| 1. بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ English Transliteration: Bismi Allāhi ar-Raḥmāni ar-Raḥīm Bengali Transliteration: বিসমিল্লাহির রাহমানির রাহিম Literal English: In the name of Allah, the Most Gracious, the Most Merciful Literal Bengali: আল্লাহর নামে, যিনি পরম করুণাময়, অতি দয়ালু | Root: اسم (ʾ-s-m): ism – name; الله (ʾ-l-h): Allah – God; رحم (r-ḥ-m): raḥma – mercy Derived Words: ism (name), Allah (God), raḥmān (Most Gracious), raḥīm (Most Merciful) Semitic Cognates: Hebrew: shem (name), El (God), raḥamim (mercy); Aramaic: shma (name), Alaha (God), raḥma (mercy) | Makki. Formulaic opening, used at the start of every surah except one. Early exegetes (Mujahid, Maqatil) note it as a marker of seeking blessing and divine aid. Tafsir Maqatil: Emphasizes invoking Allah’s mercy before seeking protection. Tabari: Stresses the universality of Allah’s mercy. Consensus: All mufassirun agree on its function as an invocation and its deep connection to the themes of mercy and protection. Hadith: Widely reported in authentic hadith as the opening of revelation (Bukhari, Muslim). | Quranic Cross-References: 1:1 (Al-Fatiha), 27:30 (Letter of Sulayman). The invocation is a recurring motif, emphasizing mercy and divine aid at the start of actions and supplications. |
| 2. قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ English Transliteration: Qul aʿūdhu birabbi al-falaq Bengali Transliteration: কুল আউযু বিরাব্বিল ফালাক Literal English: Say: I seek refuge with the Lord of the daybreak Literal Bengali: বলুন: আমি আশ্রয় চাই ভোরের প্রভুর কাছে | Root: قال (q-w-l): qul – say; عوذ (ʿ-w-dh): aʿūdhu – I seek refuge; رب (r-b-b): rabb – lord; فلق (f-l-q): falaq – daybreak, splitting Derived Words: qawl (speech), istiʿādhah (seeking refuge), rabb (nurturer), falaq (dawn, splitting) Semitic Cognates: Hebrew: peleq (split), rab (master), baqar (dawn, split); Aramaic: pelaga (divide), rabba (lord) | Makki. Asbab al-Nuzul: Revealed as protection against sorcery and evil, especially after the Prophet was affected by magic (Ibn Sa'd, Tabari). Early Tafsir: Mujahid: "Falaq" means morning or the break of dawn. Maqatil: "Falaq" is all that Allah splits open—dawn, seeds, eggs. Tabari: Prefers the meaning of "dawn" but includes all things split by Allah. Disagreement: Some (Qurtubi) expand "falaq" to all creation; others (Zamakhshari) restrict to dawn. Hadith: Authentic reports (Bukhari, Muslim) confirm the Prophet recited this for protection. | Quranic Cross-References: 6:96 ("He is the cleaver of daybreak"), 113:1-5 (entire surah). The motif of seeking refuge is echoed in 7:200, 16:98, and 41:36, all instructing to seek Allah’s protection from evil. |
| 3. مِن شَرِّ مَا خَلَقَ English Transliteration: min sharri mā khalaq Bengali Transliteration: মিন শাররি মা খালাক Literal English: From the evil of what He has created Literal Bengali: তিনি যা সৃষ্টি করেছেন, তার অমঙ্গল থেকে | Root: شر (sh-r-r): sharr – evil; خلق (kh-l-q): khalaq – created Derived Words: sharr (evil), khalaq (creation), makhluq (created being) Semitic Cognates: Hebrew: ra (evil), bara (create); Aramaic: sharra (evil), bara (create) | Makki. Tafsir Mujahid: All evil in creation, both seen and unseen. Maqatil: Includes humans, jinn, animals, and all harmful things. Tabari: Generalizes to every created thing that can cause harm. Consensus: All agree it is a comprehensive seeking of protection. Modern: Some scholars (e.g., M. Asad) note the verse’s universality, not demonizing creation but recognizing potential harm. | Quranic Cross-References: 23:97 ("My Lord, I seek refuge in You from the suggestions of the devils"), 16:98. The concept of seeking refuge from evil is a recurring theme, emphasizing Allah’s protection over all creation. |
