What is the interpretation of the Almighty’s saying, “From the evil of darkness when it comes”? Reaching the ultimate goal, refuting the doubt, “From the evil of darkness when it comes.”

 Praise be to Allah, who is characterized by the names and attributes of majesty and perfection. May Allah’s prayers and peace be upon the Chosen Prophet, his pure family, the Companions, and the righteous followers. As for what follows:

During my review of some of what was written against Islam in general and the Qur’an in particular, I found that they stuck their noses into a Qur’anic verse that they wanted to make a ring in the mouths of Christians to attack Muslims in order to triumph for their pagan belief. I speak here in general terms, not in specific terms. All those who stirred up this unscientific storm are people of pagan belief, and this is not the place to elaborate on the evidence for it. However, what most attracted the attention of those who attack this Qur’anic verse is that in their book, which they sanctify, there are texts that encourage moral decadence and sacred sex , and other texts that move the hearts of ascetics and worshippers like breasts the size of grapes and the penis – the reproductive organ. - And the vagina, the tickling of the breasts , the collarbones of virgins, semen, and mandrake [a food that excites men and women for intercourse or promiscuous sex] ... and other things. So they started searching in the Quran to find a way out and to project the claim that their book is 100% sexual onto the Holy Quran. This was their attempt. Let us see if their attempt has a solid foundation or is it a spider’s web: “And indeed, the flimsiest of houses is the spider’s house, if they only knew.”
1/*- Explanation of the Almighty ’s saying : “And from the evil of darkness when it comes.” 2/*- Interpretation of the Almighty’s saying : {And from the evil of darkness when it comes} as “the male when it stands up”. Is this interpretation correct? 3/*- Objections and responses to them. Explanation of the Almighty’s saying : {And from the evil of darkness when it comes} This verse is a general and absolute verse that includes everything evil that one must seek refuge from without deviating from the true meaning of the Qur’an. This statement was supported by the Imam of Interpreters Muhammad bin Jarir al-Tabari 310 AH in [Jami’ al-Bayan, published by: Mu’assasat al-Risalah, vol. 24, p. 704] and others. He explained that the verse was not made specific, but rather it is general, and the seeking of refuge intended here is everything that brings darkness. For example, night brings darkness. The meaning of the word “ghassaqa” is darkness and “ghassaq” is dark, from “ghassaq” “yaghsaqan” “ghusuqan”, and “ghusuq” is the coming of darkness. Abu Jaafar Al-Nahhas says that whoever refers to the language will find that it is said “ghassaq” if it becomes dark, and the sayings agree because when the sun sets, night begins. {Al-Nahhas in “I’rab Al-Quran” ed.: Dar Al-Kutub, vol. 5, p. 197}. The interpretation of “ghusuq” as the coming of darkness is what most of the commentators agree on. As for why the commentators differed in explaining this verse, each of them said something. I will respond to this objection in its place, God willing . As for “wa-qab”, if we connect it to the night, it means if darkness comes or enters… etc. Someone might say, why did you choose to interpret the word “ghassaq” as the darkness of the night? I respond by saying that my words are not from my measure or my bag, so if I come with something, it is from a source, and my source is the Quran. Establish prayer at the decline of the sun [from its meridian] until the darkness of the night and [also] the Qur’an of dawn. Indeed, the Qur’an of dawn is ever witnessed.

 What is the connection between dusk and night in the noble verse? It has one meaning, which is a metaphor for the onset of darkness, so it is night. I said that many of the people of interpretation supported this doctrine, such as Ibn Abbas, Muhammad ibn Ka’b al-Qurazi, al-Hasan al-Basri, al-Dahhak, Khusayf, Qatadah, Atiyah, Ibn Wahb, Yunus, Muammar, Abu Salih, Muawiyah, Ali, Sufyan, Ibn Abi Udayy… and others.

Ibn Qays al-Ruqayyat said:
“ This night has become dark… and I complained of worry and insomnia.”
