Allah ya tsarkaka, Ya daukaka ne — Ya bayyana kansa a cikin wannan sura a matsayin Ubangijin wayewar gari. Kalmar Larabci falaq, a zahiri tana nufin ‘wayewar gari’, amma ana iya fahimtarta da ma’anar ‘dukkan abin da ke cikin halitta’, dangane da dukkan abu da yake fitowa zuwa rayuwa. Wannan fassarar tana samun goyon baya daga maganar Allah a Suratul An‘am (6): “Lalle ne Allah ne Mai tsagewar hatsi da kwaya. Yana fitar da mai rai daga matacce ... Shi ne Mai sa wayewar gari (yana tsagewa). Ya sanya dare ya zama hutu, da rana da wata kuma su zama lissafi.” (6: 95-96) Idan aka karɓi ma’anar ‘wayewar gari’, to ana neman mafaka daga abin da ba a gani kuma abin ɓoye ga Ubangijin wayewar gari, wanda yake ba da tsaro yayin da yake kunna hasken rana. Idan kuma aka ɗauki falaq da ma’anar ‘halitta’, to ana neman mafaka daga sharrin wani halitta ga Ubangijin dukkan halitta. A cikin duka biyun, daidaito da jigon surar ya tsaya.
God — limitless is He in His glory — refers to Himself in this sūrah as the Lord of the daybreak. The Arabic term, falaq, simply means ‘daybreak’, but it could be taken to mean ‘the whole phenomenon of creation,’ with reference to everything springing forth into life. This interpretation is supported by God’s saying in Sūrah 6, Cattle: “It is God who splits (fāliq) the grain and the fruit- stone. He brings forth the living out of that which is dead ... He is the One who causes the day to break (fāliq). He has made the night to be [a source of] stillness, and the sun and the moon for reckoning.” (6: 95-96) If the meaning ‘daybreak’ is adopted, refuge is being sought from the unseen and the mysterious with the Lord of the daybreak, who bestows safety as He kindles the light of day. If, however, fāliq is taken to mean ‘creation’, then refuge from the evil of some creature is being sought with the Lord of all creation. In both cases, harmony with the theme of the sūrah is maintained.
“Daga sharrin abin da Ya halitta.” (Ayah ta 2) Jumlar nan ba ta da wani keɓewa ko takamaimai. Hulɗar juna tsakanin halittu daban-daban, ko da yake babu shakka tana da amfani, tana haifar da wani sharri. Mumini yana neman mafaka daga gare shi wajen Allah? Ba haka ba — a cikin Hausa muna cewa Ubangiji: Mumini yana neman mafaka daga wannan sharri ga Ubangiji, don ya ƙarfafa alherin da irin wannan hulɗa take haifarwa. Gama Wanda Ya halicci waɗannan halittu tabbas yana iya samar da yanayi mai kyau da zai kai su ga hanyar da kyakkyawan gefen hulɗarsu kaɗai zai yi galaba.
“From the evil of anything that He has created.” (Verse 2) The phrase contains no exceptions or specifications. Mutual contact between various creatures, though no doubt advantageous, brings about some evil. Refuge from it is sought with God by the believers in order to encourage the goodness such a contact produces. For He who created those creatures is surely able to provide the right circumstances that lead them on a course where only the bright side of their contact prevails.
"Daga sharrin duhu [watau ghāsiq] idan ya yi yawo [watau waqab]." (Aya ta 3) Daga fannin harshe, ghāsiq na nufin "zubowa da karfi sosai", kuma waqb sunan wata karamar rami ce a cikin dutse wadda ruwa ke fitowa ta cikinta, yayin da waqab kuma ita ce kalmar aiki da ke nuna irin wannan aikin. Abin da ake nufi a nan shi ne dare, tare da duk abin da ke tare da shi idan ya mamaye duniya cikin sauri. Wannan abu ne mai ban tsoro a kansa. Bugu da kari, yana cika zukatanmu da yiwuwar wani rashin jin dadi da ba a sani ba, wanda ba a zata ba, wanda wata dabba mai tsananin hali ko wani mugun mutum marar tsoron Allah ko wani makiyi mai kai hari ko wata dabba mai dafi mai hura ihu ke haifarwa, da kuma damuwoyi da fargaba [wadanda na iya kai wa ga bakin ciki da rashin natsuwa], da munanan tunani da sha'awoyi da ke iya farfadowa a cikin duhu, a lokacin kadaici da mutum ke ciki da dare. Wannan ita ce sharrin da mumini ke bukatar kariyar Allah daga gare shi.
