Quranic

Progression
Year 1

Lesson 3 | 25-9-2018

The Istiʿādhah | ‫( االستعاذة‬continued)

Saying the Istiʿādhah when reciting the Qurʾān

ْ ْ ْ ْ
!"ِ ‫اﻟﺮ ِﺟ‬ ‫ ﻣﻦ اﻟﺸ ْﻴﻄﺎن‬1‫ﺎﻟ‬
َ ‫"ﻓﺈذا ﻗﺮأت اﻟﻘ ْﺮآن ﻓﺎﺳﺘﻌﺬ ﺑ‬
َّ ِ َ َّ َ ِ ِ ّ ِ ِ َ َ َ ُ َ َ َ ِ َ َ
So when you recite the Qurʾān, [first] seek refuge in Allāh from Satan, the expelled [from His mercy].1

There are three opinions on this issue:

1. After reciting the Qurʾān

The letter ‫ ف‬highlighted in the verse above in the words (‫ )فإذا‬is an article in the Arabic language
which can refer to when an event has already occurred. If the literal meaning is taken, this would
mean that one utters the Istiʿādhah after reciting the Qurʾān. Among those who interpreted the verse
literally in this way was Dāwūd bin ʿAlī al-Ẓāhirī (d. 270AH, Imām of the Ẓāhirī madh-hab). Some also
claimed that this was the opinion of Abū Hurayrah #; however, the Muḥaqqiqūn2 have said that this is
not the case and in fact, it would be considered gharīb for Abū Hurayrah to hold such an opinion.
Other major scholars were also behind this opinion, such as Muḥammad ibn Sīrīn.3

al-Rāzi and Ibn Kathīr in their Tafsīr both mention that the wisdom behind uttering the Istiʿādhah
after the recitation was so that it prevents a person from feeling pride (self-amazement) or arrogance
(looking down upon others who have not done the same) on account of this action. Pronouncing the
Istiʿādhah is a way to protect and preserve this good deed from being corrupted or diminished in
reward.

1 Sūrat al-Naḥl, 98

2 A Muḥaqqiq is someone who investigates, examines, and veri`ies scholarly works.

3 He was Abū Bakr Muḥammad ibn Sīrīn al-Baṣri d.110AH, among the scholars of the Tābiʿīn, who learned from

many of the Companions. He was particularly beloved to his main teacher, Anas bin Mālik # to such an extent that
Anas speci`ically mentioned Muḥammad ibn Sīrīn in his will to be the one to wash his body and lead his Janazah
prayer upon his death. At the time of Anas’ death, Muḥammad ibn Sīrīn had been jailed for not repaying his debt.
Permission was sought from the Khalīfah to release him temporarily so that he could prepare his teacher’s body for
burial and lead his funeral prayer, ful`illing Anas’ will. He mentions later that he remembered the sin that landed
him in jail: he passed by a man on the street and called out to him, “O Mu`lis (bankrupt one)!” Ironically, it was
bankruptcy which lead him to prison ~.
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Since one of the conditions for an action to be accepted is that it be done sincerely for Allāh alone,
pronouncing the Istiʿādhah is a way to ensure this. Shayṭān not only tempts a person to perform
evil deeds, but he exerts his efforts to corrupt any good a person does.

How does one avoid feeling proud of a good action he performs, but at the same time remain
hopeful that Allāh $ has accepted it? It is important to remember that a believer is between the
two states of hope and fear: hope for Allāh’s mercy while also fearing His punishment. While a
person hopes for Allāh’s generosity and goodness, it should not be taken for granted. 4

2. Before reciting the Qurʾān
The Majority held the opinion that (‫ )فإذا‬means before one recites the Qurʾān because the word
(‫ )إذا‬with this meaning is a common usage in the Qurʾān, such as:

@َ ‫ ْﻢ ِإ‬C ‫ ْﻢ وأ َ ْرﺟ َﻠ‬C ْ ‫ ْﻢ إ@ اﻟْﻤﺮاﻓﻖ و‬C‫ ْﻢ وأ ْﻳﺪﻳ‬C‫ﺎﻏﺴﻠﻮا وﺟﻮﻫ‬ ْ ْ

@َ ‫ْ ِإ‬Tُ ‫ﻳﻦ آﻣﻨُﻮا ِإذَا ﻗُﻤ‬V‫ا‬
ُ ُ ُ ‫وﺳ‬
ِ ‫ﺤﻮا ِﺑﺮء‬ ‫ﺴ‬‫اﻣ‬
ُ َ َ ِ ِ َ َ ِ ُ ِ َ ُ َ ُ ُ ُ ِ َ ‫اﻟﺼ َﻼ ِة ﻓ‬
َ ّ ِ َ ّ ‫ﺎ‬Wُ ّ َ ‫"ﻳﺎ أ‬
َ ُ ُ َ َ َ َ َ َ َ
ْ ْ ْ
! ۚ ‫ﲔ‬
ِ ‫ﻌ َﺒ‬C َ ‫اﻟ‬
O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the
elbows and wipe over your heads and wash your feet to the ankles.5

Prayer cannot be performed unless one has performed ablution beforehand.

