Making effort to attain a profound faith is a very important act of worship

The precious effort made towards attainment of a profound faith is a life-long struggle for a Muslim. From the moment a person opens his eyes he starts to struggle towards drawing close to Allah.

He gives thanks to Allah because He has given him life once again and made  it possible to awaken in the morning. .

He earnestly prays both for himself and for his Muslim brothers and sisters.

He works tirelessly  to spread the moral perfection,  as Allah commands us in the Qur’an to every corner of the world.

He keeps his moral perfection throughout the day.

He does not give in to the desires of his lower-self but assumes the kind of attitudes that deserve Allah’s good pleasure; he remains faithful to Allah at every moment of his life.

He constantly remembers Allah, thinks about His blessings, and communicates them to people around them.

No doubt such efforts of a Muslim shows his determination to be close to Allah and wish to earn Allah’s admiration, Insha'Allah. Allah accepts such a prayer of this servant; He renders him amongst those who have fear of Allah. He grants him great wisdom, understanding, majesty and might, and makes him a sincere servant.

The actual purpose of a Muslim is to be aware of his servanthood  and to comply with the commandments in the Qur’an to the letter. A person is responsible for making effort in attaining a deeper faith. Even a person who has  encountered many hardships and ardous tests on the way of Allah must renew his intention every day, keep the zeal and enthusiasm originating from his faith alive. and never forget his actual aim.

-What does overfamiliarity mean?

-What is overfamiliar behavior?

-How does overfamiliarity affect the person displaying it?

-What moral values are needed to escape overfamiliarity?

When people first encounter the proofs of Creation they realize there is something extraordinary in them, and this leads them to reflect on and research and investigate what they see. Some people, however, may soon develop a familiarity in the face of these things and start not to be affected by them. An entity or event they encounter every day becomes overfamiliar to them. 

 

This is like a disease, that all Muslims must avoid and that prevents people giving thanks to Allah.

 

Human beings can easily become accustomed to any images if they do not use their consciences properly. Allah has created the human soul prone to conditioning as a requirement of the secret of the test. From the moment a person is born he acts in the light of the conditioning he receives from his surroundings. When he forgets that it is Allah Who creates all things and that a person has a duty to reflect on and grasp the sublime wisdom in Allah’s Creation, then he will continue to live with only a very superficial perspective. In the event he is conditioned with the idea that it is enough to go along with the majority and blindly believe in their superstitions, then a mist practically will settle around him. He sees everything through that mist. Since he never breaks through that mist that has been around ever since his childhood, he never sees the difference between it and a clear and sharp perspective. The mist that surrounds such people is “overfamiliarity.” This is like a screen that prevents people seeing the flawless details, miracles and beauty in their daily lives and the things around them, and that prevents them comprehending the omniscience and infinite artistry of Almighty Allah. 

 

The Main Cause of Overfamiliarity Is Lack of Reflection 

 

One of the most serious mistakes that people living in the society of ignorance make is failing to concentrate on a subject and think deeply about it. The reason for this is that they devote all their attention to minor issues during the day. They thus tire their minds on these matters and waste a great deal of time on them. 

 

These people generally spend their time on thoughts limited to their homes, work school and family matters, and are only aware of and affected by the beauty and marvels in things the first time they encounter them. It is certainly a good thing for a person to set aside time for matters regarding the home or the family. But what is being referred to here is a person being taken in by the deceptive tempo of the life of this world and remaining unfeeling in the face of the proofs of Creation and the proofs of Allah’s omniscience all around him. 

