مِن شَرِّ مَا خَلَقَ (2)
(113:2) from the evil of all that He created; *4
*4) In other words: "I seek His refuge from the evil of all creatures." A few things in this sentence deserve consideration;
First, that the creation of evil has not been attributed to Allah, but the creation of creatures has been attributed to Allah and of evil to the creatures. That is, it has not been said: "I seek refuge from the evils that Allah has created" but that "I seek refuge from the evil of the things He has created." This shows that Allah has not created any creature for the sake of evil, but all His work is for the sake of good and a special purpose. However, from the qualities that He has created in the creatures to fulfil the purpose of their creation, sometimes evil appears from some kinds of creatures in most cases.
Second, that even if this one sentence was given and no mention made of seeking Allah's refuge separately from the evils of some particular kinds of creatures in the following sentences, this one sentence alone would have sufficed to express the intent, for in it Allah's refuge has been sought from the evil of all creatures. After this general prayer for refuge making mention of seeking refuge from some particular evils by itself gives this meaning: "Though I seek Allah's refuge from the evil of everything created by Allah, I stand in great need of Allah's refuge from the particular evils that have been mentioned in the remaining verses of Surah Al-Falaq and Surah An-Nas."
Third, that the most suitable and effective prayer for seeking refuge from the evil of the creatures is that refuge should be sought with their Creator, for He is in any case dominant over His creatures and is aware of their evils, which we know, as well as of those which we do not know. Hence, His refuge is the refuge of the supreme Ruler Whom no power can fight and oppose, and with His refuge we can protect ourselves from every evil of every creature, whether we are aware of it or not. Moreover, this contains the prayer for refuge not only from the evils of the world but also from every evil of the Hereafter.
Fourth, that the word sharr (evil) is used for loss, injury, trouble and affliction as well as for the means which cause losses and injuries and afflictions; for example, hunger, disease, injury in accident or war, being burnt by fire, being stung or bitten by a scorpion or snake, being involved in the grief of children's death and similar other evils which are evils in the first sense, for they are by themselves troubles and afflictions. Contrary to this, unbelief, polytheism and every kind of sin and wickedness, for instance, are evils in the second sense, for they cause loss and affliction, although apparently they do not cause any trouble at the moment, rather some sins give pleasure and bring profit. Thus, seeking refuge from evil comprehends both these meanings.
Fifth, that seeking refuge from evil contains two other meanings also. First, that tnan is praying to his God to protect him from the evil that has already taken place; second, that man is praying to his God to protect him from the evil that has not yet taken place.