ْ
! ۖ ]ٰ َ ‫ْ ﻓَ ْﺎﻋ ِﺪﻟُﻮا َوﻟَ ْﻮ َﻛ َﺎن ذَا ﻗ ُ ْﺮ‬Tُ ‫" َو ِإذَا ﻗُﻠ‬
And when you testify, be just, even if [it concerns] a near relative.6

One cannot testify unless he is honest and just beforehand.

ْ ‫ﺎﻋﺎ ﻓ‬ ْ
! ۚ ‫ﺎب‬
ٍ ‫ﺠ‬ ‫ﺣ‬
ِ ‫ﻦ ِﻣﻦ ورا ِء‬ ‫ﻮﻫ‬ُ ‫ﻟ‬َ ‫ﺄ‬ ‫ﺎﺳ‬ ً ‫" و ِإذا ﺳﺄَﻟﺘﻤﻮﻫﻦ ﻣﺘ‬
َ َ َ َّ ُ َ َ َ َّ ُ ُ ُ َ َ َ
And when you ask [his wives] for something, ask them from behind a partition.7

One cannot speak to the Mothers of the Believers about a matter unless it is behind a partition
beforehand. Similarly, before one recites the Qurʾān, it is desired to seek Allāh’s aid in removing
the evil in`luence of Shayṭān.

4 Shayṭān could also entice a person who does good deeds to also perform evil deeds on the basis that good deeds
erase evil deeds.
5 Sūrat al-Māʾidah, 6

6 Sūrat al-Anʿām, 152

7 Sūrat al-Aḥzāb, 53

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3. Before and after reciting the Qurʾān

This is a combination of the `irst two opinions. 8

The Ruling of Istiʿādhah

Is pronouncing the Istʿādhah obligatory or recommended? There are two opinions on this issue.

1. Obligatory (‫)واجب‬9
Those who held this opinion include ʿAṭāʾ10 and Ibn Ḥazm11, as mentioned in his famous work, al-
Muḥallā. According to Ibn Ḥazm, pronouncing the Istiʿādhah is obligatory according to the explicit
command12 in the verse (Sūrat al-Naḥl, 98).

8 An important principle in U ṣūl al-Fiqh is to avoid a con`lict which results from two opposing opinions by simply
reconciling them, and this is what scholars prefer to do. Therefore, this last opinion is a reconciliation of the `irst
two opinions mentioned above.
9 A person is rewarded for doing the action and punished for not doing it.

10 He was ʿAṭāʾ bin Abī Rabāḥ d.114AH, a freed slave and prominent Tābiʿī and scholar of Tafsīr. He was one of the

closest students of Ibn ʿAbbās }, and was well known as the Mufti of Makkah. He was the only one allowed to give
Fatwā (religious verdicts) during Ḥajj. Because many prominent scholars were present at the time, each one
issuing their own Fatāwā would have resulted in too many opinions, and perhaps con`lict, at one time. Therefore,
the governor of Makkah declared that only ʿAṭāʾ would be allowed to issue verdicts for the people.

It is reported that while ʿAṭāʾ was in the middle of praying his mid-morning Nawā`il prayers in the Masjid, the
Umayyad Khalīfah at the time entered the Masjid with his two sons. The Khalīfah desired to have his sons seek and
bene`it from the people of knowledge since it was customary for the caliphs at that time to hold the scholars in high
regard and esteem. The Khalīfah was aware that ʿAṭāʾ would not come to the palace himself to teach his sons, so he
decided to go to him, instead. Because ʿAṭāʾ had made his prayers so long, the Khalīfah decided to prompt him to
`inish quickly by entering into the scholar’s view, letting him know that the Khalīfah had come to see him
personally. ʿAṭāʾ did not end his prayers except to stand up and restart again. When he concluded his prayers, he
walked over to the Khalīfah, greeted him and asked him how he could help him. After exchanging questions and
answers regarding some issues, the Khalīfah said to ʿAṭāʾ, “O ʿAṭāʾ! Now tell me what I can do for you.” ʿAṭāʾ replied,
“I feel embarrassed, standing in the house of Allāh, to ask from other than Allāh.” The Khalīfah then coaxed ʿAṭāʾ to
step outside the Masjid for a short walk and then asked, “Now tell me what I can do for you.” ʿAṭāʾ replies, “I feel
embarrassed, having just been inside the house of Allāh, to ask from other than Allāh.”
11 He was Abū Muḥammad ʿAli bin Aḥmad bin Saʿīd bin Ḥazm d.456AH of Andalus, a famous Faqīh of the Ẓāhiri

madh-hab and author of the renowned work al-Muḥallā, a compendium of Islāmic law and jurisprudence of the
Ẓāhiri school of thought.

