Islamic tradition hints that the final two Suras of the qur’anic corpus—Q 113 (Al-Falaq) and Q 114 (Al-Nas)—may be of unique provenance. It is reported that the qur’anic codex of the companion ‘Abdallah b. Mas‘ud excluded these Suras, doubting their authenticity. The Suras stand out from a literary perspective as well, given their common formulaic invocation “say!” (qul) for the purpose of warding off evil. Medieval exegesis (e.g. Tabari) weaves several anecdotes from the life of Muhammad around these short Suras; while modern scholarship does progressed little further than recognizing distinct qualities of these short amulets. The content and style of Q 113-114 are entirely different than the rest of the Qur’an, and belong to a category of short amulets protecting the owner from magic spells and demonic beings. The amulet under consideration here belonged to a young woman called Alexandra. Evidently she was from Beirut and lived sometime in the 4th century CE. The Greek text of the amulet demonstrates that Alexandra was in danger from all manner of assault by demons. Alexandra may have been possessed and undergone exorcism. The context of the amulet divulges the state of constant fear under which people lived in late antique Syria, especially young women. Contemporary with the amulet is the work of philosopher Libanius (d. ca. 393 CE) and church father John Chrysostom (d. 407 CE), which illustrate the power of magic, envy and misfortune in society. During this time Christian martyrology suggests Roman soldiers sexually or physically assaulted Syrian women, some of whom went on to become martyrs and saints, e.g. Febronia of Nisibis 304. Moreover, this context demonstrates that public life had become perilous with renewed Roman-Persian hostilities and militarization, the patrolling of the Near East and Eastern Mediterranean by imperial armies, and the destabilization of trade and marketplace life. The protective invocations employed in the amulet of Alexandra bear a number of resemblances with Q 113-114. These literary qualities are examined in this paper, and yield helpful hints about what the final two qur’anic Suras may have originally been, and the context in which they appeared. Borrowing insights from studies on late antique Syria by Silke Trzcionka, Susan Harvey and others, my tentative conclusion is they were protective amulets to be worn or pronounced over those suffering from demon possession and magical spells, perhaps during the widespread turmoil in Arabia during the late 6th and early 7th century CE.