we are looking onto the twenty-second post of our continuing discourse titled “The Literary Elegance of the Noble Qur’an.”
Yesterday we explored an important linguistic feature: the word “knots.” We observed that in many places within the Qur’an, this word does not appear in its literal, physical meaning. Rather, it is employed metaphorically, conveying a deeper rhetorical sense. As an example, we discussed the supplication of Prophet Musa (Alaihis Salam) when he prayed to Allahﷻ to remove the “knot” from his tongue. We saw through numerous evidence that the word there does not refer to a physical knot tied on the tongue, but instead to an impediment or difficulty in speech.
And from the evil of those who blow into knots
Today we turn to another verse where the same expression appears. This is found in Surah Al-Falaq (Chapter 113) of the Qur’an. While in the story of Musa the word appeared in the singular, here it appears in the plural.
Allahﷻ commands the Prophetﷺ: “Say: I seek refuge in the Lord of the dawn.”
In other words, O Prophetﷺ, declare that you seek protection from the Lord who brings forth the dawn—the Lord of the early morning.
The verse continues: “From the evil of that which He created.”
This is straightforward. It means seeking protection from any harm that may arise from anything Allahﷻ has created.
Then the next verse says: “From the evil of darkness when it spreads.”
Darkness itself carries certain harms. When there is light, everything appears clear and visible. But when darkness descends, confusion and fear arise. One may imagine dangers where none exist; unseen threats may appear. From the harms that arise during such darkness, we seek refuge in Allahﷻ .
Then comes the fourth verse, the one relevant to our discussion: “And from the evil of those who blow into knots.”
Here the plural word for knots appears.
Finally, the surah concludes: “And from the evil of the envier when he envies.”
The harm of envy is easily understood. When someone envies another person, he may attempt to obstruct, disturb, or harm the one he envies. Therefore Allahﷻ teaches us to seek refuge from such malicious envy.
Now, when we examine these verses, the meanings of most parts are clear: the harm of created things, the harm of darkness, the harm of envy. But the phrase “those who blow into knots” is not immediately clear. The literal words are understandable, yet the intended meaning requires explanation.
Because of this, many interpreters have offered a particular explanation. They say that this verse refers to sorcerers who perform magic by blowing into knots. According to this view, magicians would tie knots in strings and blow upon them while reciting spells, and the verse was revealed to seek protection from such acts.
Some scholars further claim that the phrase mentions women because, according to them, women were supposedly the ones who practiced such sorcery in earlier times.
However, when we examine the Qur’an itself, we notice something crucial: nowhere in this surah is there any contextual indication that it is speaking about sorcery or magicians. The verses only mention harm from creation, darkness, those who blow into knots, and envy. There is no explicit reference to magic.
If someone insists that the verse refers specifically to sorcery, there must be clear evidence supporting that interpretation.
Where does this claim come from?
Some later commentaries (tafsir works) narrate a story. According to this story, someone supposedly cast a spell upon the Prophetﷺ Muhammad. It is said that the Prophetﷺ sent companions—such as Ali, Zubair, and Ammar ibn Yasir—to a well. They supposedly found a bundle containing strands of the Prophetﷺ’s hair, teeth from his comb, and a thread tied with twelve knots. Then, according to the story, Surahs Al-Falaq (113) and An-Nas (114) were revealed. As each verse was recited, one knot loosened until all twelve knots were undone.
This narration appears in the commentary of a later writer named Tha‘labi.
But here is the crucial issue:
That report is presented without any chain of transmission. There is no reliable source, no hadith reference, no list of narrators—nothing. It simply claims that Ibn Abbas and Aisha supposedly said this, yet it provides no authentic route through which they transmitted it.
Because of this lack of evidence, the well-known commentator Ibn Kathir rejected the report. He clearly stated that it is unsupported and unreliable, since no authentic chain accompanies it.
Similarly, the scholar Ibn Hajar criticized related narrations, explaining that versions reported elsewhere either contain weak narrators or broken chains of transmission.
