Evil is of two types:
1). Evil of Shyṭān and evil of the sins that man commits.
2). Harmful evil of man’s surroundings.
Seeking Allāh’s refuge against evil is of two types:
1) Bringing benefit
2) Avoiding harm
The best request of man from Allah for this worldly life is: forgiveness of the sins and dying as a believer. And the best request for the Hereafter is: getting admitted to Jannah and secured of the disgracefulness before all creation on Day of Judgment. Allāh says;
“Our Lord, indeed we have heard a caller [i.e., Muhammad] calling to faith, [saying], ‘Believe in your Lord’, and we have believed. Our Lord, so forgive us our sins and remove from us our misdeeds and cause us to die with the righteous. Our Lord, and grant us what You promised us through Your Messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not fail in [Your] promise.” [1]
And, the Prophet says;
“And we seek refuge in Allāh from the evils of ourselves and from the evils of our deeds.”
The evils are of two origins; one is from oneself and the other is from Shayṭān, while the effect of those evils may be: upon oneself and upon the Muslims in general; the Prophet said,
“O Allāh, Originator of the heavens and the earth, Knower of the invisible and the visible, Lord and Sovereign of all things, I testify that there is no god but You, I seek refuge in You from the evil of myself and the evil of Shayṭān and his shirk, and I [seek refuge in You] from bringing evil to myself or to a Muslim.”
Al-Falaq literally means: to split, to break, produce or create. In this Surah: [al-Falaq] is referring to the cleaving of the daybreak. The message conveyed here is that seeking Allāh’s refuge sincerely against all kinds of evil will certainly be answered.
We believe that Allāh is the Creator of good and evil, and that His deeds and attributes are free from evil. There are certain created things that are mere good though, such as; Jannah, the angels and the messengers of Allāh. Every creature is created for something good, even though there is an evil side in it, yet it is intended for something good. Evil is only attributed to the creatures, not the Creator.
Al-Ghāsiq has more than one meaning.
Ibn ‘Abbās said, “Al-ghāsiq is the night when it comes with its darkness and envelops everything.” From the Qur’an, Allah says, “Establish prayers at the decline of the sun until the darkness of the night.” [2]
The other meaning is coldness. Ibn `Abbās said, “It is the severe frost [or bitter cold] that will burn them as will the Fire do with its intense heat.”
Ghassāqa means the purulence that will come from the bodies of the inhabitants of Hell, which will be their drink: See (Sūrah Ṣād 38: 57) and (Sūrah an-Naba’ 78: 24- 25).
The Prophet said; “when the sun sets the devils disperse, so turn in your children and tie up your cattle until the darkness of `ishā disappears.”
The devils place themselves over the black hearts. Allāh says;
“Allāh is the ally [I.e., supporter] of those who believe. He brings them out from darkness into the light. And those who disbelieve their allies are tāghūt. They take them out of the light into darkness.” [3]
Blowing on the knots stands for the evil of the magicians. They seek the assistance of a shaytān to harm their target by Allāh’s permission.
Jibrīl came to see the Prophet when he was sick because of envy, and made ruqyah for him;
“In the name of Allāh, I treat you against everything which harms you and against the evil of every being or envious eye. May Allāh heal you. In the name of Allāh I treat you.” [4]
The Prophet said, “Avoid the seven major sins; shirk [i.e., associating a partner to Allāh], [practicing] magic, killing a soul unjustly that Allāh has forbidden, devouring interest, eating the orphan’s property, fleeing from the enemy in the battlefield, and slandering the simple chaste Muslim woman with unchastity.”
Al-ḥasad means to feel unhappy at seeing another person being favored by Allah with certain blessings. The envier would wish that those blessings would be given to him instead or at least that that person should be deprived of them.
The envier may be from among the men or the Jinn.
The envier does not harm the envied by his hand or tongue, but by his eye and evil spirit. He is not called an envier unless he uses his mind and heart together with his eye to intend the harm against the envied. This happens only in case the envied did not seek Allāh’s protection; by reciting al-Mu`awwadhatayn.
Immunity against envy can be achieved by:
1. Seeking refuge in Allah from the evil of the envier.
2. Putting one’s trust in Allah.
3. Having patience over what the envier says or does.
4. Freeing one’s mind and disregarding the evil of the envier.
5. Becoming benevolent to the envier and treating him well.
6. Relying on Allah for recovery.
7. Repenting to Allah sincerely from all sins.
8. Giving charity and spending in the cause of Allah.
9. Fearing Allah and drawing closer to Him.
10. Remaining steadfast to the doctrine of monotheism.
[1] (Ᾱl-`Imrān 3: 193-194)
[2] (al-Isrā’ 17: 78)
[3] (al-Baqarah 2: 257)
[4] (Muslim)
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