Should I not teach you two Surahs that are of the best two Surahs that the people recite ) I said, `Of course, O Messenger of Allah.' So he taught me to recite قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ( Say: "I seek refuge with the Lord of Al-Falaq." ) ( 113:1 ) and قُلْ أَعُوذُ بِرَبِّ النَّاسِ ( Say: "I seek refuge with the Lord of mankind." ) ( 114:1 ) Then the call was given to begin the prayer and the Messenger of Allah ﷺ went forward ( to lead the people ), and he recited them in the prayer.
Afterwards he passed by me and said,
«كَيْفَ رَأَيْتَ يَا عُقَيْبُ، اقْرَأْ بِهِمَا كُلَّمَا نِمْتَ وَكُلَّمَا قُمْتَ»
( What do you think, O `Uqayb Recite these two Surahs whenever you go to sleep and whenever you get up. )" An-Nasa'i and Abu Dawud both recorded this Hadith. Another Narration «إِنَّ النَّاسَ لَمْ يَتَعَوَّذُوا بِمِثْلِ هَذَيْنِ: (Verily, the people do not seek protection with anything like these two: قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ( Say: "I seek refuge with the Lord of Al-Falaq." )( 113:1 ) and; قُلْ أَعُوذُ بِرَبِّ النَّاسِ » ( Say: "I seek refuge with (Allah ) the Lord of mankind.")) ( 114:1 ) Another Narration An-Nasa'i recorded that `Uqbah bin `Amir said, "I was walking with the Messenger of Allah ﷺ when he said,
«يَا عُقْبَةُ قُلْ»
( O `Uqbah! Say! ) I replied, `What should I say' So he was silent and did not respond to me.
Then he said,
«قُلْ»
( Say! ) I replied, `What should I say, O Messenger of Allah' He said,
«قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ »
( Say: "I seek refuge with the Lord of Al-Falaq." ) So, I recited it until I reached its end.
Then he said,
«قُلْ»
( Say! ) I replied, `What should I say O Messenger of Allah' He said,
«قُلْ أَعُوذُ بِرَبِّ النَّاسِ »
( Say: "I seek refuge with the Lord of mankind." ) So, I recited it until I reached its end.
Then the Messenger of Allah ﷺ said,
«مَا سَأَلَ سَائِلٌ بِمِثْلِهَا، وَلَا اسْتَعَاذَ مُسْتَعِيذٌ بِمِثْلِهَا»
( No person beseeches with anything like these, and no person seeks refuge with anything like these. )" Another Hadith An-Nasa'i recorded that Ibn `Abis Al-Juhani said that the Prophet said to him,
«يَا ابْنَ عَابِسٍ أَلَا أَدُلُّكَ أَوْ أَلَا أُخْبِرُكَ بِأَفْضَلِ مَا يَتَعَوَّذُ بِهِ الْمُتَعَوِّذُونَ؟»
( O Ibn `Abis! Shall I guide you to -- or inform you -- of the best thing that those who seek protection use for protection ) He replied, "Of course, O Messenger of Allah!" The Prophet said, «قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ قُلْ أَعُوذُ بِرَبِّ النَّاسِ هَاتَانِ السُّورَتَانِ» ( Say: "I seek refuge with the Lord of Al-Falaq." )( and (Say: "I seek refuge with the Lord of mankind." )( These two Surahs (are the best protection ).) Imam Malik recorded from `A'ishah that whenever the Messenger of Allah ﷺ was suffering from an ailment, he would recite the Mu`awwidhatayn over himself and blow ( over himself ).
Then if his pain became severe, `A'ishah said that she would recite the Mu`awwidhatayn over him and take his hand and wipe it over himself seeking the blessing of those Surahs.
Al-Bukhari, Abu Dawud, An-Nasa'i and Ibn Majah all recorded this Hadith. It has been reported from Abu Sa`id that the Messenger of Allah ﷺ used to seek protection against the evil eyes of the Jinns and mankind.
