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The Ruling of Isti'adhah (Seeking Refuge)
Allah says:
"Show forgiveness, enjoin what is good and turn away from the foolish. And if an evil suggestion comes to you from Shaytan then seek refuge with Allah. Indeed He is All-Hearing, All-Knowing." [Al-Qur'an 7:199-200]
"Repel evil by means of what is best. We are best Acquainted with the things that they utter. And say, 'My Lord! I seek refuge with you from the whisperings of the devils and I seek refuge with you my Lord lest they come near me.' " [Al-Qur'an23:96-98]
which is better then indeed the one, between whom and you there was enmity, [will become] as though he was a devoted friend. But none is granted [this quality] except those who are patient and none is granted it save one who possesses a great portion [of high moral character]. And if an evil suggestion comes to you from Shaytan then seek refuge with Allah. Indeed He is All-Hearing, All-Knowing." [Al-Qur'an 41:34-46]
These verses command the servant of Allah to seek refuge with Him from the accursed Shaytan due to the severe enmity he displays towards mankind and displayed towards their father, Adam. Allah says:
"O Children of Adam! Let not Shaytan deceive you, as he removed your parents out of Paradise." [Al-Qur'an 7:27]
Ibn Al-Jawzi said:
"Servants of Allah! Contemplate on the removal of your father, Adam from Paradise, the home of security and his descent to the home of disgrace and abasement. The reason for this was none other than the accursed Shaytan. Your Master has prohibited you from obeying him and ordered you to disobey him. Indeed in his obedience lies the Displeasure of Ar-Rahman and disobeying him necessitates residing in Paradise and the descent of Pleasure.
"Allah, Glorified and Exalted, said, 'Shaytan threatens you with poverty and orders you to immorality.' [Al-Baqarah (2): 268]
"So whosoever obeys him, he forsakes him and diverts him from the guidance and opens in his heart the doors to misguidance and ignominy."16
Allah further explains to us the extreme enmity of Shaytan with His words:
"Indeed Shaytan is an open enemy to you so take him as an enemy. He invites his followers only that they may become the denizens of the blazing Fire." [Al-Qur'an 35:6]
"Will you then take him and his offspring as friends and protectors besides Him while they are open enemies to you? Wretched it is as an exchange for the wrong-doers." [Al-Qur'an 18:50]
Indeed Shaytan took an oath saying:
"By Your Might! I will surely misguide them all, except Your chosen slaves amongst them." [Al-Qur'an 38:82-83]
It is for this reason that we have been encouraged to seek refuge with Allah from the accursed Shaytan. With regards to reciting theQur'an, Allah says:
"When you wish to read [lit: have read] the Qur'an then seek refuge with Allah from the accursed Shaytan. Indeed he has no power over those who believe and put their trust only in their Lord. His power is only over those who follow him and join partners with Him." [Al-Qur'an 16:99-100]
A group of the reciters and scholars, from amongst them Hamza, Ibn Sirin, Ibrahim an-Nakha'i and Dawud adh-Dhahiri, were of the opinion that one seeks refuge after the completion of recitation, taking to the literal sense of this verse. They also stated that the reason for doing so would be to repress self-astonishment at the completion of an action of worship.
