Al-Falaq: (2) From the evil of what...

There are two issues concerning this verse:

There are several interpretations regarding the meaning of "From the evil of what He has created" (min sharri mā khalaq):

1. Iblis (Satan) Specifically: Attributed to 'Ata' from Ibn 'Abbas. This refers specifically to Iblis, as God created nothing more evil than him. Furthermore, since the Surah was revealed concerning seeking refuge from magic, this necessarily involves Iblis, his agents, and his armies.
2. Hellfire (Jahannam): It means Hell, as if saying: "Say, 'I seek refuge in the Lord of the Daybreak, from the severity of what He has created therein [Hellfire].'"
3. Harmful Creatures and Things: It refers to the evil of all types of harmful animals, such as beasts of prey and venomous creatures, and so on. It can also include harmful Jinn and humans. Their actions are described as "evil." The use of the word mā (what/that which) for Jinn and humans is permissible because the majority of what is created and harmful consists of non-rational beings, and usage often follows the majority. This interpretation also includes the evil of sickening foods, and the harm from water and fire.
   • Objection: If the pain resulting from water, fire, or the sting of a scorpion/snake is created by God initially (according to most theologians), or generated from the inherent powers God placed in these elements (according to the majority of philosophers and some theologians), then the verse implies that the Prophet (peace be upon him) is commanded to seek refuge in God from what God created. What is the meaning of this?
   • Response: There is no issue with saying, "I seek refuge in You from You" (a‘ūdhu bika minka), as the Prophet (peace be upon him) explicitly stated this. Furthermore, when something causes pain to a person, it is considered evil from the perspective of the afflicted, as seen in verses like: "And the recompense of a bad deed is its like" and "So whoever transgresses against you, then transgress against him like what he has transgressed against you." Finally, the names of God are based on revelation (tawqīfī), not arbitrary convention. The permissibility of describing afflictions like diseases and ailments as "evil" is supported by verses such as, "When evil touches him, he is full of despair," and "And when evil touches him, he calls out with an extended plea," as well as the Prophet's supplication: "And I seek refuge in You from the evil of the night and day visitors."
4. Diseases, Calamities, and Afflictions: It refers to created diseases, ailments, drought, and various trials and calamities.

• Objection by Al-Jubba'i and Al-Qadi: They deemed this interpretation false because God's actions cannot be described as "evil." * First Argument: This implies that the one being sought refuge from is the same one commanding the seeking of refuge, which is contradictory. * Second Argument: All of God's actions are wisdom and correctness; therefore, they cannot be called evil. * Third Argument: If God's action were evil, the Actor (God) would be described as evil, which is impossible for God.
  • Rebuttal:
    • Regarding the first point, we have already established that "I seek refuge in You from You" is permissible.
    • Regarding the second point, when something causes pain to a person, it is considered evil from that perspective, as demonstrated by the aforementioned verses regarding recompense and transgression.
    • Regarding the third point, the names of God are based on revelation, not arbitrary definition.

Some atheists have raised objections to the verse "Say, 'I seek refuge in the Lord of the Daybreak, from the evil of what He has created'" from several angles:

1. Predestination (Qadā' and Qadar): Is the thing from which refuge is sought decreed by God or not?
   • If it is decreed, how can one seek refuge from it? It means God commands seeking refuge from something He has already decreed must occur, essentially saying, "Seek refuge from the thing I have decreed will happen so that I do not make it happen."
   • If it is not decreed, this impugns God's dominion and sovereignty.
2. Ineffectiveness of Refuge:
   • If the evil is known to occur (i.e., decreed), then nothing can repel it, making the seeking of refuge useless.
   • If it is known not to occur, then there is no need to seek refuge in the first place.
3. Wisdom of Creation:
   • If the evil is a benefit (Maslaha), why would the accountable person seek to repel and prevent it?
   • If it is a harm (Mafsadah), why did God create and decree it?

Answer to these Sophistries: The response to such doubts is that "Allah is not questioned about what He does" (lā yus'alu 'ammā yaf'al), a principle that has been reiterated throughout this book.

7 < { And from the evil of the darkness when it settles. } > 7 !

The Almighty's saying: "And from the evil of the darkness when it settles" (wa min sharri ghāsiqin idhā waqab).