But when the Mu`awwi- dhatayn were revea- led, he used them ( for protection ) and aban- doned all else besides them.
At-Tirmidhi, An-Nasa'i and Ibn Majah recorded this.
At-Tirmidhi said, "This Hadith is Hasan Sahih." بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. Ibn Abi Hatim recorded that Jabir said, "Al-Falaq is the morning." Al-`Awfi reported from Ibn `Abbas, "Al-Falaq is the morning." The same has been reported from Mujahid, Sa`id bin Jubayr, `Abdullah bin Muhammad bin `Aqil, Al-Hasan, Qatadah, Muhammad bin Ka`b Al-Qurazi and Ibn Zayd.
Malik also reported a similar statement from Zayd bin Aslam.
Al-Qurazi, Ibn Zayd and Ibn Jarir all said, "This is like Allah's saying, فَالِقُ الإِصْبَاحِ ( He is the Cleaver of the daybreak. )." ( 6:96 ) Allah said, مِن شَرِّ مَا خَلَقَ ( From the evil of what He has created, ) This means from the evil of all created things.
Thabit Al-Bunani and Al-Hasan Al-Basri both said, "Hell, Iblis and his progeny, from among that which He ( Allah ) created." وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ( And from the evil of the Ghasiq when Waqab, ) Mujahid said, "Ghasiq is the night, and `when it Waqab' refers to the setting of the sun." Al-Bukhari mentioned this from him.
Ibn Abi Najih also reported a similar narration from him ( Mujahid ). The same was said by Ibn `Abbas, Muhammad bin Ka`b Al-Qurazi, Ad-Dahhak, Khusayf, Al-Hasan and Qatadah.
They said, "Verily, it is the night when it advances with its darkness." Az-Zuhri said, وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ( And from the evil of the Ghasiq when Waqab, ) "This means the sun when it sets." Abu Al-Muhazzim reported that Abu Hurayrah said, وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ( And from the evil of the Ghasiq when Waqab, ) "This means the star." Ibn Zayd said, "The Arabs used to say, `Al-Ghasiq is the declination ( of the position ) of the heavenly body known as Pleiades.
The number of those who were ill and stricken with plague would increase whenever it would decline, and their number would lessen whenever it rose."' Ibn Jarir said, "Others have said that it is the moon." The support for the people who hold this position ( that it means the moon ) is a narration that Imam Ahmad recorded from Al-Harith bin Abi Salamah.
He said that `A'ishah said, "The Messenger of Allah ﷺ took me by my hand and showed me the moon when it rose, and he said,
«تَعَوَّذِي بِاللهِ مِنْ شَرِّ هَذَا الْغَاسِقِ إِذَا وَقَبَ»
( Seek refuge with Allah from the evil of this Ghasiq when it becomes dark. )" At-Tirmidhi and An-Nasa'i both recorded this Hadith in their Books of Tafsir in their Sunans.
Allah said, وَمِن شَرِّ النَّفَّـثَـتِ فِى الْعُقَدِ ( And from the evil of the blowers in knots, ) Mujahid, `Ikrimah, Al-Hasan, Qatadah and Ad-Dahhak all said, "This means the witches." Mujahid said, "When they perform their spells and blow into the knots." In another Hadith it has been reported that Jibril came to the Prophet and said, "Are you suffering from any ailment, O Muhammad" The Prophet replied,
«نَعَمْ»
( Yes. ) So Jibril said, "In the Name of Allah, I recite prayer ( Ruqyah ) over you, from every illness that harms you, from the evil of every envious person and evil eye.