 

Being Able to See Allah’s Blessings upon Us 

 

Someone who spends his life behind the veil of overfamiliarity may be affected the first time he encounters a proof of Creation. This may even, albeit for a brief time, be instrumental in his reflecting deeply and investigating the reality of what he sees. Eventually, however, he loses his initial excitement and sensitivity in the face of these beauties and begins to feel a sense of familiarity with what he sees. Later still, these will even begin to seem “ordinary” or “monotonous.” In the same way, he will regard many situations he has witnessed throughout his life and seen everyday as very “ordinary,” “familiar” and “bound to happen.” But the fact is that everything he sees and every situation he witnesses are exceedingly wise events specially created by Allah. Allah surrounds a person with countless beauties and marvels, and much goodness and wisdom lies hidden behind each one. Bediuzzaman Said Nursi set this out in these words: 

 

“Wondrous truths are concealed behind the veils of overfamiliarity, custom and monotony. (Emirdag Addendum) 

 

… Yes, the Being that administers this cosmos preserves all things in order and balance. Order and balance are the manifestation of knowledge and wisdom, of will and power. (The Tenth Word, Seventh Truth) 

 

… All of this shows that matters are done in accordance with infinite wisdom. (The Tenth Word, Third Truth) 

 

As Bediuzzaman says, there is great artistry and wisdom in the order and flawlessness that prevails at every moment of life. But only believers, who genuinely turn to Allah and can look at events through the eyes of wisdom, can properly appreciate this. Since such a person will regard everything he sees as a blessing created by Allah, the veil of heedlessness and overfamiliarity never descends over him. He feels an unending joy and fervor in the face of each and every one. Our Almighty Lord reveals in the Qur’an that only those servants who look through the eyes of wisdom can see the blessings and proofs of Creation on Earth:

 

“Have they not looked at the sky above them: how We structured it and made it beautiful and how there are no fissures in it? 

And the earth: how We stretched it out and cast firmly embedded mountains onto it and caused luxuriant plants of every kind to grow in it, an instruction and a reminder for every penitent human being.” (Surah Qaf, 6-8)

 

A Striking Example of Overfamiliarity… 

 

There are various reasons why people regard events as overfamiliar. One is that people come to attach more importance to material than to spiritual things. These words of Bediuzzaman, "The minds of those who seek all things in matter lie in their eyes. And the eye is blind to spiritual matters" (Letters, p. 457) once again remind us of this fact. 

 

For example, the first time a medical student sees a dead human body brought into an anatomy class, it may have a huge impact on him. He realizes that the world is a temporary place and that sooner or later everyone must die. The way that a body that was once so magnificent and attractive starts to rot so quickly and becomes impossible to look at sets him to thinking for a long time.

 

However, if one does not evaluate such situations through the eyes of faith, then the passage of time and seeing increasing numbers of dead bodies begin to give rise to a sense of familiarity and a weakness of thought. If one fails to think properly, then even such a striking environment will eventually begin to be regarded as normal. 

 

Every Moment We Live Is a Great Blessing

 

Another cause of overfamiliarity is the way that, because of His great mercy on His servants, Allah creates every moment perfect and uninterrupted. But some heedless people ignore the fact that is our merciful Lord Allah Who bestows on them the countless blessings that ensure their survival and Who preserves them through the matchless systems that He created. They never reflect on the proofs of Creation that surround them. Allah reveals this in the following verse: 

 

" How many Signs there are in the heavens and earth! Yet they pass them by, turning away from them.” (Surah Yusuf, 105)

 

There are very many more subjects that people regard with complete familiarity, as the verse says, in their daily lives. For example, the blood vessels under one’s feet are subjected to an average pressure of 70-80 kilos daily as people bounce up and down on their feet. But none of the very fine blood vessels in the feet is ever crushed or splits. This is just one of Allah’s countless blessings on His servants.

 

Our Lord Possesses Infinite Creative Power 

 

The life of this world, which is so short, incomparably shorter than the eternal life of the Hereafter, is full of manifestations of Allah’s infinite mercy. He creates people and also places them in the most ideal location for their survival. And all that people need to do in return is to serve Allah. Reflecting on the manifest proofs of Allah’s existence ad seeing the truth by drawing the appropriate conclusions from those proofs, when Allah has made the life of this world an opportunity to do so, will bring with it great benefits in the life of the Hereafter.

 

By Allah’s leave, deep reflection is instrumental in lifting the veil of overfamiliarity from Muslims’ eyes. Someone with a clear mind and the power to think soundly always possesses the intelligence to think the best of all events. Wherever such a person looks, he sees the beauty, details and miraculous aspects of Allah’s Creation, and he not only takes pleasure from these, but also acquires a great depth of faith. 