A second opinion voiced is that one seeks refuge before and after ones recitation. However the famous, well-known opinion, which is the opinion of the majority is that one seeks refuge before recitation in order to safeguard oneself from the whisperings of Shaytan. This groups understood the meaning of the verse to be, "when you wish to read the Qur'an … " in the same sense as the verse:
"When you intend to stand for prayer [lit: have stood for prayer], then wash your faces and forearms … " [Al-Qur'an 5:6]
Abu Dawud reports from Abu Sa'id al-Khudri that:
"When the Messenger of Allah (sallallahu 'alayhi wa sallam) stood at night [for prayer, he would commence the prayer] by saying the takbir and then saying, 'Subhanakallahumma wa bihamdika, wa tabarrakasmuka, wa ta'ala jadduka, wa la ilaha ghayruk.' (You are glorified O Allah and praised! Your Name is Blessed; Your Majesty is Exalted and none has the right to be worshipped save You.) Then he would say, 'La ilaha illallah' (There is none worthy of worship save You) three times, then he would say, 'Allahu Akbar' three times and then he would say, 'Audhu billahi As-Sami' Al-Alim min Ash-Shaytan ar-Rajim – min hamzihi wa nafkhihi wa nafthihi.' (I take refuge with Allah, the All-Seeing, the All-Knowing from the accursed Shaytan: from his madness, arrogance and poetry.)"17
Abu Dawud reports from Nafi' ibn Jubayr from his father who said:
"I saw the Messenger of Allah (sallallahu 'alayhi wa sallam) saying when he entered into prayer, 'Allahu Akbar Kabira' (Allah is the Greatest, very great) three times, 'Alhamdulillahi Kathira' (Praise and thanks be to Allah, again and again) three times and'Subhanallahi Bukratan wa Asila' (Glorified is Allah, morning and evening) three times. Then he said, 'Allahumma inni a'udhubika mina Ash-Shaytan, min hamzihi wa nafkhihi wa nafathi.' (O Allah! I take refuge with You from Shaytan – from his madness, arrogance and poetry.)"18
The majority of scholars are of the opinion of that isti'adha is recommended and not obligatory. However it is reported from 'Ata ibn Abi Rabah that it is obligatory to say it within the prayer and outside the prayer when one desires to recite the Book of Allah. Ar-Razi stated that the proof for this opinion was that the verse, "seek protection with Allah" is mentioned in the imperative, that the Messenger of Allah (sallallahu 'alayhi wa sallam) persisted in uttering it throughout his life and that it serves as a protective barrier from Shaytan – therefore if an obligation can only be fulfilled by a particular means then that means also becomes an obligation.
Isti'adha is for the recitation in prayer – this being the opinion of Abu Hanifah and Muhammad. As such it is to be said before one starts reciting Al-Fatihah. Shaykh Mashur Hasan Salman said:
"It is clear that isti'adha is legislated in every rak'ah [of prayer]. This due to the generality of His saying, 'When you wish to read the Qur'an then seek refuge with Allah from the accursed Shaytan.'
"This is the most correct opinion of the Shafi'i school and declared to be the strongest opinion by Ibn Hazm."19
"I TAKE REFUGE ... "
Al-Hafidh Ibn al-Qayyim, may Allah have mercy upon him, explained the meaning of a'udhu (I take refuge) in a beautiful way. He said:
"Know that the verb 'adha and its derivatives carry the meaning of being careful and wary, guarding and fortifying, being rescued and victorious. Its essential meaning is to flee from that which you fear will harm you to that which will safeguard you from it. This is why the one you seek refuge with is named m'adh and malja' (the source of refuge and recourse).
"In the hadith there occurs, 'When the daughter of Al-Jawn entered upon the Prophet (sallallahu 'alayhi wa sallam) [after their marriage] he moved his hand [to touch her] and she said, 'I take refuge with Allah from you.' He said, 'Indeed you have sought refuge with the Ma'adh, return and rejoin your family.'20
"Therefore the meaning of a'udhu is: I take refuge, guard myself and take precaution. There are two opinions concerning the basis of this verb. The first is that it is derived from the meaning of as-satar, covering or protection, and the second is that it is derived from the meaning of luzum al-mujawara, firmly adhering to that which adjoins it.
"As for the first opinion then the Arabs used to say with regards to a house that is in the shade of a tree - 'uwwadha. Therefore when this house did 'adha with this tree by being built under its shade the Arabs named it 'uwwadh. The same applies to the one who takes refuge for he seeks protection and cover from his enemy with the one he seeks refuge with.
"As for the second opinion then the Arabs used to say regarding flesh that was stuck to a bone and could not be removed,'uwwadha, because of its refusal to be dislodged from the bone. The same applies to the one taking refuge for he sticks firmly to the one he is seeking refuge with and refuses to be distanced.
"Both of these opinions are correct for seeking refuge includes both. The one taking refuge seeks protection with the one he is seeking refuge with and sticks firmly to him. His heart attaches itself to him and holds firm just as the child sticks close to its father when threatened by an enemy. Thsame applies to the one taking refuge for he flees from his enemy who desires his destruction to his Lord, throwing himself between His Hands, holding firmly to Him, sticking close to Him and resorting to Him.
"Now, know that the reality of seeking refuge that is established in the heart of the believer surpasses and is beyond these descriptions, for these serve only as examples and representations. As for that which is established in the heart in its taking refuge, holding fast to and its throwing itself before its Lord, its need of Him and its submission and humility before Him, then all of this is beyond description.