May Allah cure you." Discussion of the Bewitchment of the Prophet In the Book of Medicine of his Sahih, Al-Bukhari recorded that `A'ishah said, "The Messenger of Allah ﷺ was bewitched until he thought that he had relations with his wives, but he had not had relations with them." Sufyan said, "This is the worst form of magic when it reaches this stage." So the Prophet said,
«يَا عَائِشَةُ، أَعَلِمْتِ أَنَّ اللهَ قَدْ أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ؟ أَتَانِي رَجُلَانِ فَقَعَدَ أَحَدُهُمَا عِنْدَ رَأْسِي وَالْاخَرُ عِنْدَ رِجْلَيَّ، فَقَال الَّذِي عِنْدَ رَأْسِي لِلْاخَرِ: مَا بَالُ الرَّجُلِ؟ قَالَ: مَطْبُوبٌ، قَالَ: وَمَنْ طَبَّهُ، قَالَ: لَبِيدُ بْنُ أَعْصَمَ: رَجُلٌ مِنْ بَنِي زُرَيْقٍ حَلِيفٌ لِيَهُودَ، كَانَ مُنَافِقًا، قَالَ: وَفِيمَ؟ قَالَ: فِي مُشْطٍ وَمُشَاطَةٍ، قَالَ: وَأَيْنَ؟ قَالَ: فِي جُفِّ طَلْعَةٍ ذَكَرٍ، تَحْتَ رَاعُوفَةٍ فِي بِئْرِ ذَرْوَانَ»
( O `A'ishah! Do you know that Allah has answered me concerning that which I asked Him Two men came to me and one of them sat by my head while the other sat by my feet.
The one who was sitting by my head said to the other one, `What is wrong with this man' The other replied, `He is bewitched.' The first one said, `Who bewitched him' The other replied, `Labid bin A`sam.
He is a man from the tribe of Banu Zurayq who is an ally of the Jews, and a hypocrite.' The first one asked, `With what (did he bewitch him )' The other replied, `With a comb and hair from the comb.' The first one asked, `Where ( is the comb )' The other answered, `In the dried bark of a male date palm under a rock in a well called Dharwan.') `A'ishah said, "So he went to the well to remove it ( the comb with the hair ).
Then he said,
«هَذِهِ الْبِئْرُ الَّتِي أُرِيتُهَا، وَكَأَنَّ مَاءَهَا نُقَاعَةُ الحِنَّاءِ،وَكَأَنَّ نَخْلَهَا رُؤُوسُ الشَّيَاطِين»
( This is the well that I saw.
It was as if its water had henna soaked in it and its palm trees were like the heads of devils. ) So he removed it ( of the well ).
Then I ( `A'ishah ) said, `Will you not make this public' He replied,
«أَمَّا اللهُ فَقَدْ شَفَانِي، وَأَكْرَهُ أَنْ أُثِيرَ عَلَى أَحَدٍ مِنَ النَّاسِ شَرًّا»
( Allah has cured me and I hate to spread (the news of ) wickedness to any of the people.)"

(113:1) Say: *1 'I seek refuge *2 with the Lord of the rising day; *3

Say, "I seek refuge in the Lord meaning

*1) As qul ( say ) is a part of the message which was conveyed to the Holy Prophet ( upon whom be peace ) by Revelation for preaching his prophetic message, its first addressee is the Holy Prophet himself but after him every believer too is its addressee.

*2) The act of seeking refuge necessarily consists of three parts: ( 1 )The act of seeking refuge itself; ( 2 ) the seeker of refuge; and ( 3 ) he whose refuge is sought.
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.
The seeker after refuge in any case is the person, who feels that he cannot by himself resist and fight the thing that he fears, but stands in need of refuge with another for protection.
Then the one whose refuge is sought must necessarily be a person or being about whom the seeker after refuge believes that he or it alone can protect him from the calamity.
Now, one kind of refuge is that which is obtained according to natural laws in the physical world from a perceptible material object or person or power, for example, taking shelter in a fort for protection against the enemy's attack, or taking cover in a trench or behind a heap of earth, or walI, for protection against a shower of bullets, or taking refuge with a man or government, for protection from a powerful tyrant or taking refuge in the shade of a tree or building for protection from the sun.