Thus, even according to the scholars cited by those who promote the story, the report itself is not reliable evidence.
Therefore, we cannot claim that Surahs 113 and 114 were revealed specifically because of sorcery.
In fact, these two chapters are widely understood as general prayers seeking refuge from all forms of evil, particularly the evils associated with Satan.
Moreover, if we examine the claim carefully, several logical questions arise.
First: the verse mentions women who blow into knots.
If this were referring to sorcery in general, why mention only women? What about men who practice magic?
According to the same narrative, the one who allegedly cast the spell on the Prophetﷺ was Labid ibn al-A‘sam, a man, a Jewish male. If the verse were revealed about that incident, the wording should logically refer to male sorcerers, not women.
Second: throughout history, those accused of magical deception have overwhelmingly been men, not women. Stories and folklore may depict “old witches,” but in reality, most practitioners of such fraudulent rituals are male.
Third: if the verse were teaching protection against sorcery, why would it mention only one specific method—blowing into knots? Sorcery, according to those who claim it exists, supposedly has many methods. Would divine guidance mention just one technique while ignoring the rest?
If Allahﷻ intended to teach protection from sorcery, the Qur’an could simply say:“from the evil of the sorcerer.”
That would cover every method. Divine guidance is complete and perfect; it would not leave gaps.
Therefore, interpreting this verse as referring to magical knot-blowing becomes highly problematic. Instead, when we consult authentic hadith, we find a much clearer explanation of the metaphor.
In Sahih al-Bukhari (Hadith 1142), Abu Hurairah narrates that the Prophetﷺ said:
When a person sleeps, Satan ties three knots at the back of his head, saying: “The night is long, so sleep.”
If the person wakes and remembers Allahﷻ , one knot is undone.
If he performs ablution, another knot is undone.
If he stands in prayer, the third knot is undone.
But if he remains asleep, the knots remain and he wakes sluggish and lazy.
Here we see clearly that the Prophetﷺ himself used the word “knots” metaphorically. Satan is not physically tying ropes on a person’s head. Rather, he implants negative thoughts and spiritual lethargy that prevent the believer from worship.
Thus the Qur’anic phrase about blowing into knots fits naturally within this same metaphorical framework.
Another hadith reported in Sunan al-Darimi mentions a supplication of the Prophetﷺ in which he sought refuge from the blowing of Satan.
This indicates that “blowing” can refer to Satan’s whispering influence—his unseen attempts to corrupt human thoughts and intentions.
When we understand the verse in this way, it harmonizes perfectly with the next chapter, Surah An-Nas, which explicitly speaks about: “the whisperer who whispers in the hearts of mankind.”
Both chapters teach believers to seek refuge from Satan’s unseen influence.
Therefore, the phrase “those who blow into knots” is best understood as a rhetorical expression describing satanic influences that bind the heart and inject evil thoughts—not literal knots tied by sorcerers.
Just as the “knots” tied during sleep are spiritual obstacles preventing worship, the “blowing into knots” symbolizes the ways Satan disrupts faith and devotion.
In conclusion, the verse does not refer to sorcery. Rather, it teaches believers to seek refuge from the subtle and destructive influences of Satan, who attempts to corrupt human hearts and divert them from worship.
That is the profound literary and spiritual meaning conveyed in this remarkable expression of the Qur’an.
Now let us understand the meaning carefully. When we read the verse:
“Qul a‘ūdhu birabbil-falaq” — Say: I seek refuge in the Lord of the dawn.
What does this mean?
Although Allahﷻ is the Lord of all times, the verse specifically mentions the dawn. In other words, we say: “O Allahﷻ , I seek protection from the Lord of the dawn.” The One who brings the dawn into existence is the One from whom we seek protection.
Then the verse continues: “Min sharri mā khalaq” — From the evil of what He created.
From what should we seek protection? From the harms that may arise from any of Allahﷻ ’s creations.