Another said:
O ghost of Hind, you have left me with insomnia… When you came to us as a night-comer and the night had already covered it.
This verse, as I said previously, is general and the moon is also included in its interpretation, as narrated by Al-Tirmidhi, Al-Nasa’i and others with a chain of transmission authenticated by our Sheikh Al-Albani, Al-Arna’ut and others from the hadith of Abu Salamah, who said: Aishah said : The Messenger of Allah took me by the hand and showed me the moon when it rises, and he said: “Seek refuge with Allah from the evil of this darkening when it sets.”
This agrees with the interpretation we have mentioned, because the appearance of the moon is a metaphor for the onset of darkness on the earth, and likewise the moon is strangely linked to magic and magic works, so you find that the best days that the magician likes are the white moonlit days, for a reason that we know and Allah knows.
Abu Zakariya ibn Manzur al-Farra’ (d. 207 AH) said in “Ma’ani al-Qur’an” published by al-Dar al-Masriyyah 3/301: “Al-Ghasiq: the night “when it falls” when it enters everything and becomes dark, and it is said: Ghasaq and aghsaq.”
See also the statement of Ibn Qutayyah al-Dinawari (d. 276 AH) in “Gharib al-Qur’an” p. 477.
Also see the statement of Abu Muhammad ibn Rafi’ al-Tustari in his interpretation published by Dar al-Kutub al-Ilmiyyah p. 210.
See also “Bahr al-Ulum” by Abu al-Layth al-Samarqandi 3/636.
Ibn al-Qayyim al-Jawziyya, who died in 297 AH, said in Zaad al-Masir 4/509: “Linguists said: The meaning of ‘waqaba’ is to include everything that becomes dark. ‘Ghasq’ is darkness.”
Al-Shawkani, may God have mercy on him, supported this statement in Fath al-Qadir, published by Dar Ibn Kathir 5/639, where he said: “From the evil of Ghasiq, when the night falls, and the darkness falls. It is said: ‘The night falls, it becomes dark . ’
” Shihab al-Din al-Alusi confirmed this in Ruh al-Ma’ani, Dar al-Kutub al-Ilmiyyah 15/520, saying: “The interpretation of Ghasiq is the night and the darkness falls.”
This statement was also supported by Abu Muhammad ibn ibn Mukhtar al-Qayrawani al-Maliki in “Al-Hidayah ila Bulugh al-Nihayah” vol. 12, pp. 8509 and 8510.
Many of those who supported this school of thought that it is the darkness of night when it enters, such as al-Qushayri in “Lata’if al-Isharat” and “al-Wajeez” by al-Wahidi and “al-Kashshaf” by al-Zamakhshari, etc.
The meaning of the noble verse is clear. The interpretation of the Almighty’s saying {And from the evil of darkness when it comes} is that it means “the male when it is erect.” Is this interpretation correct?