Contrary to this, the other kind of refuge is that which is sought in a supernatural Being from every kind of danger and every kind of material, moral or spiritual harm and injury on the basis of the belief that that Being is ruler over the physical world and can protect in supersensory ways the one who seeks His refuge.
This second kind of refuge is the one that is implied not only in Surah AI-Falaq and Surah An-Nas but wherever in the Qur'an and the Hadith mention has been made of seeking refuge with Allah, it implies this particular kind of refuge, and it is a necessary corollary of the doctrine of Tauhid that this kind of refuge should be sought from no one but Allah.
The polytheists sought this kind of protection, and seek even today, from other beings than Allah, e.g.
the jinn, or gods and goddesses.
The materialists turn for this also to material means and resources, for they do not believe in any supernatural power.
But the believer only turns to Allah and seeks refuge only with Him, against all such calamities and misfortunes to ward off which he feels he has no power.
For example, about the polytheists it has been said in the Qur'an: " And that from among men some people used to seek refuge with some people from among the jinn ( Al-Jinn: 16 ). " And explaining it in E.N.
47 of Surah Al-Jinn we have cited Hadrat `Abdullah bin 'Abbas's tradition 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 )." Contrary to this, about Pharaoh it has been said: "When he witnessed the great Signs presented by the Prophet Moses, he showed arrogance on account of his might." ( Adh-Dhariyat: 39 ).
As for the attitude and conduct of the God-worshippers the Qur'an says that they seek Allah's refuge for protection against the evil of everything that they fear, whether it is material or moral or spiritual.
Thus, about Mary it has been said that when God's angel appeared before her suddenly in human guise ( when she did not know that he was an angel ), she cried out: "I seek the merciful God's refuge from you, if you are a pious man." ( Mary: 18 ).
When the Prophet Noah made an improper petition to Allah, and was rebuked by Allah in response, he inunediately submitted: "My Lord, I seek Your protection lest I should ask of You anything of which I have no knowledge." ( Hud: 47 ) When the Prophet Moses commanded the children of Israel to sacrifice a cow, and they said that perhaps he was having a jest with them, he replied: "I crave Allah's protection from behaving like ignorant people." ( Al-Baqarah: 67 )
The same is the case with alI the acts of seeking refuge which have been reported in respect of the Holy Prophet ( upon whom be peace ) in the books of Hadith.
For instance, consider the following prayers that the Holy Prophet made:
Hadrat 'A'ishah has reported that the Holy Prophet ( upon whom be peace ) 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 )
Ibn Umar has reported that one of the supplications of the Holy Prophet ( upon whom be peace ) was to the effect: " O God, i seek Your refuge front being deprived of a blessing that You have bestowed on me and front being deprived of the well-being that You have granted me and I seek refuge lest Your wrath should descend on me suddenly, and 1 seek refuge front every kind of Your displeasure. " ( Muslim )
Zaid bin Arqam has reported that the Messenger Of Allah used to pray: " O God, I seek Your refuge front the knowledge which is not beneficial, front the heart which dces not fear You, front me soul which is never satisfied, and front the prayer which is not answered. " ( Muslim )
Hadrat Abu Hurairah has reported that the Holy Messenger 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 ).

Hadrat Anas has reported that the Holy Prophet ( upon whom be peace ) used to pray: "O God, I seek Your refuge from leprosy and madness and aII evil diseases." ( Abu Da'ud ).

Hadrat 'A'ishah has reported that the Holy Prophet ( upon whom be peace ) used to pray in these words: "O God, I seek Your refuge front the mischief of the fire and from the evil of affluence and poverty." ( Tirmidhi, Abu Da'ud )
Shakal bin Humaid requested the Holy Prophet ( upon whom be peace ) to teach him some prayer.
He told hit' to say "O God, I seek Your refuge front the evil of my hearing, from the evil of my sight, from the evil of lily tongue, from the evil of my heart, and front the evil of my lust," ( Tirmidhi Abu Da'ud ).

