Yuksak va ulug‘ bo‘lgan Alloh taolo — Uning ulug‘ligi cheksizdir — bu surada O‘zini tong Egasi sifatida ta’riflaydi. Arabcha “falaq” so‘zi shunchaki “tong” degan ma’noni anglatadi, lekin uni “yaratilishning butun hodisasi” ma’nosida ham tushunish mumkin, chunki bunda hamma narsaning hayotga kelib chiqishi nazarda tutiladi. Bu talqinni Alloh taoloning An’om surasidagi so‘zi ham qo‘llab-quvvatlaydi: “Alloh don va danak-mevalarni yorib chiqaruvchidir. U o‘likdan tirikni chiqaradi... U tongni yorituvchidir. Kechani tinchlik (manbai) qilib, quyosh va oyni hisob uchun qildi.” (6:95-96) Agar “tong” ma’nosi qabul qilinsa, noma’lum va sirli narsalardan tong nurini yoqib, xavfsizlik ato etuvchi tong Egasiga panoh so‘raladi. Agar “falaq” “yaratilish” deb tushunilsa, u holda biror mavjudotning yomonligidan barcha yaratilishning Egasiga panoh so‘ralayotgan bo‘ladi. Ikkala holatda ham surа mavzusi bilan uyg‘unlik saqlanadi.
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.
“Yaratgan narsalarining yomonligidan” (2-oyat). Iborada hech qanday istisno yoki aniqlashtirish yo‘q. Turli mavjudotlar o‘rtasidagi o‘zaro aloqa shubhasiz foydali bo‘lsa-da, u ba’zi yomonliklarni ham keltirib chiqaradi. Mazkur aloqadan vujudga keladigan yaxshilikni ragbatlantirish maqsadida mo‘minlar undan Alloh huzurida panoh so‘raydilar. Chunki o‘sha mavjudotlarni yaratgan Zot, albatta, ularni shunday sharoitlar bilan ta’minlay oladiki, natijada ularning o‘zaro aloqasining faqat yorug‘ tomoni ustun bo‘ladi.
“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.
"Qorong'ulikning yomonligidan [ya'ni, g'ásiq] u to'planganda [ya'ni, waqab]." (3-oyat) Tilshunoslik nuqtayi nazaridan, g'ásiq so'zi "kuchli ravishda to'kilmoq" ma'nosini bildiradi, waqb esa tog'dagi, undan suv chiqadigan kichik teshikka berilgan nom, waqab esa shunday harakatni ifodalovchi fe'ldir. Bu yerda, ehtimol, tun ko'zda tutilmoqda — u tez orada dunyoni qamrab olganda o'zi bilan olib keladigan barcha narsalar bilan birga. Bu o'zicha dahshatli. Bundan tashqari, u qalbimizni kutilmagan, bilinmas noqulaylik ehtimoli bilan to'ldiradi: vahshiy hayvon, vijdonsiz yovuz odam, hujum qiluvchi dushman yoki vishillab turgan zaharli jonivor sabab bo'ladigan noqulaylik, shuningdek, tunda, yolg'izlik holatida qorong'ida qayta jonlanishi mumkin bo'lgan tashvish va xavotirlar [ular tushkunlik va bezovtalikka olib kelishi mumkin], yomon fikrlar va ehtiroslar. Mo'min banda aynan mana shu yomonlikdan Allohning panohini so'raydi.
“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.
“Sehrgar ayollarning fitnalaridan”, (4-oyat) — bu oyat turli xil sehr-jodu turlariga ishora qiladi: insonlarning jismoniy sezgilarini aldash orqali ham, ularning irodasiga ta’sir o‘tkazib, o‘z g‘oyalarini ularning hissiyotlari va ongiga singdirish orqali ham bo‘ladigan sehr-jodu nazarda tutiladi. Oyatda xususan, o‘sha davrda Arabistonda ayollar tomonidan amalga oshiriladigan bir xil sehr turi nazarda tutilgan: ular arqonlarga tugun bog‘lab, ustiga la’nat o‘qib puflardilar.
“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.
Sehr ko'rinishlarni yaratish bo'lib, sehrgarning niyatiga bo'ysunadi va u hech qanday yangi haqiqatni ochmaydi hamda narsalarning tabiatini o'zgartirmaydi. Qur'on Ta Ha surasida (20-sura), Muso qissasini hikoya qilganda, sehrni shunday ta'riflaydi: "[Fir'avn sehrgarlari] dedilar: 'Ey Muso, avval sen tashlaysanmi yoki avval biz tashlaymizmi?' U dedi: 'Yo'q, siz tashlang.' Ularning sehrlari ta'siri bilan ularning arqonlari va tayoqlari unga yugurayotgandek ko'rindi. Muso ichida yashirin qo'rquv sezdi. Biz esa dedik: 'Qo'rqma! Sen ustun bo'lasan. O'ng qo'lingdagini tashla! U ular yasagan narsalarni yutib yuboradi. Ular yasagan narsalar faqat sehrgarlikning aldamchi ko'rinishidir. Sehrgar qayerga bormasin, hech qachon muvaffaqiyatga erishmaydi'" (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).
Demak, ularning arqonlari va tayoqlari haqiqatda ilonlarga aylanmagan edi, lekin tomoshabinlarga, shu jumladan Musoga ham shunday tuyulgan edi, hatto u ichida xavotirga tushdi. Uning o‘z tayog‘i Xudoning irodasi bilan haqiqiy ilonga aylanib, soxta ilonlarni yo‘q qilishi uchun uni to‘xtatdi.