12 In U
ṣūl al-Fiqh, a direct command is interpreted as an obligation unless there is an evidence to support
otherwise.
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2. Recommended (‫)مستحب‬
ّ 13

The Majority hold this opinion, including ʿAṭāʾ (he held both views). The Istiʿādhah can be recited
before the beginning of a Sūrah as well as in the middle of it. It is better, more rewarding and closer to
the Sunnah to recite it before beginning the recitation. This was also the opinion of the Qurrāʾ14, Ibn
ʿUmar, Abū Hurayrah, al-Ḥasan, Muḥammad ibn Sīrīn, Ibrāhīm al-Nakhaʿī, Abū Ḥanīfah, Imām Aḥmad,
al-Awzāʿī, Sufyān al-Thawrī and a majority of the Shā`iʿiyyah. Because another evidence is required to
bring a command down from the level of obligation to a recommendation, the evidence used to show
that the Istiʿādhah is not an obligation can be understood as follows:

ْ
ْ ‫ْ ﻓ‬T‫"وإذا ﺣﻠﻠ‬
! ۚ ‫ﺎﺻﻄَﺎدُوا‬َ ُ َ َ َِ َ
But when you come out of Iḥrām, then [you may] hunt. 15
Since hunting is strictly prohibited while in the state of Iḥrām, once a person comes out of this state,
the command is to hunt, according to the apparent meaning of the verse. However, it is known that
the Prophet % and the Companions & did not go hunting straight after Iḥrām. This con`irms that the
command to hunt here means that it is simply allowed to do so.16

With regard to the Istʿādhah, there are many instances in the Sunnah where the Prophet % did not
pronounce it. It was common to simply mention a verse for the purpose of teaching, providing
information, or giving advice. Likewise, if it is the odd verse which is recited here and there (such as
reciting a verse as part of a lesson) it is not obligatory to utter the Istiʿādhah. However, if a person
intends to recite for a certain period of time, then it is recommended that Istiʿādhah be pronounced
beforehand.

Since only one or two scholars held the opinion that the Istiʿādhah is obligatory, the scholars declared
this ruling (that it is recommended) as a consensus (Ijmāʿ) of the scholars on this issue.
● al-Ṭabarī and Ibn ʿAṭiyyah also mentioned this in their respective works of Tafsīr.
● al-Sarakhsī (one of the scholars of the Ḥana`ī madh-hab) mentions that the opinion of ʿAṭāʾ (that it
is obligatory) goes against the Ijmāʿ (consensus) of the scholars (even though ʿAṭāʾ holds both
views).

13 A person is rewarded for doing the action, and not punished for not doing it.

14 What is meant here are the Imāms of the Qurʾān and the Qirāʾāt who took the recitation from the Prophet % via

chains of transmission through the Companions &, not the reciters of the Qurʾān in general, as is understood today.
The rules of reciting the Qurʾān are attributed to these Imāms, who will be identi`ied as the Qurrāʾ for this class.
15 Sūrat al-Māʾidah, 2

16 This is the reason why it is important never to take a verse of the Qurʾān or a Ḥadīth in isolation of other

evidences; there may be more to the picture than meets the eye.
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● Ibn Kathīr did not mention that there was an Ijmāʿ on this issue but says that the Majority held the
opinion that it is recommended.

Regardless of its obligation or recommendation, pronouncing the Istiʿādhah is a praiseworthy and highly
encouraged act which a person should be accustomed to simply because of the blessing in its wording and
its importance.

Is the Istiʿādhah pronounced when beginning Sūrat al-Tawbah? Yes, because the recommendation is to
pronounce it whenever a person recites the Qurʾān in general. This is different from the ruling of the
Basmalah17 for this Sūrah (which is not recited). Therefore, whether or not a person recites from the
beginning of a Sūrah (any Sūrah) or the middle, it is recommended to say the Istiʿādhah.