| 4. وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ English Transliteration: wa min sharri ghāsiqin idhā waqab Bengali Transliteration: ওয়া মিন শাররি ঘাসিকিন ইযা ওয়াকাব Literal English: And from the evil of darkness when it settles Literal Bengali: আর অন্ধকার যখন নেমে আসে, তার অমঙ্গল থেকে | Root: غسق (gh-s-q): ghasaq – darkness; وقب (w-q-b): waqab – to enter, settle Derived Words: ghasaq (nightfall), waqab (penetrate, settle) Semitic Cognates: Hebrew: ḥoshekh (darkness), ba (come in); Aramaic: ḥashokha (darkness), waqab (enter) | Makki. Tafsir Mujahid: "Ghasiq" is the night; "waqab" is when it becomes dark. Maqatil: Specifically refers to the moon or night when darkness intensifies. Tabari: Includes all dangers that emerge at night. Disagreement: Some (Qurtubi) say it refers to the moon, others (Zamakhshari) to general darkness. Hadith: Authentic narration (Ahmad, Tirmidhi) – the Prophet sought refuge at nightfall. | Quranic Cross-References: 6:76 ("When the night covered him with darkness"), 79:29. Night as a time of potential harm is a motif in the Quran, highlighting the need for divine protection. |
| 5. وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ English Transliteration: wa min sharri an-naffāthāti fī al-ʿuqad Bengali Transliteration: ওয়া মিন শাররি নাফফাসাতি ফিল উকাদ Literal English: And from the evil of the blowers in knots Literal Bengali: আর গিঁটে ফুঁ দেয় যারা, তাদের অমঙ্গল থেকে | Root: نفث (n-f-th): nafatha – to blow; عقد (ʿ-q-d): ʿuqad – knots Derived Words: naffāthāt (female blowers), ʿuqad (knots), ʿaqd (contract, tie) Semitic Cognates: Hebrew: naphash (to blow), eqed (knot); Aramaic: naphsha (to blow), ʿiqda (knot) | Makki. Asbab al-Nuzul: Linked to incident of magic against the Prophet (Ibn Sa'd, Tabari). Tafsir Mujahid: Refers to women practicing sorcery. Maqatil: Specifically female sorcerers who blow on knots. Tabari: Generalizes to all who practice magic. Disagreement: Some (Qurtubi) say it includes all forms of harmful magic. Hadith: Bukhari, Muslim – Prophet sought refuge from magic. | Quranic Cross-References: 2:102 (on magic and sorcery), 7:117-118 (Moses and the magicians). The motif of knots and blowing is associated with magic in the Quranic worldview. |
| 6. وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ English Transliteration: wa min sharri ḥāsidin idhā ḥasad Bengali Transliteration: ওয়া মিন শাররি হাসিদিন ইযা হাসাদ Literal English: And from the evil of the envier when he envies Literal Bengali: আর হিংসুক যখন হিংসা করে, তার অমঙ্গল থেকে | Root: حسد (ḥ-s-d): ḥasad – envy; حاسد (ḥāsid): envier Derived Words: ḥasad (envy), ḥāsid (envier) Semitic Cognates: Hebrew: ḥasad (envy); Aramaic: ḥasda (envy) | Makki. Tafsir Mujahid: Every envier who acts on envy. Maqatil: Refers to those who harm others out of jealousy. Tabari: Generalizes to all forms of envy. Disagreement: Some (Razi) discuss psychological vs. practical harm. Hadith: Bukhari, Muslim – Prophet warned against envy. | Quranic Cross-References: 12:8-9 (envy of Yusuf’s brothers), 4:54. Envy is repeatedly condemned in the Quran as a source of harm and discord. |