“From the evil of darkness [i.e. ghāsiq] when it gathers [i.e. waqab].” (Verse 3) From a linguistic point of view, ghāsiq, means ‘substantially pouring out’ and waqb is the name given to a little hole in a mountain through which water issues forth, while waqab is the verb denoting such an action. What is probably meant here is the night, with all that accompanies it when it rapidly engulfs the world. This is terrifying in itself. In addition it fills our hearts with the possibility of an unknown, unexpected discomfort caused by a savage beast, an unscrupulous villain, a striking enemy or a hissing poisonous creature, as well as anxieties and worries [which may lead to depression and uneasiness], evil thoughts and passions that are liable to revive in the dark, during one’s state of solitude at night. This is the evil against which the believer needs God’s protection.
"Daga sharrin masu tsafi da suke busawa cikin kulli," (Aya ta 4) tana nufin nau'o'in sihiri iri-iri, ko dai ta hanyar rudar hankulan jiki na mutane, ko ta hanyar shafar ƙarfin nufinsu da dasa ra'ayoyi a cikin motsin zuciyarsu da tunaninsu. Ayar musamman tana nufin wani nau'in tsafi da mata a Larabawa a lokacin suke yi, waɗanda suke ɗaure kulli a cikin igiyoyi sannan su busa a kansu da la'ana.
“From the evil of conjuring witches,” (Verse 4) refers to various types of magic, whether by deceiving people’s physical senses or by influencing their will-power and projecting ideas onto their emotions and minds. The verse specially refers to a form of witchcraft carried out by women in Arabia at the time who tied knots in cords and blew upon them with an imprecation.
Sihiri shi ne samar da ruɗi, wanda ya dogara ga nufin mai sihiri, kuma ba ya kawo wani sabon gaskiya ko canza yanayin abubuwa. Haka Alkur'ani ya bayyana sihiri a lokacin da yake ba da labarin Musa a cikin Suratu Ta-Ha, aya ta 20: "Suka ce: 'Ya Musa, ko dai ka jefa farko, ko kuwa mu ne za mu fara jefawa.' Ya ce: 'A'a, ku ne ku fara jefawa.' Sai ga igiyoyinsu da sandunansu, saboda sihirinsu, sun bayyana gare shi kamar suna gudu. Musa ya ji tsoro a cikin zuciyarsa. Muka ce: 'Kada ka ji tsoro! Lallai kai ne za ka rinjaya. Ka jefa abin da ke hannunka na dama, zai haɗiye abin da suka yi. Abin da suka yi kawai makircin sihiri ne. Duk inda mai sihiri ya je, ba zai taɓa samun nasara ba.'" (20: 65-69).
Magic is the production of illusions, subject to a magician’s designs, and it does not offer any kind of new facts or alter the nature of things. This is how the Qur’ān describes magic when relating the story of Moses in Sūrah 20, Ţā Hā: “They [Pharaoh’s magicians] said, Moses, Will you throw down your gear first or shall we be the first to throw?’ He said: ‘Throw down yours.’ And by the power of their magic, their cords and staffs appeared to him as though they were running. Moses conceived a secret fear within him. But We said: Fear not! You shall have the upper hand. Throw that which is in your right hand! It will swallow up that which they have made. That which they have made is but the deceitful show of witchcraft. Come where he may, a magician shall never be successful.’“ (20: 65-69).
Don haka, igiyoyinsu da sandunansu ba su juya zama macizai ba a zahiri, sai dai sun bayyana haka ga masu kallo, har da Musa, har ya ji fargaba a cikin zuciyarsa. Sai dai an hana shi wannan tunanin ta hanyar sauyawar sandansa zuwa maciji na gaske, ta ikon Allah, domin ya cinye na karya.
Thus, their cords and staffs did not actually turn into snakes but it seemed so to the onlookers, Moses included, to the point where he felt uneasy inside. He was restrained by the transformation of his own stick into a real snake, by God’s doing, to destroy the phoney ones.