Pronouncing the Istiʿādhah in Ṣalāh

Takbīrat Duʿāʾ al- Sūrat al-

Istiʿādhah
al-Iḥrām Istiftāḥ Fātiḥah

There are three opinions on this issue:

1. The Istiʿādhah is pronounced only in the Dirst Rakʿah

This is the opinion of the Majority. The recitation of the Qurʾān in Ṣalāh is considered one recitation
as a whole, and therefore, the Istiʿādhah is pronounced in the `irst Rakʿah only and is not repeated in
subsequent Rakaʿāt. This was the opinion of ʿAṭāʾ, al-Ḥasan, Muḥammad ibn Sīrīn, Ibrāhīm al-Nakhaʿi,
Ṭāwūs, Abū Ḥanīfah, Imām al-Shā`iʿi, Sufyān al-Thawri and Imām Aḥmad, according to one of his
narrations. This opinion is based on two evidences (the second one being the strongest):
a. The Ṣalāh is considered one type Dhikr as a whole (either a person is reciting the Qurʾān or
doing Dhikr). The Istiʿādhah is only pronounced when there is a break in the recitation of the
Qurʾān or the Dhikr of Allāh due to some reason not related to either of the two.
b. The Ḥadīth of Abū Hurayrah # when he said:
ْ ْ ْ
.‫ وﻟﻢ ﻳﺴﻜﺖ‬، ! َ‫ب اﻟﻌﺎﻟَ ِﻤﲔ‬ ‫ر‬ ِ ‫ﷲ‬ِ ‫ﺪ‬‫ﻤ‬ ‫ إذا ﻧﻬﺾ ﻣﻦ اﻟﺮ;ﻌﺔ اﻛﺎﻧﻴﺔ اﺳﺘﻔﺘﺢ اﻟﻘﺮاءة ﺑـ " اﻟﺤ‬% ‫ﻛن رﺳﻮل اﷲ‬
َ ِّ َ َ ّ ُ َ
“When the Messenger of Allāh ' stood up for the second Rakʿah, he began with the recitation of Sūrat al-
Fātiḥah and did not observe silence (before the recitation of Sūrat al-Fātiḥah).18

17 Saying ‫بسم اهلل الرحمن الرحيم‬

18 Ṣaḥīḥ Muslim #599

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2. The Istiʿādhah is pronounced at the beginning of every Rakʿah

This opinion was held by Muḥammad ibn Sīrīn, Ibrāhīm al-Nakhaʿi, Imām al-Shā`iʿi (one of his
opinions) and Ibn Ḥazm. Imām al-Nawawi reports, “In our madh-hab it is recommended to say the
Istiʿādhah in every Rakʿah.”

3. The Istiʿādhah is only pronounced in the voluntary prayers

It is not to be pronounced in the obligatory prayers because it (the wording of the Istiʿādhah) is not
from the Qurʾān (only its command is there). According to this opinion, the Istiʿādhah is allowed in
the optional prayers only because the rulings for these prayers are more relaxed and allow for some
`lexibility, such as the option to perform them while on a riding animal, and in any direction the
animal faces, etc. The obligatory prayers, however, have stricter rulings and must be performed in a
speci`ic manner, such as facing the Qiblah, as Ibn ʿUmar } reports:
.‫ وﻳﻮﺗﺮ ﻟ راﺣﻠﺘﻪ‬،‫ ﺻﻼة اﻟﻠﻴﻞ إﻻ اﻟﻔﺮاﺋﺾ‬،‫ ﻳﺼﻠ ﻓ اﻟﺴﻔﺮ ﻟ راﺣﻠﺘﻪ ﺣﻴﺚ ﺗﻮﺟﻬﺖ ﺑﻪ ﻳﻮﻣﺊ إﻳﻤﺎء‬% ‫ﻛن اﺠﺒ‬
“The Prophet % used to pray when travelling on his riding animal, no matter which direction it was facing,
and he would gesture with his head to indicate the movements of the night prayer, apart from the
obligatory prayers, and he would pray Witr on his riding animal also.”19

It is also explicitly reported that the Prophet % pronounced the Istiʿādhah in the night prayers:
‫ ﺛﻢ ﻳﻘﻮل » ﺳﺒﺤﺎﻧﻚ اﻟ وﺑﻤﺪك وﺗﺒﺎرك اﺳﻤﻚ وﺗﻌﺎﻟ ﺟﺪك وﻻ ﻟ ﻏﻴك « ﺛﻢ ﻳﻘﻮل‬،‫ إذا ﻗﺎم ﻣﻦ اﻟﻠﻴﻞ ﻛﺒ‬% ‫ ﻛن رﺳﻮل اﷲ‬:‫ ﻗﺎل‬# ‫أﺑﻮ ﺳﻌﻴﺪ اﻟﺪري‬