Atlas bits Malik has reported that the Holy Prophet used to say: "O God, I seek Your refuge from helplessness, indolence, cowardice, old age and stinginess, and I seek Your refuge from the torment of the grave and from the mischief of Iife and death, ( and according to a tradition in Muslim also ) from the burden of debt and that the people should overpower me.
" ( Bukhari, Muslim ),
Khawla bint Hukaym Sulamiyyah says that she heard the Holy Prophet ( upon whom be peace ) as saying that the one who halts at a new stage ( during the journey ) and says: "I seek refuge in the blameless Words of Allah from the evil of the creatures" , will not be caused .any harm until he departs from that stage.
( Muslim )
We have related these few prayers of the Holy Prophet ( upon whom be peace ) from the Hadith, which show that the believer should seek Allah's refuge from every danger and evil and not the refuge of anyone else, nor he should become self sufficient of Allah and place reliance only on himself.

*3) The word used in the original is 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, for in Arabic falaq as-subh is often used for the breaking of dawn, and 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.
All springs gush out by splitting open the rock or soil.
The day appears by piercing through the curtain of the night.
The drops of rain pierce through the clouds and fall on the earth.
In short, everything in the world comes into being as a result of breaking and splitting another thing; so much so that the earth and the heavens also in the beginning were one mass, then they were broken and parted.
( Al-Anbiya': 30 ).
Thus, according to this meaning the word falaq is common to all creations.
Now, if the first meaning is adopted, the verse would mean: "I seek refuge with the Lord of rising dawn" , and according to the second meaning, it would mean: "I seek refuge with the Lord of all creation." Here the attribute of "Rabb" has been used for Allah instead of His proper Name, for Allah's attribute of being Rabb, i.
e.
Master, Sustainer and Providence, is more relevant to seeking and taking of His refuge.
Then, if Rabbtrl-falaq implies Lord of the rising dawn, seeking His refuge would mean: "I seek refuge with the Lord Who brings out the bright daylight from the darkness of night so that He may likewise bring well-being for me from all kinds of physical and psychical dangers." If it is taken to mean Rabb al-khalaq the meaning would be: "1 seek refuge with the Lord of all creation, so that He may protect me from the evil of His creation."
 

Which was revealed in Makkah The Position of Ibn Mas`ud concerning Al-Mu`awwidhatayn Imam Ahmad recorded from Zirr bin Hubaysh that Ubayy bin Ka`b told him that Ibn Mas`ud did not record the Mu`awwidhatayn in his Mushaf ( copy of the Qur'an ).
So Ubayy said, "I testify that the Messenger of Allah ﷺ informed me that Jibril said to him, قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ( Say: "I seek refuge with the Lord of Al-Falaq." )( 113:1 ) So he said it.
And Jibril said to him, قُلْ أَعُوذُ بِرَبِّ النَّاسِ ( Say: "I seek refuge with the Lord of mankind." ) ( 114:1 ) So he said it.
Therefore, we say what the Prophet said." The Virtues of Surahs Al-Falaq and An-Nas In his Sahih, Muslim recorded on the authority of `Uqbah bin `Amir that the Messenger of Allah ﷺ said, «أَلَمْ تَرَ آيَاتٍ أُنْزِلَتْ هَذِهِ اللَّيْلَةَ لَمْ يُرَ مِثْلُهُنَّ قَطُّ: ( Do you not see that there have been Ayat revealed to me tonight the like of which has not been seen before ) They are قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ » ( Say: "I seek refuge with, the Lord of Al-Falaq." )( 113:1 ) and; قُلْ أَعُوذُ بِرَبِّ النَّاسِ ( Say: "I seek refuge with the Lord of mankind." ) ( 114:1 )) This Hadith was recorded by Ahmad, At-Tirmidhi and An-Nasa'i.