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.
Sehrning tabiati shunday bo‘lishi kerak deb tasavvur qilinadi. Uning yordamida sehrgar boshqa odamlarning ongiga ta’sir qila oladi, ularni o‘z maslahatlariga ko‘ra fikrlash va harakat qilishga majbur qiladi. Biz bu mavzuda undan ortig‘iga o‘tishdan tiyilamiz. Bu, haqiqatan ham, Alloh taolo panohiga sig‘inish kerak bo‘lgan yomonlikdir.
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.
Ba'zi asossiz rivoyatlar, ularning ba'zilari ishonchli manbalarda keltirilgan bo'lsa-da, Payg'ambar Madinada joylashganidan keyin Labid ibn al-A'sam ismli yahudiy unga sehr qilganini, bu sehr Payg'ambar ﷺni bir necha kun yoki oy davomida ta'sirlantirganini ta'kidlaydi. Ba'zi rivoyatlarga ko'ra, u xotinlari bilan jinsiy munosabatda bo'lmagan holda bo'lganini his qilgan; boshqalariga ko'ra, u hech qilmagan ishni qilganini o'ylagan. Bu rivoyatlarga ko'ra, bu sura va undan keyingi "An-Nos" surasini o'qish orqali u shunday holatdan xalos bo'lgan.
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.
Lekin bu hikoyalar Payg'ambarimizning so'zda va amalda ma'sumligi g'oyasiga, shuningdek uning barcha harakatlari barcha musulmonlar uchun Islom hayot tarzini ko'rsatadi degan e'tiqodga aniq zid emasmi? Eng muhimi, ular Qur'oni Karimning, ba'zi Islom dushmanlari da'vo qilganidek, Payg'ambarimizga hech qanday turdagi sehrning ta'sir qilishini qat'iy rad etuvchi bayonotlariga ziddir. Shu sababli, Qur'on eng oliy hakam ekanligi va e'tiqod masalalarida yakka rivoyat qilingan hadislar e'tiborga olinmasligi asosida biz bunday hikoyalarni rad etamiz. Bu hikoyalar tegishli dalil-asosga ega bo'lmagan, holbuki hadisning sahih deb qabul qilinishi uchun bu muhim shart hisoblanadi.
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.
Bu hikoyalarni yanada zaiflashtiradigan narsa shundaki, ikki sura Makkada nozil bo'lgan, holbuki bu rivoyatlar voqeani bir necha yil keyin, Madinada yuz bergan deb hikoya qiladi! “Hasad qilganning hasad qilganda qilgan yomonligidan (Men Tong Rabbiga panoh tilayman).” (5-oyat) Hasad — bu Alloh tomonidan biror ne'mat berilgan boshqa kishiga nisbatan his qilinadigan yomon, achchiq-hasadli munosabat hisoblanadi. U shuningdek, shu ne'matlarning zoval topishiga juda kuchli istak bilan birga keladi. Bunday asossiz hasad tufayli hasad qilinganga biror zarar yetishi ham mumkin.
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.
Bu hasad qiluvchining bevosita jismoniy harakati natijasida yuzaga kelishi mumkin, yoki faqat yashirin his-tuyg'ulardan kelib chiqishi mumkin.
This may either be the outcome of direct physical action by the envier, or from suppressed feelings alone.
Hayotda cheksiz sirli hodisalar mavjudligini bilib, bezovta bo‘lmasligimiz kerak. Hozirgacha izoh berilmagan bir qancha hodisalar bor.
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.
Telepatiya va gipnoz shunday ikki misoldir.
Telepathy and hypnosis are two such examples.
Biz hasad ta'sirining hasad qilingan kishiga ruhiy ta'sir ko'rsatishini, uning qanday sodir bo'lishini ilmiy vositalar va usullar bilan aniqlay olmaganimiz uchun inkor etmasligimiz kerak. Hasadning sirlari haqida juda kam narsa ma'lum, va ma'lum bo'lgan oz narsa ham ko'pincha tasodif va tasodifiy holatlar orqali ochilgan. Qanday bo'lmasin, hasadda Allohning panohi va himoyasini so'rash lozim bo'lgan yomonlik bor. Chunki U, Eng Saxiy, Eng Rahmli, barcha narsani biladigan Zot, Payg'ambarni va uning ummatini bunday yomonlikdan Uning panohini so'rashga buyurgan. Barcha islomiy maktablar bir ovozdan kelishib olganki, agar banda Uning O'zi buyurganidek Uning himoyasini so'rasa, Alloh Taolo O'z bandalarini doimo bunday yomonliklardan asraydi.
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.
Imom Buxoriy rivoyat qilishicha, Oisha roziyallohu anho aytadi: "Payg'ambar ﷺ uxlash uchun to'shagiga kirganlarida ikki kaftlariga dam solar va: «Ayt: U — Alloh, yagona», «Ayt: Tong Parvardigoriga panoh tilayman» hamda «Ayt: Odamlar Parvardigoriga panoh tilayman» suralarini o'qir edi. So'ng boshidan boshlab yuzi va tanasining oldingi qismiga kaftlarini yurgizar, so'ngra tananing qolgan qismlariga ham yurgizar edi. Buni u uch marta qilar edi." [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.]