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KITAB, QURAN & ARABIC

CHAPTER 1     KITAB, QURAN & ARABIC –     IS "ARABIC" THE NAME OF A LANGUAGE OF MIDDLE EAST AND "QURAN&quo...

Tuesday, 8 July 2014

SURAH 113 AL-FALAQ

UNDERSTANDING THE QUALITY OF RABB

SURAH 113 - سورة الفلق
 AL-FALAQ - THE GERMINATION


GENERAL BELIEF ABOUT THE SURAH:

The title AL- FALAQ and the word FALAQ appearing in the first verse of the surah describe the characteristic of Rabb. Surah Falaq and surah Naas are also termed as surah of "Isti' azah" by the traditionalists. Hence they are called Mua' vvizatain (the two surah of refuge). The word Falaq and its derivatives appear 4 times in the “Quran” (6:95-96), (26:63) and (113:1) the general meaning of which is to split, break, sprout, clave, germinate extra.

The first verse in the surah is about seeking refuge. The readers are instructed to seek refuge but the question is from whom and why? I have been hearing about these two surahs since childhood that they are said to be an antidote for black magic, evil eye and it works against the haunting of ghosts. This type of belief is endorsed by different hadith literature, and is a prime cause of big businesses of witch-craft flourishing under its pretext. But "Quran" does not support such type of theories, on the contrary it rejects the claim of those who say that even the messenger was affected by black magic {and they were the actually wrong doers}. These two surahs are said to be revealed as an antidote for black magic. "It's the wrong doers or wicked people who say that you are following a man who is affected by magic" - (17:47) traditional translation.

"Al-Quran" is the book of guidance and a criterion (2:185). Its purpose is to impart guidance to individuals with wavering minds and to help them distinguish right from wrong. The reason for poor plight of the followers of "Quran" is not because of this marvelous book but because they fail to extract marvelous guidance from it. They treat this book as though it’s a book with magical formulas that can perform miracles and give instant solutions to dwindling businesses, health issues and can fulfill all their wishes by just rote reading. "Quran" instructs its follower to use their common sense and if they fail to do so they will be in a filthy condition - (10:100). “Quran” further emphasizes not to blindly rely even on its verses (25:73), but use our senses (17:36) still we treat this "book" miserably (25:30).

The general belief about these surahs is that it cures the person affected by black magic or possessed by ghosts. If one recites these two surahs and puffs it on the affected person, the person comes out of the black magic spell.

CRITICAL ANALYSIS OF THE SURAH:

 
Another example of how the translators have botched up the verses of the "Quran" by making a mockery of the vibrant Arabic words and destroying the wonderful eternal message with their own assumptions. They do not have an iota of fear of getting caught in the act and being humiliated. In surah Ikhlaas they have conveniently changed the meaning of Ahad into Wahid. And here they have recklessly changed the meaning of Bi to Fi or Min in verse 113:1. This selection of wrong meaning does not mean that the eminent translators lack Arabic translation skills, but this shows that their concern for preserving traditionalism is far greater than the intactness of the message by the honorable messenger. They are so blinded to the facts that they cannot differentiate between the 3 simple prepositions which even a learner who is a beginner of the Arabic language could identify. The onus of responsibility falls on them, for misleading the lovers of "Quran" and distorting the message meant for the agitated minds. Sadly "Muslims" all over the world rely on this book for guidance without making an effort to understand on their own. 

The world will not forgive these eminent "doctors of Islam" who are misleading the masses to follow wrong interpretation of “Quran”. The malady in which the whole world is suffering, especially "Muslims" is only because of these self-proclaimed doctors / scholars. If the "Muslims want to change their present condition they should change their doctors and take a second opinion about their beliefs as to - Why their plight is not improving? 
Is Allah is unjust? Why His promise is failing, or is it that we have not understood the correct message of “Quran”?

The promises can only be attained if we open up the omnipotent mind and simply stop following blindly the so called doctors / scholars and question each and every diktat of theirs. We should also introspect our own ideologies. The true guidance is with our Rabb only. So follow our Rabb as it has the potential to grow and take us out from the labyrinth of ignorance to light. This feat is possible because our fertile mind possesses the quality to germinate (Falaq) that is to sow new seeds in order to revive / reform again and awaken the dormant mind towards positive virtue - this is what the respected author's concern is throughout the entire "Quran".
Coming to the point  قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ  - Say, I seek refuge in the Lord of daybreak / dawn - کہہ دو صبح کے پیدا کرنے والے کی پناہ مانگتا ہوں - in urdu. This traditional translation makes one feel that we are seeking refuge from the Rabb in the same way as we ask for refuge from the Shaitaan أعوذ بالله من الشيطان الرجيم  - Since childhood we have been taught that we should ask Allah for protection from the Satan - the accursed. But this was perplexing to me as to why do we have to seek protection or refuge from the Rabb or in the lord of daybreak? Instead of asking for help from the Rabb, we are asking for refuge from Rabb as if Rabb is as dangerous as Satan. And this was even more confusing that, why do we have to ask for refuge from / in the Lord of the dawn, when there is no فى  (Fi) orمن  (Min) used in the verse (113:1).