At-Tirmidhi said, "Hasan Sahih." Another Narration Imam Ahmad recorded from `Uqbah bin `Amir that he said, "While I was leading the Messenger of Allah ﷺ along one of these paths he said, «يَا عُقْبَةُ أَلَا تَرْكَبُ؟» ( O `Uqbah! Will you not ride ) I was afraid that this might be considered an act of disobedience.
So the Messenger of Allah ﷺ got down and I rode for a while.
Then he rode.
Then he said, «يَا عُقْبَةُ، أَلَا أُعَلِّمُكَ سُورَتَيْنِ مِنْ خَيْرِ سُورَتَيْنِ قَرَأَ بِهِمَا النَّاسُ؟» ( O `Uqbah! Should I not teach you two Surahs that are of the best two Surahs that the people recite ) I said, `Of course, O Messenger of Allah.' So he taught me to recite قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ( Say: "I seek refuge with the Lord of Al-Falaq." ) ( 113:1 ) and قُلْ أَعُوذُ بِرَبِّ النَّاسِ ( Say: "I seek refuge with the Lord of mankind." ) ( 114:1 ) Then the call was given to begin the prayer and the Messenger of Allah ﷺ went forward ( to lead the people ), and he recited them in the prayer.
Afterwards he passed by me and said, «كَيْفَ رَأَيْتَ يَا عُقَيْبُ، اقْرَأْ بِهِمَا كُلَّمَا نِمْتَ وَكُلَّمَا قُمْتَ» ( What do you think, O `Uqayb Recite these two Surahs whenever you go to sleep and whenever you get up. )" An-Nasa'i and Abu Dawud both recorded this Hadith. Another Narration «إِنَّ النَّاسَ لَمْ يَتَعَوَّذُوا بِمِثْلِ هَذَيْنِ: (Verily, the people do not seek protection with anything like these two: قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ( Say: "I seek refuge with the Lord of Al-Falaq." )( 113:1 ) and; قُلْ أَعُوذُ بِرَبِّ النَّاسِ » ( Say: "I seek refuge with (Allah ) the Lord of mankind.")) ( 114:1 ) Another Narration An-Nasa'i recorded that `Uqbah bin `Amir said, "I was walking with the Messenger of Allah ﷺ when he said, «يَا عُقْبَةُ قُلْ» ( O `Uqbah! Say! ) I replied, `What should I say' So he was silent and did not respond to me.
Then he said, «قُلْ» ( Say! ) I replied, `What should I say, O Messenger of Allah' He said, «قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ » ( Say: "I seek refuge with the Lord of Al-Falaq." ) So, I recited it until I reached its end.
Then he said, «قُلْ» ( Say! ) I replied, `What should I say O Messenger of Allah' He said, «قُلْ أَعُوذُ بِرَبِّ النَّاسِ » ( Say: "I seek refuge with the Lord of mankind." ) So, I recited it until I reached its end.
Then the Messenger of Allah ﷺ said, «مَا سَأَلَ سَائِلٌ بِمِثْلِهَا، وَلَا اسْتَعَاذَ مُسْتَعِيذٌ بِمِثْلِهَا» ( No person beseeches with anything like these, and no person seeks refuge with anything like these. )" Another Hadith An-Nasa'i recorded that Ibn `Abis Al-Juhani said that the Prophet said to him, «يَا ابْنَ عَابِسٍ أَلَا أَدُلُّكَ أَوْ أَلَا أُخْبِرُكَ بِأَفْضَلِ مَا يَتَعَوَّذُ بِهِ الْمُتَعَوِّذُونَ؟» ( O Ibn `Abis! Shall I guide you to -- or inform you -- of the best thing that those who seek protection use for protection ) He replied, "Of course, O Messenger of Allah!" The Prophet said, «قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ قُلْ أَعُوذُ بِرَبِّ النَّاسِ هَاتَانِ السُّورَتَانِ» ( Say: "I seek refuge with the Lord of Al-Falaq." )( and (Say: "I seek refuge with the Lord of mankind." )( These two Surahs (are the best protection ).) Imam Malik recorded from `A'ishah that whenever the Messenger of Allah ﷺ was suffering from an ailment, he would recite the Mu`awwidhatayn over himself and blow ( over himself ).