.‫» ﻻ ﻟ إﻻ اﷲ « ﺛﻼﺛﺎ ﺛﻢ ﻳﻘﻮل » اﷲ أﻛﺒ ﻛﺒﻴا « ﺛﻼﺛﺎ » أﻋﻮذ ﺑﺎﷲ اﻟﺴﻤﻴﻊ اﻟﻌﻠﻴﻢ ﻣﻦ اﻟﺸﻴﻄﺎن اﻟﺮﺟﻴﻢ ؛ ﻣﻦ ﻫﻤﺰه وﻧﻔﺨﻪ وﻧﻔﺜﻪ « ﺛﻢ ﻳﻘﺮأ‬
Abu Saʿīd al-Khudri # said, “When the Messenger of Allāh % got up to pray at night he uttered the Takbīr
and then said,
"Glory be to Thee, O Allāh, and Praise be to Thee
and Blessed is Thy name
and Exalted is Thy greatness
and There is no one worthy of worship but Thee.” He then said,
"There is no one worthy of worship but Allāh,” three times. He then said,
”Allāh is altogether great" three times.
"I seek refuge in Allāh, the All-Hearing and All-Knowing from the accursed devil, from his evil suggestion,
from his puffing up, and from his poetry.” He then recited (the Qurʾān).20

Imām Mālik was the only one to have held this opinion.

19 Ṣaḥīḥ al-Bukhāri #1000

20 Sunan Abi Dawūd #775; classed as authentic.

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Reciting the Istiʿādhah Aloud or Silently

Within the Ṣalāh, there are three opinions:
1. The Istiʿādhah is recited silently.
This is the opinion of the Majority which includes the four Khulafāʾ, Ibn ʿUmar, Ibn Masʿūd &, Abū
Ḥanīfah, Imām al-Shā`iʿi (according to one of his opinions), Imām Mālik (in the optional prayers),
Imām Aḥmad, Ibrāhīm al-Nakhaʿi, and the opinion of the Qurrāʾ. This is the strongest opinion simply
because this what the Prophet % used to do.

2. The Istiʿādhah is recited aloud.

The reasoning behind this is because the Basmalah is recited aloud, the Istiʿādhah likewise would also
be recited aloud. This was the opinion of Abū Hurayrah #, as recorded by Imām al-Shā`iʿi. He
mentions in his book al-Umm 21 a narration of Abū Hurayrah # who said, “You pronounce the
Istiʿādhah aloud; but if you do it silently, there is nothing wrong with this.”

3. The Istiʿādhah can be recited aloud or silently.

Based on what Imām al-Shā`iʿi mentions in al-Umm, a person has the choice to recite the Istiʿādhah
either way. Ibn Abī Laylah also mentions that both ways are permissible. Ibn Taymiyyah said that the
Istiʿādhah would be pronounced aloud if the purpose is to teach someone (such as young children or
new Muslims). This is done during the Ṣalāh because that is the time when people are most likely to
learn this. It has also been reported that ʿUmar bin al-Khaṭṭāb # used to recite the Duʿāʾ al-Istiftāḥ22
aloud during the congregational prayer to teach those who don’t know.23

Outside the Ṣalāh: It is the preferred opinion of the Qurrāʾ that the Istiʿādhah be pronounced aloud, but
reciting it silently is also permissible.

Regardless of the opinion that a scholar arrives it, at the very least, he earns a reward for the making the
effort to arrive at a verdict if he is incorrect, and double, if he is correct.
« ‫ ﻓﻠﻪ أﺟﺮ‬،‫ و•ذا ﺣﻜﻢ ﻓﺎﺟﺘﻬﺪ ﺛﻢ أﺧﻄﺄ‬،‫ ﻓﻠﻪ أﺟﺮان‬،‫ ﻳﻘﻮل » إذا ﺣﻜﻢ اﻟﺎﻛﻢ ﻓﺎﺟﺘﻬﺪ ﺛﻢ أﺻﺎب‬% ‫ أﻧﻪ ﺳﻤﻊ رﺳﻮل اﷲ‬# ‫ﻋﻦ ﻋﻤﺮو ﺑﻦ اﻟﻌﺎص‬
ʿAmr ibn al-ʿĀṣ reports that he heard the Messenger of Allāh % say, “If a judge gives a verdict according
to the best of his knowledge and his verdict is correct, he will receive a double reward; and if he gives a
verdict according to the best of his knowledge and his verdict is wrong, even then he will get a reward .” 24

21 A compendium of Islāmic Law according to the Shā`iʿi school of thought.

22 These are known as the opening supplications which follow the Takbīr before the Istiʿādhah.

23 Once a person has learned the Istiʿādhah, however, then it should be done silently.

24 Ṣaḥīḥ al-Bukhāri #7352

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Situations when it is recommended to pronounce the Istiʿādhah

