Qul Auzu Bi Rabbil Falaq in English, Arabic Text, and Transliteration
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Surah Al-Falaq which starts with qul auzu bi Rabbil falaq or is the 113th and second to the last chapter of the Qur’an.
It is a brief five verse surah, asking Allah for protection from the evil.
Qul Auzu Bi Rabbil Falaq Translation In English.
- Say, “I seek refuge in the Lord of daybreak.
- From the evil of what He created.
- And from the evil of darkness when it settles.
- And from the evil of the blowers in knots.
- And from the evil of an envier when he envies.
Qul Auzu Bi Rabbil Falak in Arabic
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
- قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (١)
- مِن شَرِّ مَا خَلَقَ (٢)
- وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ (٣)
- وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ (٤)
- وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ (٥)
Kul Auzu Bi Rabbil Falaq Transliteration
Bismillaahir Rahmaanir Raheem
- 1. Qul a’oozu bi rabbil-falaq
- 2. Min sharri maa khalaq
- 3. Wa min sharri ghaasiqin izaa waqab
- 4. Wa min sharrin-naffaa-saati fil ‘uqad
- 5. Wa min sharri haasidin izaa hasad
Summary Of Surah Al Falaq
| Classification | Mecca |
| Number of verses | 5 |
| Names | The Daybreak |
| Surah Before | Surah iklas |
| Position | 30 position |
| Order | 113 |
Qul Auzu Bi Rabbin Falaq Surah Meaning.
Here is the meaning, Tafsir or simple explanation of Surah Falaq.
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Tafseer first aya
The Lord of the alfalaq is Allah and alfalaq is the early morning daybreak.
Other forms of the word alFalaq could also be more general than that including anything that breaks or splits.
Allah has used forms of this word with regards to the daybreak, the grain, and the seed.
Allah SWT says:
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Indeed, Allah is the One who splits and sprouts (Faaliq) the grain and seed.
And He said in the following verse:
(He is) the cleaver (Faaliq) of the daybreak.
The Tafsir Of verse 2
From the evil of what He created:
From the evil of all types of creations, even the evil of one’s own self as the soul is often inclined to evil.
So when you say, “from the evil of what He created,” then the first thing that enters among this is your own self.
Similarly, this has come in Khutbatul Haajah in which the Prophet SAW said:
We seek refuge with Allah from the evils of our own selves.
The verse, “from the evil of what He created,” includes the evils ones (Shayaateen) from among mankind, jins (other coexisting creatures unseen by mankind), and other creatures.
The Tafsir Of verse 3
(Ghassiq) “night.” It is said that Ghaasiq (and other words derived from the same Arabic root word) means the darkness of night and its meaning has also been given as the moon.
The most correct saying is that it is general to mean both.
As for the meaning of night, this is due to Allah’s saying:
Establish prayer at midday until the darkness (Ghasaq) of the night.
As for the night, many creatures are active at that time so refuge should be sought from the evil of the Ghaasiq – the darkness of night.
As for the word meaning of the moon, there has come in a Hadeeth that the Prophet SAW once showed Aisha the moon and said:
It is used to refer to the moon because the moons presence is mostly at night.
The verse, “And from the evil of (the darkness of) night when it settles,” is connected to the previous verse”, from the evil of what He created,” from the point of mentioning descriptive details after a general statement because the Ghaasiq is indeed one of the creations of Allah.
(Wagab) “when it settles.”
The means when it comes and settles.
When the night comes with its darkness, it is then gassiq, just as when the moon is illuminated with its light, it is then referred to as Ghaasiq.
Both occur only at night.
The Tafsir Of verse 4
Those who blow on knots.
They are the female practitioners of black magic.
They tie ropes, strings, and other things then blow and spit on them while reciting indecipherable incantations sometimes mentioning the names of devils.
They tie a knot, then blow, then tie a knot, then blow and carry on likewise.
While doing so, she intends a particular person, thus affecting that person with magic.
Allah mentions the female practitioners of magic rather than the males because it is most often women that use this specific type of magic, so He says,
Those (women) who blow on knots.
It is also acceptable that an-Naffaathaat could be referring to the souls of such magicians, which are described with the feminine form of the word in Arabic.
In this way, it could refer to both men and women.
The Tafsir Of last verse
(Haasidin) “The envier.”
Haasidin is one who dislikes that another person should have any favors or blessings from Allah.
You find such a person that he cannot stand it if Allah were to bless someone else with His favors of wealth, position, knowledge, or any other bounty. He is jealous and envies that person.
The enviers are of two types.
Once type envies and dislikes in his heart the favors of Allah upon someone else.
However, this does not harm the envied person at all.
You find such a person is troubled and grieved if anyone other than himself receives some of the favors of Allah, yet he does not transgress the limits against the other person.
The damage of such people is not continuous; it is only caused if and when they are envious as Allah says, “…when he envies.”
Another form of envy is when a person has within himself a hatred that someone else has received something of Allah’s favors so he gives him the “evil eye” which is something we cannot explain because it its reality is unknown.
However, it is real and perhaps a person may even die from it or become sick or even possessed (by the lined.
It could even affect something inanimate such as a car so that it breaks down or is broken down, or a crop’s harvest.
Along these lines, the “evil eye” is true and harms by the permission of Allah.
Allah mentions the Ghaasiq when it settles with its darkness, those who blow on knots, and the envier when he envies because the harm and damage of these three things is usually hidden and discreet.
The night is a covering and concealment just as Allah says:
By the night as it covers.
The evil is unknown, concealed, and hidden during it.
Similarly, the evil practitioners of magic who blow on knots – their magic is also hidden and unknown.
Likewise is the envier when he envies; the “evil eye” is also discreet.
It could come from a person you believe is the most beloved person to you and you to him.
Yet he could still affect you with this evil eye.
For this reason (the evil not being obvious and apparent), Allah has specified these three situations:
The darkness of night when it settles, Those who blow on knots (practicing magic), and The envier when he envies.
Any other evils are generally included in the verse, From the evil of what He created.
Now if it is asked, So how does one save oneself from these three evils?
Sheik uthaiymeen said that the salvation lies in connecting one’s heart with his Lord, entrusting his affairs to Him, and achieving complete reliance upon Allaah.
He uses the authentically reported and legislated means with which he protects himself from such harms.
These issues of magic, envy and jealousy, and similar evils are prevalent among people only due to the negligence and lack of consciousness of Allah.
The weakness of one’s reliance upon Him, and not learning about the reported means and supplications of protecting oneself.
If the people did use these authentically reported means of protecting oneself, we know for sure they will prevent such evils and block them stronger than the barrier blocks the Yajooj and Majooj peoples (Gog and Magog).
But, unfortunately, most people know nothing of these reported supplications and means.
Even those who know of them often forget and neglect them or recite them with their hearts inattentive.
This is a major deficiency.
If people were to use the legislated means as intended, they would be saved from many evils.
We ask Allah for success and safety.
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