Anything created by Allahﷻ may become a source of harm to us. Harm may come from anywhere. Even an animal that appears gentle—like a goat or a cow—can harm you. Harm may come from other human beings. A husband may harm his wife; a wife may harm her husband. Any creation of Allahﷻ may become a means through which harm reaches us.
Therefore Allahﷻ teaches us to seek refuge from the harms that may come from His creation. These are outward harms—physical harms—not spiritual ones.
Then comes the next verse: “Wa min sharri ghāsiqin idhā waqab” — And from the evil of darkness when it spreads.
Darkness can also bring harm. In darkness our vision becomes unreliable; we may misperceive things. Many of the fears people imagine—ghosts, spirits, and the like—are associated with darkness. Such fears rarely arise in bright daylight. Darkness allows the mind to imagine things that do not exist.
When people see something unclear in the dark, they may imagine it to be a ghost or spirit. Sometimes they become so frightened that they faint, claiming a spirit attacked them. Yet such illusions occur mostly at night.
Moreover, crimes and attacks are often committed under the cover of darkness. If someone attempts violence in broad daylight, witnesses may see it. But if it happens at night, it may go unnoticed.
Thus harm can indeed increase during the night. That is why it is appropriate to seek protection specifically from the harm of darkness when it spreads.
Up to this point the verses refer mainly to physical harms—things that may attack or injure us. But the next verse introduces another type of protection: spiritual protection.
Satan once asked Allahﷻ for respite and vowed to mislead human beings. He attempts in many ways to divert people away from worship and obedience. He interferes with acts of devotion and tries to lead people away from righteousness.
Therefore Allahﷻ teaches us to seek refuge from him. The verse says:“Wa min sharri an-naffāthāti fil-‘uqad” — From the evil of those who blow into knots.
The phrase “blowing into knots” is an expression used to describe someone who does evil or causes corruption. In common speech it can refer to someone who performs harmful acts.
Here it refers to Satan and the evil forces that attempt to corrupt people spiritually. When we say we seek refuge from those who blow into knots, we are asking Allahﷻ to protect us from the influence of Satan.
It is important to understand something here: Satan does not have the power to cause physical illnesses or material harm like headaches or fever. He cannot directly inflict such things. His power lies elsewhere.
His influence is this:
- When a person tries to do good, Satan tries to stop him.
- When a person tries to avoid evil, Satan tries to push him toward it.
This temptation—this whispering and incitement—is what is meant by Satan’s blowing.
Therefore the meaning of the verse is: “I seek refuge from the evil influence of Satan who attempts to corrupt the human heart.”
This chapter teaches believers to seek Allahﷻ ’s protection from Satan’s spiritual influence, not from sorcery.
In fact, sorcery itself has never been proven to possess real power. Many challenges have been issued offering large rewards—sometimes even millions—to anyone who could demonstrate genuine magical power, yet no one has succeeded. What people call sorcery is nothing more than deception and fraud.
But that discussion would require a separate, lengthy explanation. For now, we are focusing only on the meaning of the word “knots.”
Those who interpret the verse as referring to female sorcerers are giving a mistaken interpretation. The verse refers instead to Satan, as supported by the hadiths we mentioned earlier.
Marriage is described as a binding knot
Interestingly, the Qur’an uses the word “knot” in several places metaphorically. For example, in Surah Al-Baqarah (2:237) Allahﷻ refers to marriage using the concept of a knot.
Marriage is described as a binding knot. Not because an actual physical knot is tied, but because marriage joins two previously separate individuals into a single bond.
A knot joins two threads together. Likewise, marriage joins two separate lives into a shared union. Two people who previously had no relationship become connected through a covenant.
In some cultures physical knots are tied during marriage ceremonies—for example tying a necklace with knots. But in Islam there is no literal knot tied. The “knot” refers to the agreement and contract of marriage.