1. Reciting the Qurʾān
ْ ْ ْ ْ
! "ِ ‫اﻟﺮ ِﺟ‬ ‫ ﻣﻦ اﻟﺸ ْﻴﻄﺎن‬1‫ﺎﻟ‬
َ ‫"ﻓﺈذا ﻗﺮأت اﻟﻘ ْﺮآن ﻓﺎﺳﺘﻌﺬ ﺑ‬
َّ ِ َ َّ َ ِ ِ ّ ِ ِ َ َ َ ُ َ َ َ ِ َ
َ
So when you recite the Qurʾān, [first] seek refuge in Allāh from Satan, the expelled [from His mercy].25

2. When Shayṭān whispers

ْ ٌ ْ ْ ْ
! ٌ"‫ِ ٌﻴﻊ َﻋ ِﻠ‬kَ ُ‫ِۚ ِإ ّﻧَﻪ‬1‫ﺎﻟ‬
َ ّ ‫ﺎن َﻧﺰغ ﻓَﺎﺳ َﺘ ِﻌﺬ ِﺑ‬
ِ َ‫اﻟﺸﻴﻄ‬
َّ ‫ﻦ‬‫"وإﻣﺎ ﻳﻨﺰﻏﻨﻚ ِﻣ‬
َ َ َّ َ َ َ َّ ِ َ
And if an evil suggestion comes to you from Satan, then seek refuge in Allāh. Indeed, He is Hearing and
Knowing. 26

ٌ ْ
! ‫ون‬‫ ﻣ ْﺒﺼﺮ‬q ‫ﻒ ﻣﻦ اﻟﺸ ْﻴﻄﺎن ﺗﺬﻛﺮوا ﻓﺈذا‬t‫ ﻃﺎ‬v‫ﻳﻦ اﺗﻘ ْﻮا إذا ﻣﺴ‬V‫ا‬ َ ّ ‫"إن‬
َ ُ ِ ُ ّ ُ َ ِ َ ُ َ ّ َ َ ِ َ َ ّ َ ِّ ِ َ ُ َ ّ َ َ ِ َ َ ّ َ ِ َ ّ ِ
Indeed, those who fear Allāh - when an impulse touches them from Satan, they remember [Him], and at
once they have insight. 27

! ‫ﲔ‬ ْ
ِ ‫اﻟﺸ َﻴﺎ ِﻃ‬
َ ّ ‫ات‬
ِ ‫ﻚ ِﻣﻦ َﻫ َﻤ َﺰ‬
َ ‫ﻋﻮذ ُ ِﺑ‬ ِّ ‫" َوﻗُﻞ ّ َر‬
ُ َ‫ب أ‬
And say, "My Lord, I seek refuge in You from the incitements of the devils…28

ْ
! ‫ون‬
ِ ‫ﻀ ُﺮ‬
ُ ‫ب أَن َﻳﺤ‬
ِّ ‫ﻚ َر‬
َ ‫ﻋﻮذ ُ ِﺑ‬
ُ َ ‫" َوأ‬
…and I seek refuge in You, my Lord, lest they be present with me."29

It was not known from the Companions that they were ever af`licted with waswasah (excessive
whispers from Shayṭān) of any sort; this is because they understood the true meaning and impact of
the Istiʿādhah. It is more common today to `ind people af`licted with waswasah because we have
mostly lost touch with the value and true meaning of not just the Istiʿādhah, but many different
supplications we are taught by our Prophet % to say throughout our daily lives.

25 Sūrat al-Naḥl, 98

26 Sūrat al-Aʿrāf, 200

27 Sūrat al-Aʿrāf, 201

28 Sūrat al-Anbiyāʾ, 97

29 Sūrat al-Anbiyāʾ, 98

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 Quranic Progression
Year 1

3. When Shayṭān inspires doubts and evil thoughts about Allāh

‫ ﻣﻦ ﺧﻠﻖ رﺑﻚ ؟ ﻓﺈذا‬: ‫ ﻳﻘﻮل‬k‫ ﻣﻦ ﺧﻠﻖ ﻛﺬا ؟ ﻣﻦ ﺧﻠﻖ ﻛﺬا ؟ ﺣ‬: ‫ اﻟﺸﻴﻄﺎن أﺣﺪﻛﻢ ﻓﻴﻘﻮل‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻﻠ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ » ﻳﺄ‬:# ‫ﻗﺎل أﺑﻮ ﻫﺮﻳﺮة‬

« ‫ﺑﻠﻐﻪ ﻓﻠﻴﺴﺘﻌﺬ ﺑﺎﷲ و•ﻨﺘﻪ‬

Abū Hurayrah # said, “The Messenger of Allāh % said, ‘Satan comes to one of you and says, 'Who created
so-and-so?’ until he says, 'Who has created your Lord?' So when he inspires such a question, one should
seek refuge with Allāh and give up such thoughts.’ ” 30

As the Prophet % describes, Shayṭān begins whispering to a person about matters which start out very
small and minor. He continues to whisper until these doubts become stronger and more dangerous.
This is precisely how idol worship began on Earth during the time of Nūḥ (:

