SURATUL AL FALAQ
Sura hii ilishuka Madina. Masimulizi yanayoelezwa na baadhi ya wafasiri juu ya sababu za kushuka kwa sura hii, hayapatikani katika hadithi zilizo sahihi, hivyo hayakubaliwi.
Aya 3. Shari ya Alivyoviumba. Vitu vyote vilivyoumbwa vimeumbwa kwa ajili ya heri. Lakini pengine vinakuwa shari kama vitumiwe vibaya. Hivyo tumefundishwa tuombe tuepushwe na ubaya huu. Pengine inasemwa shari hiyo ni Shetani ambaye anaweza kuleta madhara makubwa, basi tunaomba ili tulindwe na shari yake. Pengine shari hii ni Jahanamu.

Aya 4. Ghaasiq, "Giza la usiku," ni kila kitu kinachotia giza katika moyo wa mtu na kinachomzuia kufuata mwongozo au kupata njia ya raha na neema.

Aya 5. Wanaopulizia mafundoni, maneno haya yametumiwa kwa muhaawara kuonyesha watu wanaotia vizuizi katika shauri au kazi ya mtu isimalizike, na wanaopulizia wasiwasi na maoni mabaya, au uadui katika mafundo yaani mafundo ya urafiki, udugu, mapatano ya kazi au ujamaa, ili kutokee kutosikilizana na machafuko.

Aya 6. Hasidi ni mtu mwenye husuda ambaye hutaka kupata kitu kile kile kilichoko kwa mtu mwingine kiwe kwake yeye na yule mwenye nacho akikose. Tunafundishwa hapa tulindwe na tabia hii mbaya inayomchukiza sana Mwenyezi Mungu. Mtume s.a.w. alisema: "Jiepusheni na husuda, maana husuda inakula wema kama moto unavyokula kuni" (Abu Dawud). Pia Mtume s.a.w. akasema, "Husuda ndio ugonjwa unaohilikisha mataifa" (Tirmidhi).

This surah and the 114th (and last) surah in the Qur'an, an-Nās, are collectively referred to as al-Mu'awwidhatayn, "the Refuges", as both begin with "I seek refuge"; an-Nās tells to seek God for refuge from the evil from within, while al-Falaq tells to seek God for refuge from the evil from outside, so reading both of them would protect a person from his own mischief and the mischief of others.
Regarding the timing and contextual background of the believed revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which indicates a revelation in Mecca rather than in Medina. Early Muslims were persecuted in Mecca where Muhammed was not a leader, and not persecuted in Medina, where he was a protected leader.
The word "al-Falaq" in the first verse, a generic term referring to the process of 'splitting', has been restricted in most translations to one particular type of splitting, namely 'daybreak' or 'dawn'.[10]
Verse 4 refers to one of the soothsayer's techniques: partially tying a knot, uttering a curse, spitting into the knot and pulling it tight. In the pre-Islamic period, soothsayers claimed the power to cause various illnesses. According to soothsayers the knot had to be found and untied before the curse could be lifted. This practice is condemned in verse 4.[11]