Then if his pain became severe, `A'ishah said that she would recite the Mu`awwidhatayn over him and take his hand and wipe it over himself seeking the blessing of those Surahs.
Al-Bukhari, Abu Dawud, An-Nasa'i and Ibn Majah all recorded this Hadith. It has been reported from Abu Sa`id that the Messenger of Allah ﷺ used to seek protection against the evil eyes of the Jinns and mankind.
But when the Mu`awwi- dhatayn were revea- led, he used them ( for protection ) and aban- doned all else besides them.
At-Tirmidhi, An-Nasa'i and Ibn Majah recorded this.
At-Tirmidhi said, "This Hadith is Hasan Sahih." بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. Ibn Abi Hatim recorded that Jabir said, "Al-Falaq is the morning." Al-`Awfi reported from Ibn `Abbas, "Al-Falaq is the morning." The same has been reported from Mujahid, Sa`id bin Jubayr, `Abdullah bin Muhammad bin `Aqil, Al-Hasan, Qatadah, Muhammad bin Ka`b Al-Qurazi and Ibn Zayd.
Malik also reported a similar statement from Zayd bin Aslam.
Al-Qurazi, Ibn Zayd and Ibn Jarir all said, "This is like Allah's saying, فَالِقُ الإِصْبَاحِ ( He is the Cleaver of the daybreak. )." ( 6:96 ) Allah said, مِن شَرِّ مَا خَلَقَ ( From the evil of what He has created, ) This means from the evil of all created things.
Thabit Al-Bunani and Al-Hasan Al-Basri both said, "Hell, Iblis and his progeny, from among that which He ( Allah ) created." وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ( And from the evil of the Ghasiq when Waqab, ) Mujahid said, "Ghasiq is the night, and `when it Waqab' refers to the setting of the sun." Al-Bukhari mentioned this from him.
Ibn Abi Najih also reported a similar narration from him ( Mujahid ). The same was said by Ibn `Abbas, Muhammad bin Ka`b Al-Qurazi, Ad-Dahhak, Khusayf, Al-Hasan and Qatadah.
They said, "Verily, it is the night when it advances with its darkness." Az-Zuhri said, وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ( And from the evil of the Ghasiq when Waqab, ) "This means the sun when it sets." Abu Al-Muhazzim reported that Abu Hurayrah said, وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ( And from the evil of the Ghasiq when Waqab, ) "This means the star." Ibn Zayd said, "The Arabs used to say, `Al-Ghasiq is the declination ( of the position ) of the heavenly body known as Pleiades.
The number of those who were ill and stricken with plague would increase whenever it would decline, and their number would lessen whenever it rose."' Ibn Jarir said, "Others have said that it is the moon." The support for the people who hold this position ( that it means the moon ) is a narration that Imam Ahmad recorded from Al-Harith bin Abi Salamah.
He said that `A'ishah said, "The Messenger of Allah ﷺ took me by my hand and showed me the moon when it rose, and he said, «تَعَوَّذِي بِاللهِ مِنْ شَرِّ هَذَا الْغَاسِقِ إِذَا وَقَبَ» ( Seek refuge with Allah from the evil of this Ghasiq when it becomes dark. )" At-Tirmidhi and An-Nasa'i both recorded this Hadith in their Books of Tafsir in their Sunans.