Wannan ita ce ainihin yanayin sihiri kamar yadda ya kamata mu fahimce shi. Ta hanyarsa, mai sihiri yana iya yin tasiri a kan zukatan wasu mutane, yana sa su yi tunani da aikatawa bisa ga shawarwarinsa. Mun hana kanmu zurfafa fiye da haka a cikin wannan. Hakika, hakan mugunta ce wacce dole ne a nemi kariyar Allah daga gare ta.
This is the nature of magic as we ought to conceive it. Through it a magician is capable of influencing other people’s minds, causing them to think and act according to his own suggestions. We refrain from going any further with this. It is indeed an evil from which God’s protection needs to be sought.
Wasu rahotanni marasa tushe, wadanda wasu sahihan littattafai suka ambata, suna cewa bayan Annabi ya zauna a Madina, sai Labid dan al-A'sam, wani Bayahude, ya yi masa sihiri wanda ya shafe shi tsawon kwanaki ko watanni, har ta kai, a wasu sigogi, yana tunanin cewa yana kwanciya da matayensa alhali ba ya yi; ko kuma, a wasu, yana tunanin ya aikata wani abu alhali bai aikata ba. Bisa ga wadannan rahotanni, ta hanyar karanta wannan surah da wadda ta biyo baya, Mutane, ya fito daga wannan hali.
A few unsupported reports, some of which have been quoted by authentic sources, allege that after the Prophet had settled in Madinah, Labīd ibn al-A`şam, a Jew, put a magic spell on him that affected the Prophet for several days or months so that, according to some versions, he felt he was having marital relations with his wives when he was not; or, according to others, thought of having done something when he had not. According to these reports, by reciting this sūrah and the next one, Mankind, he was released from such a state.
Amma waɗannan labarai suna sabawa da ra'ayin cewa Manzon Allah ﷺ ba ya kuskure cikin magana da aiki, kuma ba su yarda da imani cewa dukkan ayyukansa abin koyi ne ga rayuwar Musulunci ga dukkan Musulmai ba. Sama da duka, suna karo da nassosin Alƙur'ani waɗanda ke musanta da ƙarfi cewa an taɓa shafar sa ﷺ da wani irin sihiri, kamar yadda wasu abokan gaban Musulunci ke iƙirari. Saboda haka, mun yi watsi da irin waɗannan labarai, bisa dalilin cewa Alƙur'ani ne mai hukunci na ƙarshe, kuma hadisan da aka ruwaito su ta hanyar mutum ɗaya kaɗai ba a ɗauke su a cikin al'amuran imani. Waɗannan labarai ba su da goyon baya mai kyau, wanda shi ne sharadi mai muhimmanci da hadisi zai samu kafin a karɓe shi a matsayin ingantacce.
But surely these stories contradict the very idea of the Prophet’s infallibility in word and deed and do not agree with the belief that all his actions are indicative of the Islamic way of life for all Muslims. Above all, they conflict with the Qur’ānic statements emphatically denying his being influenced by any kind of magic whatsoever, as claimed by some opponents of Islam. Hence, we dismiss such stories, on the grounds that the Qur’ān is the ultimate arbiter, and that singularly narrated traditions are left out in matters concerning faith. These stories have not had proper backing, which is an essential qualification for a tradition to be accepted as authentic.
Abin da ke ƙara raunana irin waɗannan labarai shi ne cewa surori biyu an saukar da su ne a Makka, alhali kuwa waɗannan labarai suna danganta abin da ya faru da cewa ya faru ƴan shekaru bayan haka, a Madina! "Kuma daga sharrin mai hassada idan ya yi hassada." (Aya ta 5) Hassada ita ce mummunar, ƙiyayya mai ɓoye da mutum yake ji ga wani wanda Allah ya yi wa wata ni'ima. Haka kuma tana tare da ƙwaƙƙwaran marmarin ganin an kawo ƙarshen irin waɗannan ni'imomi. Haka kuma yana yiwuwa wani cutarwa ta same wanda ake hassada sakamakon wannan ƙiyayya marar tushe.
What weakens such stories even further is that the two sūrahs were revealed in Makkah while these stories relate the incident as having occurred some years later, in Madinah! “And from the evil of the envious when he envies.” (Verse 5) Envy is the evil, begrudging reaction one feels towards another who has received some favour from God. It is also accompanied by a very strong desire for the end to such favours. It is also possible that some harm to the envied may result from such a baseless grudge.
