yet occurred. The other is something not yet present, from whose coming into existence refuge is sought, since its very existence is harmful. An example of the first is:

“I seek refuge in Allah from Satan, the accursed.”

Examples of the second are:

“My Lord, I seek refuge in You from the promptings of the devils, and I seek refuge in You, my Lord, lest they be present with me.”

And:

“O Allah, I seek refuge in You lest I go astray or be led astray, slip or be made to slip.”

As for His words:

“Say: I seek refuge in the Lord of daybreak, from the evil of what He has created, and from the evil of darkness when it falls, and from the evil of those who blow on knots, and from the evil of an envier when he envies,”

they encompass both kinds: refuge is sought from existing evil so that it may cause no harm, and from harmful evil not yet present so that it may not come into existence. Thus, the words in the hadith:

“We seek refuge in Allah from the evils within ourselves”

admit both meanings: “We seek refuge in Allah lest any evil arise from ourselves,” and “We seek refuge in Allah lest their evil afflict us.” The latter is more likely, and Allah knows best.

As for his words:

“And from the evil consequences of our deeds,”

the evils referred to are the punishments for those deeds, as in His words:

“The evil consequences of what they plotted.”

For good things and evil things often mean blessings and afflictions, just as they can mean acts of obedience and disobedience. If, however, the expression is understood to mean evil deeds—that is, acts of disobedience—then he has sought refuge lest he commit evil deeds or lest they harm him. On the former interpretation, which is more likely, he has sought refuge lest the punishment for his deeds befall him. This is the more likely meaning.