No, and we do not reject it without any reason, just as the early Christians rejected more than 100 Gospels without reason. No, do not let your mind lead you to that side, so we return and say that the interpretation of the Almighty’s saying : {And from the evil of darkness when it comes} meaning the penis - the male reproductive system - if the word is erected, it does not fit at all with the Surah, as we all know that this Surah was revealed to the beloved Prophet, may God bless him and grant him peace, when Labid bin Al-A’sam and his sisters gathered and bewitched the Prophet, may God bless him and grant him peace, so God Almighty sent down upon him two angels who showed him the location of the bewitchment and who bewitched him, and He sent down upon him Surah Al-Falaq and Surah An-Nas, and they were called Al-Mu’awwidhatayn, and the narration that mentioned that is the one mentioned by Hibatullah Al-Lalka’i in “Explanation of the Principles of Belief of the People of the Sunnah and the Community” published by Dar Taybah, volume 7 Hadith No. 2272, with a sound chain of transmission that is free from doubt. I myself have verified the soundness of the chain of transmission from the hadith of Sayyida Aisha, may God be pleased with her, who said: “Something had befallen the Messenger of God, may God bless him and grant him peace, to the point that he thought he was coming to women but not to them. So he woke up from his sleep and said: ‘O Aisha, God Almighty has given me a fatwa regarding what I asked Him about. Two women came to me, one of them sat at my head and the other at my feet, and he said: One of them said to the other: What is the matter with the man? He said: He has been bewitched. He said: Who bewitched him? He said: Labid ibn Asim. He said: In what? He said: In a comb and a combing tool. He said: And where? He said: In a date palm frond under a hump in the well of Dhirwan. She said: “Then the Prophet, may God bless him and grant him peace, came to the well and pulled it out. The Prophet, may God bless him and grant him peace, said: ‘This is the well that I saw. Its water was as if it were the dregs of henna, and its palm trees were as if they were the heads of devils.’ Aisha said: ‘I said to him: Will you not seek help?’ He said: “As for me, Allah has healed me, and I hate to stir up anything against anyone.” She said: “Then the verse, ‘Say: I seek refuge in the Lord of the daybreak, from the evil of that which He has created,’ was revealed until the end of the surah.” Narrated by al-Bukhari on the authority of Abdullah ibn Muhammad, and by Muslim on the authority of Hisham. This hadith was narrated by Al-Bayhaqi with a weak chain of transmission from the hadith of Aisha, may God be pleased with her, since in the chain of transmission of Al-Bayhaqi’s narration in Al-Dala’il there is a weak narrator, namely Muhammad ibn Al-Sa’ib Al-Kalbi Al-Matrook, who narrated in this chain of transmission from Abu Salih, and Ibn Al-Sa’ib stated with his great tongue that everything he narrated from Abu Salih was all a lie, so this is why the narration was weakened. Al-Bayhaqi indicated in Al-Dala’il by saying: The first narration is more authentic, and it is the narration of Al-Bukhari. For reference, Al-Bukhari’s narration does not include “the revelation of the two Mu’awwidhat,” but Al-Hafiz Ibn Hajar indicated this narration in Al-Fath and did not weaken it or say anything about it. Ibn Kathir Al-Dimashqi also approved of it in Al-Bidayah wa Al-Nihayah, Ihya’ At-Turath edition, vol. 6, p. 44, by saying: “The well-known view in Al-Sahih is that Labid ibn Al-A’sam the Jew is the one who bewitched the Prophet, may God bless him and grant him peace.” Allah’s Messenger, may God bless him and grant him peace, was sitting with a comb and a stick in the dry palm frond of a male palm tree under the well of Dharawan, and the situation continued for about six months. Then Allah revealed the two Mu’awwidhatayn Surahs.


