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Learn › Tafsīr al-Ṭabarī The Source Commentary › Lesson 113

Tafsīr al-Ṭabarī The Source Commentary · Juzʾ Tabārak and Juzʾ ʿAmma Surahs 67–114
Lesson 113

Sūrah Al-Falaq The Daybreak

سورة الفلق

Al-Ṭabarī defends the Quranic status of Al-Falaq and Al-Nās (the two refuge surahs) against the reported Ibn Masʿūd view that they were prayers not recorded in his personal muṣḥaf, while investigating the specific evils from which refuge is sought "the evil of what He created," "the darkness when it settles," "those who blow on knots," and "the envious eye."

Surah Overview

DetailInformationClassificationSignificance
SurahالفلقMakkī 5 versesSeeking refuge in the Lord of the daybreak from four categories of evil; the two refuge surahs as a pair (al-muʿawwidhatān)
Key DisagreementDid Ibn Masʿūd exclude Al-Falaq and Al-Nās from his personal muṣḥaf because he did not consider them part of the Quran, or for another reason?Quranic status debateAl-Ṭabarī: definitively Quran the ʿUthmānic muṣḥaf consensus, multiple marfūʿ chains, and the Prophet's own recitation of them are conclusive
Competing OpinionsIbn Masʿūd's reported exclusion from personal muṣḥaf; majority including ʿUmar, ʿAlī, Ubayy ibn Kaʿb: fully Quranic and to be written in the muṣḥafIndividual vs. consensusAl-Ṭabarī: Ibn Masʿūd's personal practice was a private preference, not a doctrinal denial of Quran status the consensus of Companions and the marfūʿ chains are conclusive
MethodologyConsensus (ijmāʿ) of Companions + marfūʿ chains override individual Companion practice when the Prophet himself recited these surahs, their Quranic status is establishedIjmāʿ + marfūʿ priorityAl-Ṭabarī's principle: an individual Companion's private practice does not override authenticated prophetic recitation and the documented consensus of Companions

Key Themes from Al-Ṭabarī

Al-Ṭabarī opens with a detailed defence of the Quranic status of the two refuge surahs, marshalling a marfūʿ chain from ʿUqbah ibn ʿĀmir where the Prophet commanded him to recite Al-Falaq and Al-Nās, and another chain where the Prophet recited them as part of his prayer. He then addresses the Ibn Masʿūd issue directly: some narrations suggest Ibn Masʿūd did not record them in his personal muṣḥaf, treating them as supplications (duʿāʾ) rather than Quran. Al-Ṭabarī's assessment: even if this report is authentic, it represents Ibn Masʿūd's private view, which is overridden by the consensus of other Companions and the authenticated marfūʿ chains of prophetic recitation.

Al-Ṭabarī then analyses the four evils in Al-Falaq: (1) "sharri mā khalaqa" (evil of what He created) a comprehensive general category; (2) "ghāsiqin idhā waqaba" (darkness when it settles) al-Ṭabarī via Ibn ʿAbbās chain: the night when it enters and darkness becomes deep, since harm from jinn, witchcraft, and evil increases at night; (3) "wa min sharri n-naffāthāti fī l-ʿuqad" (those who blow on knots) explicitly identified via Ibn ʿAbbās chain as female sorcerers who perform knot-magic; (4) "wa min sharri ḥāsidin idhā ḥasad" (the envious when he envies) the ʿayn (evil eye) as a real force requiring refuge.

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ۝ مِن شَرِّ مَا خَلَقَ Qul aʿūdhu bi-rabbi l-falaq min sharri mā khalaqa Say: I seek refuge in the Lord of the daybreak from the evil of what He created. Al-Ṭabarī: "al-falaq" = the daybreak; some chains read it as a place in Hellfire or generally as any split/cleaving. Al-Ṭabarī prefers "daybreak" via the stronger chains. "Min sharri mā khalaqa" is a comprehensive general category that encompasses all the specific evils listed in the following verses.
وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ ۝ وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ Wa min sharri n-naffāthāti fī l-ʿuqad wa min sharri ḥāsidin idhā ḥasad And from the evil of those who blow on knots, and from the evil of the envious when he envies. Al-Ṭabarī via Ibn ʿAbbās chain: "naffāthāt fī l-ʿuqad" = female sorcerers tying knots and blowing on them a specific form of magic attested in pre-Islamic Arabia. The "hasid" (envious) is identified with the ʿayn (evil eye) both confirmed as real harms requiring divine refuge.
  • Ibn Masʿūd overridden: Al-Ṭabarī explicitly states that Ibn Masʿūd's private practice is overridden by Companion consensus and authenticated prophetic recitation a formal methodological ruling.
  • Marfūʿ chains decisive: The Prophet's own recitation of Al-Falaq in prayer (ʿUqbah chain) is treated as the decisive evidence of Quranic status prophetic practice is proof of Quranic identity.
  • Falaq = daybreak: Al-Ṭabarī prefers "daybreak" over the alternative "cleft/split" and "a place in Hell" readings via chain strength consistent with his literal-first approach.
  • Night harm increase: Via Ibn ʿAbbās chain, al-Ṭabarī affirms that harm from jinn and sorcery increases at night making the night-darkness refuge request specifically appropriate.
  • Evil eye reality: Al-Ṭabarī affirms the ḥāsid/ʿayn (envious/evil eye) as a real force requiring refuge not merely a cultural superstition but a harm confirmed by Companion chains and prophetic practice.

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