 

One important way of doing away with overfamiliarity is to set aside the idea of thinking in terms of natural causes that the materialist mindset has conditioned people with for many years in their homes, in the streets, in the papers and on the television. It is to look at everything in the world as if has been created that very moment and as if one is seeing it for the very first time. Such a person will not treat the things he encounters with overfamiliarity, but will feel a great excitement from everything. The Qur’an reveals that believers think deeply about every detail created for them in the life of this world, and that in this way they better comprehend the greatness of Allah, His infinitely lovely creative artistry and His infinite mercy on and affection for His servants: 

 

"Those who remember Allah, standing, sitting and lying on their sides, and reflect on the Creation of the heavens and the earth: ‘Our Lord, You have not created this for nothing. Glory be to You! So safeguard us from the punishment of the Fire.” (Surat Al‘Imran, 191)

 

Lazy Thinking Gives Rise to Overfamiliarity

 

Some people never stop to reflect on how that flowers they pass by every day emerge from dark, muddy soil with such delightful fragrance and such bright colors and immaculately smooth petals. In other words, how did the inert soil, which decays all things, give life to those plants and their flowers?

 

As you walk along any street, you will see dozens of other people, none of whom resembles any other. Indeed, each of them differs from every other one, right down to their fingerprints. Those who regard all such sights as merely ordinary never reflect on how Allah has created so many billions of human beings to be completely different from one another, over many thousands of years.

 

These are a few examples of the proofs of the existence and power, reason and artistry of Almighty Allah. To lift the veil of familiarity, people need to do away with the barriers that prevent them from reflecting on “ordinary” things. They can then turn to Allah with a sincere and genuine heart at all moments, by considering the wisdom in all events and entities that He has created. The mercy that Allah has on His servants is revealed in these verses: 

 

Any blessing you have is from Allah. Then when harm touches you, it is to Him you cry for help. (Surat an-Nahl, 53)

 

In the Qur’an, believers are commanded to say "... It is as Allah wills, there is no strength but in Allah..." (Surat al-Kahf, 39) when they enter their gardens. This is because they know that when they enter their gardens it is Allah Who created and maintains it. An unthinking person may be affected the first time he sees a lovely garden, but after that it may become increasingly commonplace to him. And since some people never think at all, they are unaware of such blessings right from the very outset. They regard the blessings bestowed on them as “commonplace” or “things that could not have been any different.” They are unable to enjoy these delights. And that is a state of affairs that believers should avoid.

 

One Must Never Forget That Every Blessing Is a Mercy from Allah 

 

There is a danger of overfamiliarity in many areas of the great majority of people’s lives. For example, when someone living under harsh conditions is suddenly given a very easy lifestyle he will realize that everything he sees and enjoys is a blessing for him. His sleeping in a softer bed, his new home enjoying a delightful view, his being able to eat and drink whatever he wants, his having no problem heating his home as he chooses, his being able to get from one point to another very easily by car and many other things are all blessings for him. He experiences they joy of having them every time his former life comes to mind. But someone who has enjoyed these same luxuries from birth may not reflect on their worth so much. Or when someone suffering from a severe disease is treated and finally cured he realizes what a great blessing good health really is and constantly gives thanks to Allah. But someone who has never had a day’s illness in his life may not properly appreciate what a great blessing good health is, and because of that good health he may neglect to give thanks to Allah.  

 

But for a deep-thinking believer it makes no difference whether he has enjoyed all these blessings from birth or only acquired them later in life. Because, by Allah’s leave, he never looks at what he has through the eyes of overfamiliarity. He knows that Almighty Allah created each one and can take them all back if He so chooses.

''The Desire to be On one's Own'' with no reason is a scheme of Satan

Many people  assume that the best solution to any troubles they encounter   is to be alone. Whether they are  at work, or out and about somewhere, they simply wish  to go home as soon as possible. If they are with their friends, they abandon   them . When  they are with their families at home, they retreat to  their room and never leave . If it is crowded everywhere else, as a last resort, they will go somewhere like the bathroom, where they think no one will see them. In brief, no matter how the conditions may be, they will try anything and everything  to be alone.