Al-Wahidi mentioned it in Asbab al-Nuzul, p. 474, with the verification of al-Humaydan. Al-Bukhari has a narration that shows that what we have said has some basis in authenticity, as the Prophet, may God bless him and grant him peace, would recite the two Mu’awwidhat over himself if he complained of an illness. The narration, as al-Bukhari said, is as follows: Abdullah bin Yusuf told us, Malik told us, on the authority of Ibn Shihab, on the authority of Urwah, on the authority of Aisha, that when the Messenger of God complained, he would recite the two Mu’awwidhat over himself and blow. When his pain became severe, I would recite over him and wipe his hand with the hope of its blessing. Shihab al-Din al-Qastalani referred to the hadith in “Irshad al-Sari,” 7th edition, vol. 5, p. 292, and cited it as evidence. If this is established, we must ask: What does the erection of a man’s penis have to do with this situation and place? If the verses were revealed to heal the Prophet (peace and blessings of Allah be upon him) and the believers from diseases such as magic and others, then why do we include the interpretation of erection of the penis here? Read Surah Al-Falaq in its entirety and you will find that it is consistent in meaning and purpose, and it all speaks of one meaning, which is seeking refuge from the actions of creation. Allah the Almighty says , “From the evil of that which He created” as a metaphor for the evil of creation, “And from the evil of darkness when it comes” as a metaphor for the evil of what is done when darkness falls or when the moon is eclipsed, “And from the evil of those who blow on knots” as a metaphor for the magician who blows on the knot of magic, “And from the evil of an envier when he envies” the meaning of which is known! So we must ask again, how do we include the interpretation of “erection of the penis” under Allah the Almighty ’s saying , “And from the evil of darkness when it comes”? This is an odd interpretation that no sane scholar would say. As for what was narrated that Ibn Abbas was attributed with this statement, this is a disconnected and suspended statement as it lacks a source. I searched in the books of hadith and their explanations but did not find a chain of transmission for it. Therefore, here I am calling with all my effort and saying: Give me a sound chain of transmission on the authority of Ibn Abbas in which he says that the explanation of the verse is the erection of the penis... If you do not find any, then know that whatever is built on falsehood is false. Objections and responses to them The objector said : And from the evil of the darkening when it sets (Al-Falaq 3) = from the evil of the man’s penis when it becomes erect!! {And set} in the speech of the Arabs means entered, and Ibn Abbas said in the book of Al-Naqash: “The darkening when it sets”: the man’s penis {Interpretation of “Al-Muharrir Al-Wajeez fi Tafseer Al-Kitab Al-Azeez” / Ibn Atiyyah}. The response: The hadith of Ibn Abbas has no chain of transmission and we will not speak about it unless the complete chain of transmission is presented to us. I, in turn, demand the chain of transmission of Ibn Abbas’s narration. As for relying on Ibn Atiyyah, may God have mercy on him, despite his virtue and vast knowledge, it does not challenge or allow for any form of challenge to the Qur’anic text, because the implication of Ibn Atiyyah’s statement is that the name of the male is not al-Ghasiq, but rather it is a metaphor, and a metaphor is a word that is intended to mean something other than its meaning, meaning I seek refuge in God from the evil of the male’s male if darkness falls on the earth, and in this there is an indication of adultery, God forbid. Seeking refuge from these matters is required, rather obligatory, so seeking refuge from coming to the forbidden vagina is a fortress for you from God, and there is not the slightest doubt in this at all. In general, the interpretation of al-Ghasiq as the erection of the male still lacks evidence that strengthens it so that we can refute it. The objector said about Ibn Abbas: In the words of God Almighty :








“And from the evil of darkness when it comes.” He said: It is the standing of the remembrance. Some narrators have attributed it to the Messenger of Allah, may Allah bless him and grant him peace, except that he said in his interpretation: The remembrance when it enters.
Book: Ihya’ ‘Ulum al-Din - Part Three - The Book of Breaking the Two Desires - Clarification of the Difference in Ruling on Hunger and its Virtue and the Difference in People’s Conditions Therein
Author: Hujjat al-Islam Abu Hamid Muhammad al-Ghazali al-Tusi al-Shafi’i