The traditionalist have portrayed as though there are different lords for different times. Because of this a question pops up in my mind, are there different Rabbs for different timings? It compelled me to think on those lines - God of dawn, God of afternoon, God of evening, and God of night - I began to think all such humbugs. Since I had always believed throughout my life that God was only one, I could not understand this context at that time. Why emphasis is given to God of Dawn - was a bit confusing and this always lingered in the mind. I had been a thinking child, always reasoning and creating questions for myself. These anxieties led me towards the light and one day I had the answers to my multiple curiosities. 

Here the traditional translators by their vague translations are making a general impression that the Lord of dawn is a deity who is protecting us and we should come under His protection for our safety and ward off evil. But the truth is that the beloved messenger is instructing us to protect ourselves along with our Rabb who is as precious as our own body part. The actual translation should be- "I seek protection with the germinal mind". The meaning of بِرَبِّ   is- with Rabb and not - in Rabb or - from Rabb as portrayed by many translators in various languages.

As the surah suggests that every individual has to seek / find the protection along with the Rabb and not alone. Rabb and 'We' are not two different entities but one and they are inseparable. The Rabb is the cause of our physical existence and all encompassing that. The general perception is that the Rabb or God is not part of us and we have to pray or cry in order to seek His help or attention, like a baby who cries for milk when hungry. We firmly believe that somebody divine who resides at the 7th Heaven sees and hears our prayers and judges all our actions or acting. But here the respected author is instructing us to protect our-self along with the Rabb who is within us. When - with (Bi) is attached to Rabb it signifies a sense of belonging, possession or presence with or within ourselves. When we realize that the Rabb is an integral part of us, like how eyes, ears, tongue, hand, legs etc are, we become more confident, fearless and responsible and more accountable that the Rabb is an integral part of us and we cannot escape from Him.

 And if we plead with our own part of body, to protect us as being portrayed by the traditional translators, then it seems more absurd to us. This absurdity made me think if the Rabb is an integral part of us why we should call Him to protect us or why we seek refuge in or from Him. On the contrary it becomes our duty to protect Him (Rabb) from any harm, same way as it becomes our duty to protect our body organs along with our mind or consciousness from getting wounded. 

Non physical things depend on physical things and vice versa. A lung depends on air, eyes depend on light, tongue depends on speech, Brain depends on mind etc. All our physical entity depends on non physical entity. Physical entities are temporary, superficial and useless without these powerful everlasting invisible entities. They are the driving force behind every vehicle. {Preposition is used it show the position of the noun.} Here the noun is Rabb and the preposition Bi (with) attach
ed to it, which is emphasizing on the position of Rabb within our self or with us. This is what bi-rabbi means.

Like everyone I was also under the belief that Rabb is that entity which is not a part of us and it is in the Rabb's domain to protect us from evil forces, hence we are praying to him and seeking protection from him. But the fact is Rabb is the head of our whole unit and is embedded in our own system. We have to take care of it in order to receive benefits from it. The System Rabb plays a vital role in deciding how we will spend our lives. It is closer than our jugular vein (50:16).

As the surah suggests that every individual has to seek / find the protection along with the Rabb and not alone. Rabb and We are not two different entities but one. In other words for the sake of understanding I may rephrase it and say I seek protection along with my family. So family and I are one - one unit, I am not alone. I am concerned or attached to my whole family. Rabb and I are not isolated but are one entity. If I want to live a proper life I should take care of my Rabb and Rabb will take care of me. As my family and I are not separate but one unit, same way me and my rabb are one unit, not separable.

Brain a physical organ has somewhat similar qualities / faculties / characters as of non-physical or invisible mind but it has its limitations. Rabb or mind is everywhere but brain cannot travel everywhere. The brain is like a station which catches the frequency of waves of mind and is broadcasted through the tongue or like a computer which is futile without its software. As without air, lungs are useless, same way without mind or rabb brain is useless.  We observe that the brain is the power house of our body, which houses multiple faculties that commands the whole body to function. For example, the brain controls emotional, physical activity, the digestive system and bowel movements of the body. The Role of Rabb is greater than that of the brain. The mind / Rabb shapes our life, our thoughts which ultimately decide the course of our destiny. Brain acts as a transformer, which receives and stores the frequency from the mind and turns it into action. There are many faculties in the brain. But the brain catches a particular frequency which is compatible with the strength of memory or capacity of the brain. The strength of the storage or the memory capacity depends on what and how much data your brain receives or is capable of receiving. If the data is good and productive the frequency will tune up and will be focused to that capability or faculty. The data that we feed into the brain through mind are like seeds which germinate (falaq) and grow into a good or a bad tree. Quran talks about Kalimat which are actually not words but are various processes of communication between us and our mind. Expressions / assertions / words are actually energies which affect us in our growth or even stagnation. Quran has explained this in parables (14:24-27).