Wannan na iya kasancewa sakamakon aikin jiki kai tsaye daga mai hassada, ko kuma daga ɓoyayyun ji kawai.
This may either be the outcome of direct physical action by the envier, or from suppressed feelings alone.
Bai kamata mu ji damuwa ba don mun sani cewa akwai abubuwan ban mamaki marasa adadi a rayuwa waɗanda ba za a iya bayyanawa ba. Akwai abubuwa da dama da har yanzu ba a bayar da wani bayani a kansu ba.
We should not be uneasy to learn that there are countless inexplicable mysteries in life. There are several phenomena for which no account has been offered up till now.
Telepathy da hypnosis misalai ne guda biyu irin wannan.
Telepathy and hypnosis are two such examples.
Bai kamata mu ƙi yarda da tasirin hassada a kan wanda ake yi wa hassada ba saboda ba mu iya tabbatar da yadda hakan ke faruwa ta hanyoyin kimiyya da dabarunta ba. Kadan ne aka sani game da asirai na hassada, kuma abin da aka sani sau da yawa an gano shi ne ta hanyar dama da kwatsam. Ko da yake dai, a cikin hassada akwai mugunta wadda dole ne a nemi kariya da tsari daga Allah. Gama Shi, Mai Karimci, Mai Jinƙai, Masani kan kowane abu, ya umarci Annabi ﷺ da mabiyansa su nemi tsarinSa daga irin wannan mugunta. Dukkan makarantun tunanin Musulunci sun yarda baki ɗaya cewa Allah koyaushe zai kare bayinSa daga irin waɗannan mugunta idan sun nemi kariyarSa kamar yadda Ya umarce su.
We should not try to deny the psychological effects of envy on the envied person just because we cannot ascertain how this takes place by scientific means and methods. Very little is known about the mysteries of envy and the little that is known has often been uncovered by chance and coincidence. In any case, there is in envy an evil from which the refuge and protection of God must be sought. For He, the Most Generous, Most Merciful, who knows all things, has directed the Prophet and his followers to seek His refuge from such evil. It is unanimously agreed by all Islamic schools of thought that God will always protect His servants from such evils, should they seek His protection as He has directed them to do.
Al-Bukhārī ya ruwaito cewa `Ā'ishah ta ce: "Annabi ﷺ yana busa a hannayensa biyu idan zai kwanta barci, sannan ya karanta: 'Ka ce: Shi ne Allah, Makaɗaici...' da kuma: 'Ka ce: Ina neman mafaka ga Ubangijin alfijir...' da kuma: 'Ka ce: Ina neman mafaka ga Ubangijin mutane,' sannan, yana farawa daga kansa, yana shafa tafukan hannayensa a fuskarsa da gaban jikinsa, kafin ya shafa su a sauran jikinsa. Yana yin haka sau uku."
Note: the Qur'an verses should be wrapped in { and } per the rules, and "Allah" in the verses is the Qur'an's own wording, so the corrected version is:
Al-Bukhārī ya ruwaito cewa `Ā'ishah ta ce: "Annabi ﷺ yana busa a hannayensa biyu idan zai kwanta barci, sannan ya karanta: {Ka ce: Shi ne Allah, Makaɗaici...} da kuma: {Ka ce: Ina neman mafaka ga Ubangijin alfijir...} da kuma: {Ka ce: Ina neman mafaka ga Ubangijin mutane,} sannan, yana farawa daga kansa, yana shafa tafukan hannayensa a fuskarsa da gaban jikinsa, kafin ya shafa su a sauran jikinsa. Yana yin haka sau uku." [Also related by Abū Dāwūd, al-Tirmidhī and al-Nasā’ī.]
Al-Bukhārī relates that `Ā’ishah said: “The Prophet would blow into both hands when getting into bed to sleep, and recite: ‘Say: He is God, the One...’ and, ‘Say: I seek refuge in the Lord of the Daybreak...’ and, ‘Say: I seek refuge in the Lord of mankind,’ and, starting with his head, he would run his palms over his face and the front part of his body, before running them over the rest of his body. He did this three times.” [Also related by Abū Dāwūd, al-Tirmidhī and al-Nasā’ī.]