Similarly, another verse discusses a widow observing her waiting period (iddah). During that period men may hint indirectly about marriage, but they must not make a firm commitment until the waiting period ends.
In that context Allahﷻ again refers to marriage as the knot—meaning the binding agreement of marriage.
Thus, the Qur’an uses the word “knot” metaphorically in different contexts:
- The impediment in Musa’s speech
- Satan’s spiritual influence
- The bond of marriage
In none of these places does it refer to an actual physical knot tied in a string.
The trees on earth became pens and the sea were ink
Another feature of Qur’anic language is rhetorical expression. Sometimes language may appear exaggerated if taken literally, but it conveys a deeper literary meaning.
For example, when we describe a very tall tower we may say “a tower that touches the sky.” Of course the tower does not literally touch the sky; the expression simply emphasizes its great height.
Similarly the Qur’an says in Surah Al-Kahf (18:109):
If the sea were ink for writing the words of my Lord, the sea would be exhausted before the words of my Lord were finished—even if another sea like it were added.
Another verse in Surah Luqman (31:27) says that even if all the trees on earth became pens and the sea were ink—supplemented by seven more seas—the words of Allahﷻ would still not be exhausted.
These statements are not literal calculations about ink and writing. They are powerful literary expressions describing the vastness of Allahﷻ ’s knowledge and wisdom.
Some commentators mistakenly claim these verses refer specifically to writing endless explanations of the Qur’an. But that interpretation is incorrect.
The Qur’an itself describes its message as clear and easy to understand. For example:
- Surah Al-Baqarah (2:185) says the Qur’an is guidance that clearly explains the path.
- Another verse describes it as “bayān”—a clear explanation for humanity.
- Elsewhere Allahﷻ calls it “nūr mubīn”—a clear, illuminating light.
A light does not require endless explanation; it illuminates things clearly.
Thus the Qur’an is not obscure or excessively difficult. It is meant to guide people directly and clearly. Its message is not hidden behind endless layers of interpretation.
The expressions about oceans of ink simply illustrate the Immeasurable greatness of Allahﷻ ’s knowledge, not the complexity of the Qur’an.
In short, the Qur’an is not dry, obscure, or inaccessible. It is a clear and illuminating guidance for humanity.
A light and a clear Book
Similarly, in another place Allahﷻ says (Qur’an 5:15): Allahﷻ states that from Him has come to you a light and a clear Book.
The verse says: “There has come to you from Allahﷻ a light and a clear Book.”
The light refers to the Messengerﷺ, as we have already explained earlier. And the phrase “Kitābun Mubīn” means a clear and manifest scripture.
Notice carefully: Allahﷻ does not merely say that a book has come. He says a clear Book has come to you.
If something is truly clear, then what does it not require?
It does not require endless commentaries, nor thousands of pages explaining every word. If a text requires volumes upon volumes of explanations for every sentence, nobody will call it “clear.” Something is called clear only when it becomes understandable as soon as it is conveyed.
Yet Allahﷻ Himself gives the Qur’an the certificate: “Kitābun Mubīn” — a clear, manifest Book.
Likewise in Qur’an 5:52, Allahﷻ says that He revealed the scripture explained with knowledge, clarifying matters in detail so that it becomes guidance and mercy for those who believe.
Similarly in Qur’an 10:37, Allahﷻ says that this Qur’an was not fabricated by anyone besides Him. It confirms earlier revelations and explains the Book clearly.
In Qur’an 11:1, Allahﷻ describes the Qur’an as a Book whose verses are perfected and then explained in detail—not hidden, not obscure, but explained in a way people can understand.
Again, in Qur’an 16:89, Allahﷻ says: “We have revealed to you the Book explaining everything clearly.”
Thus, the Qur’an is not something complicated or obscure. It was revealed as clear guidance.
In many places the Qur’an itself repeatedly calls its message “Kitāb al-Mubīn” — the clear Book. This expression appears in several chapters such as 26, 27, and 28.
