Exegesis of Al-Falaq (Q. 113)

In the Name of Allah the Most Merciful the Most Gracious... {Say: "I seek refuge in the Lord of the Dawn..."} (Q. 113:1) {I seek refuge} means: I seek protection; and {Lord}: Master or King. The interpretation of the word {Dawn} is: the break of the morning. It is as one says: "The morning has broken and become visible." It refers to that which is apparent, manifest, and discernible. This is clarified in abundant poetry that cannot be itemised, From the early poetry of the Pre-Islamic ignorant times. {...from the evil of what He created, from the evil of the darkness that encloses, from the evil of the women that blow upon knots, and from the evil of the envious when they envy"} Allah commands His Messenger, upon him and his progeny we pray, To seek refuge in Him from the evil of all of His creation that exists by day; And to seek refuge in Him from the evil of His creation that exists by night. Evil cannot exist except after the fall of night or the coming of morning light. The word {Dawn} refers to the morning and its breaking. As Labīd used to recite: "He intends to pierce open his army‟s blackness like the dawn pierces the dark of night." {...the darkness} means: the night and its shade. It is like what Ibn Abbās remarked: "The dark of the night is the beginning of the night, its end, and its covering dark." All of that is what Allah‟s Messenger is commanded to seek refuge from. The dark of night and its enclosure refers to its evil consequences that come. Allah commands His Messenger, peace and blessings be on him and his kin, To seek refuge in Him from the evil of night and day and also refuge in Him, He has no partner, from the evil of sorcerers and their plots. The sorcerer is meant by one who {blows upon the knots}. The blowing refers to the saliva which is placed on the knots when it‟s tied. The {knots} refer to that yarn and straps knotted by the sorcerers—thin or wide The Messenger of Allah, upon him and his progeny be prayers and peace, Was commanded to seek refuge {from the evil of the envious when he envies}. This means: the one who acts contrary to him. {...when} means: at the point that. It is said that "when" (idha) is the same as "while" which is its meaning, in fact. {...evil of the envious}: harm he may cause and plans, hostility, plots he may hatch. Know that after reading the exegesis of these three chapters and such, All of our exegesis is just a brief and condensed mention out of much. Also, each exegesis of the Words of Allah is connected to explanation When Allah specifies one by its knowledge, as intelligent of rationalisation. One cannot reach its ultimate or fully know it by thorough investigation. It is as the Glorified says: {Say: "If the ocean were ink for the Words of my Lord, the oceans would deplete before the Words of my Lord depletes; even if We came with its like"} (Q. 18:109). The Words of Allah, the Majestic, contain wisdom, guidance, and clarification. However, none but Allah can reach its extreme or can arrive at its termination. The words of other than Allah contain wisdom when lengthy and long-winded. One could speak devoid wisdom, if one desires, and then shorten or lengthen. One may be fully aware of its extent and end from amongst other creation, And, by other than one, every aspect of one‟s words can reach it full realisation. This is because one‟s knowledge runs out, and all of it reaches a pinnacle and returns. However, Allah‟s Words—as He said—never runs out in measure, nor can one fully learn The hidden knowledge in it by investigation. Even its minutia is greatly sufficient By the grace of Allah, all of it is spacious, light, guidance, and pure enlightenment.
We will teach—with Allah‟s help—so that others may read our book and exegesis. If it had not been for what we see in the people from confusion, and heedlessness, As well as the misunderstandings in knowing what Allah makes in His Book As the gift of knowledge, the noblest path would be evident to one who looks; That which is closest to the mercy of its ways and specifically, its people‟s intent. We will take responsibility—if Allah wills—with what we‟re made responsible with. It does not concern us to describe in it what we describe. On the Day, it should be that it will be considered to one a guide. Allah will grant one protection and right guidance from the preoccupations of his soul, As well as from the gloominess of his confidence and forgetfulness that one may hold. We desire to teach the ignorant one from the Book Preserved those disciplines So that in him will be the knowledge of those who understand and comprehend. With Allah‟s permission, one will become certain that the Book is surface and deep And that in it is the knowledge of those imbued with the knowledge that they seek. Unless one intends his/her Lord thereby, one can never attain the victorious station. All praise is due to Allah, the One with whom is no partner; the Lord of all creation.

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