The Response Al-Ghazali, may Allah have mercy on him, mentioned it as one of the rare interpretations, and he mentioned it in the form of a nursing “it was narrated” with the absence of a chain of transmission. This alone refutes the narration of Ibn Abbas due to its lack of an original or what is called by the people of hadith a connected chain of transmission. The scholar Abu Abdullah Mahmoud bin Muhammad Al-Haddad (1374 AH) has elaborated on extracting a comprehensive response regarding this hadith that Al-Ghazali, may God have mercy on him, mentioned. He said in his book “Takhreej Ahadith Ihya’ Ulum Al-Din” published by Dar Al-Asimah 4/1615: {The author of Al-Qut said: We narrated it on the authority of Ibn Abbas. I said: The well-known view on the authority of Ibn Abbas in his interpretation is that he said: The night when it comes is like this. Ibn Jarir and Ibn Al-Mundhir narrated it. He also narrated on his authority: Al-Ghasiq is darkness and Al-Waqb is the intensity of its blackness when it enters everything. Ibn Al-Sunni narrated it in his Fawa’id. It was narrated on the authority of Mujahid, who said: He means the night when it enters is like this. It was narrated by Ibn Jarir and Ibn Al-Mundhir. Even if what the author said is correct, it is a strange narration on the authority of Ibn Abbas. His saying: It is the standing of remembrance as if it is an interpretation of Al-Waqb and Al-Ghasiq is remembrance, and it is in the strange language (and some narrators attributed it to the Messenger of God - may God bless him and grant him peace - except that he said in Its interpretation is (the male if he enters) thus mentioned by the author of Al-Qut. I said: This is stranger than the first, and because of the strangeness of the two statements, the author of Al-Qamoos transmitted them in his book and attributed them to the author, and he only followed the author of Al-Qut, and it is as if he forgot because his book was not well-known among the people and made it as if Al-Ghazali was the one who expressed these two statements. I mentioned in my explanation of it a statement that needs to be reviewed, and our Sheikh Abu Abdullah bin Al-Tayyib, may God Almighty have mercy on him, strongly denied this, and what Al-Iraqi said in his classification of the hadith of Ibn Abbas as suspended and attributed has no basis. Ibn Al-Subki said (6/336): I did not find a chain of transmission for it. Imam Shihab al-Din al-Alusi responded in “Ruh al-Ma’ani fi Tafsir al-Quran al-Azeem wa al-Sab’ al-Mathani” published by Dar al-Kutub 15/520 to what was stated in Ihya’ ‘Ulum al-Din, saying: “Al-Majd al-Fayruzabadi mentioned in al-Qamus, under the word ‘waqb’, a statement about the meaning of the verse, which he claimed was narrated by al-Ghazali and others on the authority of Ibn ‘Abbas, but I do not think it is correct to attribute it to him because it is clear that it is a defect among the statements.” The trace of Ibn ‘Abbas still needs a chain of transmission. The objector said: “From the evil of darkness when it falls” means that it is the male when it is erect. Book: Al-Itqan fi ‘Ulum al-Quran - The Seventy-Eighth Type on Knowing the Conditions and Etiquette of the Interpreter Writer: ‘Abd al-Rahman ibn Abi Bakr ibn Muhammad ibn Sabeq al-Din al-Khudayri, known as Jalal al-Din al-Suyuti. This response is a deception and camouflage. The thief of this statement seeks to make us believe that Al-Suyuti, may God have mercy on him, cited and interpreted the Almighty’s saying : “And from the evil of darkness when it sets.”


And before (
it is the male when it is erect), and this is a desperate attempt to support a wrong idea, unfortunately, because Al-Suyuti did not mention this interpretation as correct, but rather mentioned it in the chapter “Strange Interpretations.” If we read what he began in this chapter, we find him saying: “Mahmoud bin Hamza Al-Kirmani composed a book in two volumes called “The Wonders and the Strange,” in which he included statements that were mentioned in the meanings of strange verses that it is not permissible to rely on them or mention them except to warn against them.”
{Al-Itqan - by Al-Suyuti, Vol. 4, p. 231, published by: Maktabat Al-Thaqafa}.
He began by listing the strange and rejected interpretations, and mentioned among them on p. 232 of the same volume 5:
{And from that is the statement of the one who said about {And from the evil of darkness when it comes} that it is the male when it is erected}.
Consequently, Al-Suyuti 911 AH included the statement in a chapter in which he explains the strange and amazing interpretations, and he did not include it as the correct interpretation of the verse, so that is enough for you to laugh at minds. And praise be to God, Lord of the Worlds. Rather , We cast the truth upon falsehood, and it destroys it, and thereupon it departs. And for you is woe for that which you describe. [Al-Anbiya: 18]