Tafsir al-BaghawiAl-Baghawi

Surah al-Falaq was revealed in Madinah. (1)

In the name of Allah, the Most Compassionate, the Most Merciful.

“Say, ‘I seek refuge with the Lord of daybreak.’” (1)

Regarding “Say, ‘I seek refuge with the Lord of daybreak,’” Ibn Abbas and Aishah, may Allah be pleased with them, said: A Jewish boy used to serve the Messenger of Allah, peace and blessings be upon him. The Jews gradually worked upon him (2) until he took some hair from the Prophet’s head, peace and blessings be upon him, along with several teeth from his comb. He gave them to the Jews, who cast a spell using them. Labid ibn al-Asam, a Jewish man, undertook this; and the two surahs were revealed concerning him. (3)

Abu Hamid Ahmad ibn Abd Allah al-Salihi informed us; Abu Said Muhammad ibn Musa al-Sayrafi informed us; Abu al-Abbas Muhammad ibn Yaqub al-Asamm narrated to us; Muhammad ibn Abd Allah ibn [Abd al-Hakam] (4) narrated to us; Anas ibn Iyad informed us from [Hisham], (5) from his father, from Aishah, that the Prophet, peace and blessings be upon him, was afflicted by magic, to the point that he would imagine he had done something when he had not done it. He supplicated his Lord, then said: “Have you realized that Allah Most High has given me an answer regarding the matter about which I sought His guidance?”

Aishah said: “What was that, O Messenger of Allah?”

He said: “Two men came to me. One of them sat by my head and the other by my feet. One said to his companion, ‘What ails this man?’ The other replied, ‘He is under a spell.’ He asked, ‘Who cast the spell upon him?’ He replied, ‘Labid ibn al-Asam.’ He asked, ‘In what was it placed?’ He replied, ‘In a comb, hair caught in it, and the spathe of a male date palm.’ He asked, ‘And where is it?’ He replied, ‘In Dharwan—a well among the Banu Zurayq.’”

Aishah said: The Messenger of Allah, peace and blessings be upon him, went to it, then returned to Aishah and said: “By Allah, its water is as though”

(1) Ibn al-Jawzi said in Zad al-Masir, 9:270: “There are two views concerning it. The first is that it is Madinan; Abu Salih narrated this from Ibn Abbas, and Qatadah and others held this view. The second is that it is Makkan; Kurayb narrated this from Ibn Abbas, and al-Hasan, Ata, Ikrimah, and Jabir held this view. The first is more correct, as indicated by the fact that the Messenger of Allah, peace and blessings be upon him, was affected by sorcery while he was with Aishah, whereupon the Muawwidhatayn (the two surahs of seeking refuge) were revealed to him.” (2) In manuscript A: fa-dhahabat (then she went). (3) Ibn Kathir cited it in his Tafsir, 4:575, from al-Tha'labi, then said: “He cited it in this manner without a chain of transmission. It contains something unusual, and some parts of it contain serious objectionability; although some parts have supporting evidence in what has preceded. And Allah knows best.” (4) In manuscript A: Abd al-Hakim. The correct reading is what has been established in the text. (5) In manuscript A: Hashim. The correct reading is what has been established in the text.
سُورَةُ الْفَلَقِ مَدَنِيَّةٌ (١) بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ﴿قُلْ أَعُوَذُ بِرَبِّ الْفَلَقِ (١) ﴾ ﴿قُلْ أَعُوَذُ بِرَبِ الْفَلَقِ﴾ قَالَ ابْنُ عَبَّاسٍ، وَعَائِشَةُ ﵄: كَانَ غُلَامٌ مِنَ الْيَهُودِ يَخْدِمُ رَسُولَ اللَّهِ ﷺ [فَدَبَّتْ] (٢) إِلَيْهِ الْيَهُودُ، فَلَمْ يَزَالُوا بِهِ حَتَّى أَخَذَ مُشَاطَةَ رَأْسِ النَّبِيِّ ﷺ وَعِدَّةَ أَسْنَانٍ مِنْ مُشْطِهِ، فَأَعْطَاهَا الْيَهُودَ فَسَحَرُوهُ فِيهَا، وَتَوَلَّى ذَلِكَ لَبِيدُ بْنُ الْأَعْصَمِ، رَجُلٌ مِنْ يَهُودَ، فَنَزَلَتِ السُّورَتَانِ فِيهِ (٣) أَخْبَرَنَا أَبُو حَامِدٍ أَحْمَدُ بْنُ عَبْدِ اللَّهِ الصَّالِحِيُّ، أَخْبَرَنَا أَبُو سَعِيدٍ مُحَمَّدُ بْنُ مُوسَى الصَّيْرَفِيُّ، حَدَّثَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ الْأَصَمُّ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ [عَبْدِ الْحَكَمِ] (٤) أَخْبَرَنَا أَنَسُ بْنُ عِيَاضٍ عَنْ [هِشَامٍ] (٥) عَنْ أَبِيهِ عَنْ عَائِشَةَ أَنَّ النَّبِيَّ ﷺ: طُبَّ حَتَّى أَنَّهُ لَيُخَيَّلُ إِلَيْهِ أَنَّهُ قَدْ صَنَعَ شَيْئًا وَمَا صَنَعَهُ، وَأَنَّهُ دَعَا رَبَّهُ، ثُمَّ قَالَ: أَشَعَرْتِ أَنَّ اللَّهَ تَعَالَى أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ، فَقَالَتْ عَائِشَةُ: وَمَا ذَاكَ يَا رَسُولَ اللَّهِ؟ قَالَ: جَاءَنِي رَجُلَانِ فَجَلَسَ أَحَدُهُمَا عِنْدَ رَأْسِي وَالْآخَرُ عِنْدَ رِجْلَيَّ، فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ: مَا وَجَعُ الرَّجُلِ؟ قَالَ الْآخَرُ: هُوَ مَطْبُوبٌ قَالَ: مَنْ طَبَّهُ؟ قَالَ لَبِيدُ بْنُ الْأَعْصَمِ قَالَ: فِي مَاذَا؟ قَالَ: فِي مُشْطٍ وَمُشَاطَةٍ وَجُفِّ طَلْعَةٍ ذَكَرٍ، قَالَ: فَأَيْنَ هُوَ؟ قَالَ: فِي ذَرْوَانَ -وَذَرْوَانُ بِئْرٌ فِي بَنِي زُرَيْقٍ -قَالَتْ عَائِشَةُ: فَأَتَاهَا رَسُولُ اللَّهِ ﷺ، ثُمَّ رَجَعَ إِلَى عَائِشَةَ، فَقَالَ: وَاللَّهِ لَكَأَنَّ مَاءَهَا
(١) قال ابن الجوزي في زاد المسير: ٩ / ٢٧٠ "وفيها قولان: أحدهما: مدنية، رواه أبو صالح عن ابن عباس، وبه قال قتادة في آخرين. والثاني مكية: رواه كريب عن ابن عباس، وبه قال الحسن، وعطاء وعكرمة، وجابر. والأول أصح، ويدل عليه أن رسول الله ﷺ سحر وهو مع عائشة، فنزلت عليه المعوذتان". (٢) في "أ" فذهبت. (٣) ذكره ابن كثير في تفسيره: ٤ / ٥٧٥ عن الثعلبي ثم قال: "هكذا أورده بلا إسناد وفيه غرابة وفي بعضه نكارة شديدة، ولبعضه شواهد مما تقدم والله أعلم". (٤) في "أ" عبد الحكيم، والصحيح ما أثبت. (٥) في "أ" هاشم، والصحيح ما أثبت.

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