Allah said, وَمِن شَرِّ النَّفَّـثَـتِ فِى الْعُقَدِ ( And from the evil of the blowers in knots, ) Mujahid, `Ikrimah, Al-Hasan, Qatadah and Ad-Dahhak all said, "This means the witches." Mujahid said, "When they perform their spells and blow into the knots." In another Hadith it has been reported that Jibril came to the Prophet and said, "Are you suffering from any ailment, O Muhammad" The Prophet replied, «نَعَمْ» ( Yes. ) So Jibril said, "In the Name of Allah, I recite prayer ( Ruqyah ) over you, from every illness that harms you, from the evil of every envious person and evil eye.
May Allah cure you." Discussion of the Bewitchment of the Prophet In the Book of Medicine of his Sahih, Al-Bukhari recorded that `A'ishah said, "The Messenger of Allah ﷺ was bewitched until he thought that he had relations with his wives, but he had not had relations with them." Sufyan said, "This is the worst form of magic when it reaches this stage." So the Prophet said, «يَا عَائِشَةُ، أَعَلِمْتِ أَنَّ اللهَ قَدْ أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ؟ أَتَانِي رَجُلَانِ فَقَعَدَ أَحَدُهُمَا عِنْدَ رَأْسِي وَالْاخَرُ عِنْدَ رِجْلَيَّ، فَقَال الَّذِي عِنْدَ رَأْسِي لِلْاخَرِ: مَا بَالُ الرَّجُلِ؟ قَالَ: مَطْبُوبٌ، قَالَ: وَمَنْ طَبَّهُ، قَالَ: لَبِيدُ بْنُ أَعْصَمَ: رَجُلٌ مِنْ بَنِي زُرَيْقٍ حَلِيفٌ لِيَهُودَ، كَانَ مُنَافِقًا، قَالَ: وَفِيمَ؟ قَالَ: فِي مُشْطٍ وَمُشَاطَةٍ، قَالَ: وَأَيْنَ؟ قَالَ: فِي جُفِّ طَلْعَةٍ ذَكَرٍ، تَحْتَ رَاعُوفَةٍ فِي بِئْرِ ذَرْوَانَ» ( O `A'ishah! Do you know that Allah has answered me concerning that which I asked Him Two men came to me and one of them sat by my head while the other sat by my feet.
The one who was sitting by my head said to the other one, `What is wrong with this man' The other replied, `He is bewitched.' The first one said, `Who bewitched him' The other replied, `Labid bin A`sam.
He is a man from the tribe of Banu Zurayq who is an ally of the Jews, and a hypocrite.' The first one asked, `With what (did he bewitch him )' The other replied, `With a comb and hair from the comb.' The first one asked, `Where ( is the comb )' The other answered, `In the dried bark of a male date palm under a rock in a well called Dharwan.') `A'ishah said, "So he went to the well to remove it ( the comb with the hair ).
Then he said, «هَذِهِ الْبِئْرُ الَّتِي أُرِيتُهَا، وَكَأَنَّ مَاءَهَا نُقَاعَةُ الحِنَّاءِ،وَكَأَنَّ نَخْلَهَا رُؤُوسُ الشَّيَاطِين» ( This is the well that I saw.
It was as if its water had henna soaked in it and its palm trees were like the heads of devils. ) So he removed it ( of the well ).
Then I ( `A'ishah ) said, `Will you not make this public' He replied, «أَمَّا اللهُ فَقَدْ شَفَانِي، وَأَكْرَهُ أَنْ أُثِيرَ عَلَى أَحَدٍ مِنَ النَّاسِ شَرًّا» ( Allah has cured me and I hate to spread (the news of ) wickedness to any of the people.)"

And from his narration on the authority of Ibn ’Abbas that he said regarding the interpretation of Allah’s saying ( Say: I seek refuge in the Lord of Daybreak ): ’( Say: I seek refuge in the Lord of Daybreak ) He says: Say, O Muhammad, I seek protection, and it is said: I seek refuge, in the Lord of daybreak; and it is also said that al-falaq refers to a well in the Fire; and it is also said that al-falaq is a valley in the Fire.

Say: "I seek refuge with (Allah) the Lord of the daybreak,

Page 604 English transliteration