So Allāh is Blessed and Exalted from that evil should be ascribed to him. Rather, everything that is ascribed to him is good. Evil only becomes evil when it ceases to be attributed and ascribed to Him, for if it was ascribed to Him it would not be evil and He the Sublime is the Creator of good and evil. However, evil exists some of his creatures, not in His act of creation or in His actions. His act of creating, His action, His decree and His apportionment, all of it is good and this is why He the Sublime is cleared of any oppression, the reality of which is to place something in other than its proper place. So He does not place things except in their proper places, which befit them. This is [what constitutes] good, all of it. Evil is to put something in other than its proper place, for when it is put in its proper place it is no longer evil. It is then known that evil is not attributable to Him and His Beautiful Names testify to that, for among them are al-Quddūs, al-Salām, al-ʿAzīz, al-Jabbār, al-Mutakabbir.

For His Beautiful Names prevent the ascription of evil and oppression to Him along with the fact that He the Sublime is the Creator of every single thing. So He is the Creator of the servants, their actions, their movements and their sayings. And when a servant does a repulsive deed which is forbidden, he has done evil and the Lord the Sublime is the One who made him engage upon that action. This (making the servant do the reprehensible deed) on His behalf, is justice, wisdom and [constitutes what is] correct. His making him do the action is something which (in itself) is good, however that which is done (i.e. the action) is evil and repugnant. And He the Sublime by making him do this action has put something in its proper place on account of the far-reaching wisdom that He has in doing so and on account of which He is praised. So His [making the servant do such an action] is good, wise and something beneficial, even if its occurrence by the servant is a fault, a deficiency and something evil.