What does “clear” mean? It means it is not extremely difficult or inaccessible, requiring ten people to interpret before anyone can understand it. Allahﷻ also states that He made the Qur’an easy to understand.
In Surah Al-Qamar (54:17, 54:22, 54:32, 54:40) Allahﷻ repeatedly says: “We have certainly made the Qur’an easy for remembrance. Is there anyone who will take heed?”
This statement is repeated four times in the same chapter. If something were extremely difficult, it would require long scholarly explanations and detailed linguistic commentaries. But Allahﷻ says the opposite: He made the Qur’an easy to understand.
Furthermore, when the Qur’an refers to its verses (āyāt), it frequently describes them as “bayyināt” — clear signs or clear verses.
For example:
- 46:7 — “When Our clear verses are recited to them…”
- 29:49 — “Rather, these are clear verses preserved in the hearts of those given knowledge.”
- 24:46 — “We have sent down clear verses.”
- 22:72 — “When Our clear verses are recited…”
- 24:34 — “We have revealed to you clear verses.”
Thus, the Qur’an, its verses, and its message are all consistently described as clear.
Then why would someone claim that the Qur’an requires explanations so vast that even seven oceans of ink would not be enough to write them?
Such an interpretation contradicts the Qur’an’s own description of itself.
What Allahﷻ actually intended in those verses (18:109 and 31:27) is something different.
The phrase “the words of Allahﷻ ” in the Qur’an does not always mean the Qur’an itself. The term kalimātullāh (the words of Allahﷻ ) can refer to several things:
- The Qur’an itself
- The earlier revelations
- The divine record (Lawh al-Mahfūz)
- The countless commands and decrees Allahﷻ continuously issue to govern the universe
The last meaning is particularly important. Every moment—indeed every microsecond—Allahﷻ issues innumerable commands governing the entire universe.
Think about it.
As I am speaking right now, countless commands are being issued from Allahﷻ :
- Commands governing my speech
- Commands determining the sound produced by my voice
- Commands regulating my breathing
- Commands controlling my movements, expressions, and thoughts
Each action requires countless divine decrees.
The same is true for everything in existence:
- The movement of wind particles
- The temperature of the sun
- The formation of clouds
- The falling of leaves from trees
- The growth of plants
- The breathing of animals
- The movements of billions of human beings
Every second, countless commands are issued.
If someone attempted to record all these divine decrees in writing—even for a single moment—it would be impossible. That is the meaning of the verse.
He alone governs everything in the universe continuously
When Allahﷻ says that if the oceans became ink, they would still be insufficient to record His words, He is describing the infinite scope of His commands and governance over creation. It is not referring to explanations of the Qur’an.
Rather, it highlights the immense power of Allahﷻ : He alone governs everything in the universe continuously. Nothing happens without His command, His supervision, and His decree.
Thus, through a brief yet powerful literary expression, the Qur’an reveals the magnitude of Allahﷻ ’s authority over all creation.
It is a profound example of the Qur’an’s remarkable literary eloquence.
In explaining Allahﷻ , His power, His control, and His constant supervision over the universe, no religious scripture and no concept of God anywhere in the world has described it in a manner like this.
Has anyone ever explained who Allahﷻ is in such a profound way?
Allahﷻ says: “In everything there is My supervision. In everything there is My command. Nothing happens without My order and without My knowledge.”
To illustrate the magnitude of that reality, can there be any example greater than this?
Even if the oceans were turned into ink—seven oceans full of ink—even then it would not be enough to write down the commands of Allahﷻ . Even if every tree in the world were turned into pens and people kept writing continuously, they still would never finish writing them. Why? Because, while they are writing, new commands would continue to come into existence every moment.
That is exactly what Allahﷻ is conveying. Through such an expression, Allahﷻ demonstrates an immense reality. This verse is therefore an extraordinary example of Qur’anic literary brilliance.
In shā’ Allāh, we will look at the remaining matters in the upcoming posts.