‫ وأﻣﺎ ﻳﻐﻮث ﻓﻜﻧﺖ‬،‫ وأﻣﺎ ﺳﻮاع ﻛﻧﺖ ﻟﺬﻳﻞ‬،‫ ﺻﺎرت اﻷوﺛﺎن اﻟﺘ ﻛﻧﺖ ﻓ ﻗﻮم ﻧﻮح ﻓ اﻟﻌﺮب ﺑﻌﺪ ؛ أﻣﺎ ود ﻛﻧﺖ ﻟﻜﺐ ﺑﺪوﻣﺔ اﻟﻨﺪل‬:{ ‫ﻋﻦ اﺑﻦ ﻋﺒﺎس‬

‫ ﻓﻠﻤﺎ ﻫﻠﻜﻮا‬،‫ وأﻣﺎ ﻧﺴ ﻓﻜﻧﺖ ﻟﻤﻴ ﻵل ذي اﻟﻜع أﺳﻤﺎء رﺟﺎل ﺻﺎﻟﻴ ﻣﻦ ﻗﻮم ﻧﻮح‬،‫ وأﻣﺎ ﻳﻌﻮق ﻓﻜﻧﺖ ﻟﻤﺪان‬،‫ ﺛﻢ ﻛﻨ ﻏﻄﻴﻒ ﺑﺎﻟﻮف ﻋﻨﺪ ﺳﺒﺄ‬،‫ﻟﺮاد‬

‫ وﺗﻨﺴﺦ اﻟﻌﻠﻢ‬،‫ إذا ﻫﻠﻚ أوﺤﻚ‬k‫ ﺣ‬،‫ ﻓﻠﻢ ﺗﻌﺒﺪ‬،‫ ﻓﻔﻌﻠﻮا‬.‫ وﺳﻤﻮﻫﺎ ﺑﺄﺳﻤﺎﺋﻬﻢ‬،‫ اﻟﺸﻴﻄﺎن إﻟ ﻗﻮﻣﻬﻢ أن اﻧﺼﺒﻮا إﻟ ﻣﺎﻟﺴﻬﻢ اﻟﺘ ﻛﻧﻮا ﻳﻠﺴﻮن أﻧﺼﺎﺑﺎ‬p‫أو‬

.‫ﻋﺒﺪت‬
On the authority of Ibn ʿAbbās }, “All the idols which were worshipped by the people of Nūḥ were
worshipped by the Arabs later on. As for the idol Wadd, it was worshipped by the tribe of Kalb at Dawmat
al-Jandal; Suwaʿ was the idol of (the tribe of) Hudhayl; Yaghūth was worshipped by (the tribe of) Murād
and then by Banī Ghuṭayf at al-Jurf near Sabaʾ; Yaʿūq was the idol of Hamdān, and Nasr was the idol of
Himyar, the branch of Dhi al-Kalāʿ. The names (of the idols) formerly belonged to pious men of the people
of Nuḥ, and when they died Satan inspired their people to prepare and place idols at the places where
they used to sit and to call those idols by their names. The people did so, but the idols were not
worshipped until those people (who initiated them) had died, and the origin of the idols had become
obscure, whereupon people began worshipping them.”31

Once a person heeds the `irst thought, it becomes easier and easier each subsequent time. It is
mentioned in Ibn al-Jawzī’s famous work Talbīs Iblīs the following story narrated by al-Ḥasan al-Baṣri:

30 Ṣaḥīḥ al-Bukhāri #3276

31 Ṣaḥīḥ al-Bukhāri #4920

9
 Quranic Progression
Year 1

A man angrily decided to chop down a tree that was being worshipped instead of
Allāh. On the way to the tree, he met Iblīs who was in the form of a man. Iblīs asked
him, “What do you plan on doing?” The man answered, “I am going to chop down this
tree which is being worshipped instead of Allāh.” Shayṭān said, “If you do not
worship it, why should it harm you if others do so?” The man replied, “I will chop it
down.” Shayṭān then told him, “Would you like something better than that? Do not
cut it and you will get two dinars every morning under your pillow.”
“Who would guarantee me this?” the man asked.
“I will give it to you,” said Iblīs.
The man returned, and the next morning he found two dinars under his pillow. The
following morning he again found two dinars under his pillow. The following
morning, upon `inding nothing under his pillow, the man decided to chop down the
tree. Shayṭān again appeared to him in the shape of the same man. And asked, “What
do you want to do?” The man answered, “I will cut down this tree which is being
worshipped instead of Allāh!” Iblīs said, “You have lied. You will not be able to do it.”
As the man continued to proceed, Shayṭān threw him down and began choking him,
saying, “Do you know who I am? I am Shayṭān. Initially, you were angry for Allāh’s
sake, so I had no power over you. I deceived you with the promise of two dinars.
Because now you’ve become angry for the sake of these two dinars, I was able to
overpower you.”