"In a similar vein, love of Him and fear of Him can only be described in a deficient way for they cannot truly be understood except through experiencing them. This is similar to the case of one trying to describe the pleasure of sexual intercourse to one who is impotent and feels no sexual urges. No matter how much you describe it and how many examples you give, never will he truly understand it. However if you were to describe it to one who does have these urges and has had intercourse then he will understand your descriptions completely.
"If it is asked: When one is commanded to take refuge with Allah why does the form of the command carry a sin and ta'? For example in His saying:
'Seek protection (fasta'idh) with Allah from the Accursed Shaytan.' [Al-Qur'an (16):98]
"Yet one says, 'I take refuge (a'udhu)' and 'I took refuge (ta'awwadhtu)' without including the sin and ta'?
"The reply is: the sin and ta' are grammatically used to denote a person's seeking something. Therefore when one says, 'asta'idhuwith Allah' he is saying, 'I seek refuge with Him.' When he says, 'astaghfirullah' he is saying, 'I seek the forgiveness of Allah.'
"Hence when the person says, 'I take refuge (a'udhu) with Allah' he is actually implementing and realising what he seeks because he sought refuge and protection with Allah. There is a clear difference between actually taking refuge and seeking refuge. Therefore when the one who is seeking refuge is actually recoursing to Allah and holding firmly to Him then he says the verb that denotes this rather than saying the verb that denotes that he only seeks this.
"The opposite is true for the saying, 'astaghfirullah' (I seek the forgiveness of Allah) for in this case the person is asking Allah to forgive him. Therefore when he says, 'astaghfirullah' he is implementing what he desires because the meaning of this statement is, 'I ask Allah that He forgive me.'
"This then is the best way of seeking refuge and it was for this reason that the Prophet (sallallahu 'alayhi wa sallam) used to say, 'I take refuge with Allah from the Accursed Shaytan' and, 'I take refuge with Allah's perfect words' and, 'I take refuge with the Might and Power of Allah' saying, 'a'udhu' rather than 'asta'idhu.'
"Indeed this is what Allah taught him to say with His words:
'Say: I take refuge with the Lord of Daybreak.' [Al-Qur'an 113:1]
'Say: I take refuge with the Lord of Mankind.' [Al-Qur'an 114:1]
"Employing the word 'a'udhu' rather than 'ast'idhu.' "21
Ibn Al-Jawzi said:
"Know that the one who is taking refuge with Allah, the Great from the accursed Shaytan has clung to the firm Rope of Allah. I take refuge with Allah from all sins and actions of transgression! I take refuge with Allah from misguidance and treachery! I take refuge with Allah from the Displeasure of Ar-Rahman!
"O My brother! Know that when the servant clings to the rope of the created king he is saved from the evil of the oppressors. Therefore it far more befitting and appropriate for the one who takes refuge with the Lord of the Universe from the accursed enemy, Shaytan, that he be saved."22
There are a number of texts showing us the virtue of isti'adha:
1. Bukhari reports from Sulayman ibn Sarad (may Allah be pleased with him) that:
"Two men abused each other in the presence of the Prophet (sallallahu 'alayhi wa sallam) while we were sitting with him. One of the two abused the other while in a state of rage, his face red. The Prophet (sallallahu 'alayhi wa sallam) said, 'I know a statement that if he were to say, what he is experiencing would leave him. If only he were to say, 'I take refuge with Allah from the accursed Shaytan.''"23
2. Ahmad reports from Abu Dharr (may Allah be pleased with him) that the Messenger of Allah (sallallahu 'alayhi wa sallam) said:
"O Abu Dharr! Take refuge with Allah from the satans from amongst men and jinn." I said, "Are their satans amongst men?" He replied, "Yes." 24
3. Abu Dawud reports from Ibn Abbas (may Allah be pleased with him) that the Messenger of Allah (sallallahu 'alayhi wa sallam) said:
"If anyone seeks refuge with [you] for the sake of Allah then grant him refuge. If any asks of you for the sake of Allah then grant his request." 25
SHAYTAN
It is said that the word Shaytan is derived from shatana which means to be distanced, and indeed Shaytan is far removed from any good whatsoever. It is also said that the name is derived from shata, which means to burn because he is made from fire. Others said that both meanings are correct. However, the first meaning is most correct and is proven by the language.
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