The chapter is about the characteristics or nature of the mind (Rabb) to germinate. The basic meaning of the word AL-FALAQ /الْفَلَقِ  is to break, as used in breakthrough or breaking of the seed, it also means to crack as used in cracking of eggs or emergence of light from darkness – But to term the word falak as day-break or the dawn is doing injustice with the context and the message. Terming Rabb as Lord of day-break or King of night break does not make any sense; neither does it convey any message to the readers. Mind has a peculiar nature - to give birth to ideas good or bad and that needs to be protected or taken care of, from the evil (Sharr) thoughts. Actually Rabb is like our fertile ground, whatever seed we sow, it will germinate and become a good tree or a bad tree, depends on what we have sown in and how we have protected or nourished it. Hence I have taken the meaning of FALAQ as germination, in accordance with the lexicon.

QUL is an order to be attentive, from a sincere teacher, to educate our-self about the germinal nature of the mind. Germination means the ability to grow after a period of dormancy, for example - the sprouting of a seedling from a seed. Al-Falaq is a specific quality describing the Rabb and its anomalous behavior to germinate.

How we should seek protection is explained in verse 2-5 and surah 114. Man is endowed with free will and we have been warned by the respected author to be careful about the germinal nature of mind and the evil which takes birth inside it. If it is not guarded from the sneaking evil around us it can create discontent, dispute and finally we can fall from our paradise. It is up to us whether to make our Rabb as our friend or our enemy, either ways He will be our constant companion.

   
بسم الله الرحمن الرحيم

With the identification of the System, The Rehmaan, The Rahim

INTERPRETATION:

    قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ

(1) Say “I seek protection with the germinal mind


      
 مِن شَرِّ مَا خَلَقَ

(2) From evil, what He created / evevolved (given birth)


      
 وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ

(3) And from darkness of evil, when advances   

      وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ

(4) And from the inspiring evil, in the firm beliefs  

       
 وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ

(5) And from the evil of (the) envious one when he envies".


الْعُقَدِ - Genitive masculine noun are the deep rooted beliefs that dwells and breeds in the mind. The beliefs are created by the germination of certain idea or doctrine and then it is lodged in the mind. That's why the author's deep concern is to protect the mind from germinating wrong doctrine that can lead to wrong beliefs, resulting in ruining the mind and the life at large. عقيدة (doctrine) is the derivative of عقد.


نفاثات  - genitive plural noun which means to blow or inspire. Protection is also sought from jealous people whose practice of envy can ruin us. Gossips, false propaganda and rumors are evils (sharr) that can destroy anyone, so the respected author recommends us to take precaution from such evils by not getting inspired by it.


SURAH FALAQ FROM TRADITIONAL POINT OF VIEW:  

According to traditionalists the honorable messenger was under the effect / spell of magic, and this was the reason why surah Falaq and surah Naas were revealed - to break the magical spell, that is why these surahs are called Mu'avvizatain (Two surahs of refuge). These surah's are the main references given by the practitioners of "black magic" to support their belief. And these types of translations are the main cause of authenticating the irrational beliefs of the common man in believing in supernatural powers, thus affecting their normal life. They say that if the “holy messenger” can be affected by magic so why can't an ordinary person like us come under its spell.
In fact in the surah Bani Israel 17 verse 47 clearly states that - the wrong-doers say that you are following a person affected by magic - and in surah 13:11 according to traditional interpretation it states that the messenger is protected from front and behind - - it is clearly stated that, it is the wrong doer or evil people who believe in this story, and that the messenger was affected by magic. "Quran" simply wants to clarify that here it is evil people / one who thinks negatively- it is they who believe in magic and not the wise.  

So there is a contradiction in traditional belief and traditional translation itself. Just think before believing in anything - This is my only concern. Please your common sense. No offense intended.

Quran states that the wrong-doers believed that the honorable messenger was under some magical influence. Our traditional thinkers who also believe in the same way as those of the wrong doers, that the messenger was under the spell of black magic for the during six months period of propagation. And based on this Hadith, people wrote a fictional novel like the ‘Satanic verses’.

MAIN PURPOSE OF THE SURAH:

We are cautioned here to take care of our Mind. Not being entrapped or letting any negativity nurture in it. One must be in complete control mentally, prior to the culmination of any evil thoughts. Promote the cultivation of positivity, thus breaking away from the shackles of wrong beliefs and not getting blown away by wrong environment or peer pressure. Here we learn that Falaq is to germinate our mind in order to bring in positive reformation and revival.

The anomalous nature of mind is such that it will protect us only if we take care of it from evil surroundings which prompt us to act otherwise. Understanding the Rabb and achieving peace of mind is the main concern of the surah and the entire "Quran" too.

 So take care of your Rabb and it will take care of you by default and that‘s no secret.















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