Shayṭān overpowers a person by playing with a person’s intention and sincerity by manipulating and
twisting it until a person leaves the good deed altogether for fear of a corrupted intention.

When a person is the most sincere, his intention is pure, then his action will be accompanied with the
most blessing:

،‫ ورﺟﻞ ﻗﻠﺒﻪ ﻣﻌﻠﻖ ﻓ اﻟﺴﺎﺟﺪ‬،‫ وﺷﺎب ﻧﺸﺄ ﻓ ﻋﺒﺎدة رﺑﻪ‬،‫ اﻹﻣﺎم اﻟﻌﺎدل‬: ‫ ﻗﺎل » ﺳﺒﻌﺔ ﻳﻈﻠﻬﻢ اﷲ ﻓ ﻇﻠﻪ ﻳﻮم ﻻ ﻇﻞ إﻻ ﻇﻠﻪ‬% ‫ ﻋﻦ اﺠﺒ‬# ‫ﻋﻦ أﺑﻮ ﻫﺮﻳﺮة‬
‫ ﻣﺎ‬²‫ ﻻ ﺗﻌﻠﻢ ﺷﻤﺎ‬k‫ ورﺟﻞ ﺗﺼﺪق أﺧﻔ ﺣ‬،‫ أﺧﺎف اﷲ‬k‫ إ‬: ‫ ورﺟﻞ ﻃﻠﺒﺘﻪ اﻣﺮأة ذات ﻣﻨﺼﺐ وﺟﺎل ﻓﻘﺎل‬،‫ورﺟﻼن ﺗﺎﺑﺎ ﻓ اﷲ ؛ اﺟﺘﻤﻌﺎ ﻋﻠﻴﻪ وﺗﻔﺮﻗﺎ ﻋﻠﻴﻪ‬

« ‫ ورﺟﻞ ذﻛﺮ اﷲ ﺧﺎ•ﺎ ﻓﻔﺎﺿﺖ ﻋﻴﻨﺎه‬،‫ﺗﻨﻔﻖ ﻳﻤﻴﻨﻪ‬

On the authority of Abū Hurayrah # that the Prophet % said, “There are seven types of people whom
Allāh will shade on a Day when there is no shade but His: a just ruler, a young person who grew up
worshipping Allāh, a person whose heart is attached to the mosques, two people who love each other,
meet and depart from each other for the sake of Allāh, a man whom a beautiful woman of high status
seduces, but he rejects her by saying, ‘I fear Allāh,’ a person who spends in charity and conceals it such
that his right hand does not know what his left hand has given and a person who remembered Allāh in
private, then his eyes `illed with tears.” 32

32 Ṣaḥīḥ al-Bukhāri #660

10
 Quranic Progression
Year 1

Shayṭān will `ight this good intention, taking what is good and innocent and corrupting it. The
Prophet % advised us to close this door completely by pronouncing the Istiʿādhah.

Although scholars have mentioned the permissibility of combining the intention for an act of worship
with the intention of seeking a worldly bene`it, the priority should still be the worship and pleasure of
Allāh `irst and foremost. For example, Allāh $ says:
ْ ٌ ‫ ْﻢ ﺟﻨ‬C‫"ﻟ ْ|ﺲ ﻋﻠ ْﻴ‬
! ۚ ‫ ْﻢ‬C
ُ ‫ﺎح أَن َﺗ ْﺒﺘﻐُﻮا ﻓَﻀ ًﻼ ِّﻣﻦ ّ َر ِّﺑ‬َ ُ ُ َ َ َ َ
َ
There is no blame upon you for seeking bounty from your Lord [during Ḥajj].33

This verse shows that it is permissible to perform Ḥajj while also intending to do business; however, a
person has to take special precaution in such situations because this act of worship (and any act of
worship besides this) has now become open to the door of insincerity and can be easily corrupted.

A person needs to preserve the integrity of a good act as much as possible; once Shayṭān enters into
the picture, it is a very dif`icult situation to rectify. For this reason, the great Tābiʿī Sufyān al-Thawrī
said:
ّ ‫ﻋ ﻣﻦ ﻧﻴﺘ؛ ﻷﻧﻬﺎ ﺗﺘﻘﻠﺐ‬
‫ﻋ‬ ّ ‫ﻣﺎ ﺨﻟﺖ ﺷﻴﺌًﺎ أﺷﺪ‬
“I never combatted anything more dif`icult than my sincerity because it constantly `luctuates.”

33 Sūrat al-Anbiyaʾ, 98

11