They are not aware that withdrawal from the company of others or isolation  will make their troubles go away . If anyone asks them about the reason for wanting to be left alone , they state that they really don't know why. That is because no matter the situation,   their chief concern  is to “evade rational thinking.” When they are in the company of other  people , they have to act reasonably and rationally. However when they remain alone, they don’t have to think about this,  and can simply act “without thinking.” They believe that this avoidance will provide them relief.

The Desire to be Alone incites satan to action  

If a person wants to remain alone so that he can ponder upon a subject related to his faith,  think clearly and in a better fashion, take refuge in Allah and ask help from Him, implore Him and pray to Him, this would  be a very reasonable demand. In many verses of the Qur’an, Allah recommends to people this morality. In order to attain a profound state of mind, there is surely no  need to be alone, but when the intention is to turn to Allah, this tendency may be considered to be legitimate.

However as stated above, people seek to avoid the company of others  around them and remain on their own most typically in  times of trouble or stress, when they come under the influence of their lower-selves, when they do not properly ponder upon the verses of the Qur’an, and when they do not fully act in compliance with their conscience. When they remain on their own, it is satan who first approaches them and tries  to take advantage of their situation. Satan distances these  people from their conscience and makes them come under the influence of their lower-selves. He tries to make them forget about thinking in compliance with the morality of the Qur’an and thus prevent them from displaying the best attitude deserving Allah’s consent. Satan is in a constant state of activity  to divert  people into a frame of mind  that is not compatible with the morality of the Qur’an. His goal is to make people fall into romanticism, despair, sorrow, apprehension and pessimism, and he does his utmost to make them feel insecure and uneasy. Making people forget the fact that not even  a mote  of dust can move, unless otherwise willed by Allah, he makes them think as if people can have any effect on any incident that happens. As a result of this delusion, satan tries to make people give in to feelings of  rage, grudge, jealousy, sensitivity and vexation, and to thereby display attitudes incompatible with the morality of the Qur’an.

Pretexts to be on one’s own

The human character depicted above  is frequently seen in novels, movies or serial dramas. From our earliest childhood, , many people have had such friends, family members or relatives. As a  result of the erroneous morality instilled by society,, people who do not employ their wisdom, and live by the morality of the Qur’an tend to display such attitudes when they encounter particularly difficult or troublesome situations. These people typically do not let anyone  disrupt their loneliness. They sometimes try to extend this period of being on their own  by pretending to be sick or sleepless. Once they manage to be on their own, they “do nothing”, which is basically what they wanted to do all along. By being alone, these people simply evade the following:

They do not think,

They do not employ their conscience or wisdom,

They do not seek ways to correct their situation

They do not suppress the wicked desires  of their lower-selves,

They do not hide their troubles  from other people, nor do they  show good morality to people,

They do not   display a sensible and mature character towards people,

They do not  show love, compassion, self -sacrifice and many other attitudes peculiar to moral perfection.

If we tell someone; "Somewhere, there is a person who is harboring a grave enmity towards you. There is nothing that he wouldn't do to give you the biggest harm one can ever give. He is a master in every form of trickery, lie, games and deceitfulness.   And he would not leave you alone until he can harm you the way he wants," how would one react?  Would it be possible for him to only say "Okay" and go on with his life without taking any precautions against that enemy and not be interested at all? 

Of course the answer to that question is a "No". Every person, the minute he becomes aware of such an enemy, would pay a great attention to this matter. He would not take his mind off this matter before taking the precautions that would prevent the possible damage that might come from his enemy and before neutralizing him. 

However, man has a much more dangerous and ravenous enemy than any other man harboring a grave enmity against him. This enemy is the "satan".  And the satan is man's biggest and most determined enemy ever existed on Earth. He is an entity that is far more dangerous than an army of enemies consisting of humans, that it is not even possible to compare the two. In that case, whilst a person takes precautions against any enemy, it would be a grave mistake to remain indifferent and uninterested in the face of the enmity of the satan.   

That is because there is an "end" that satan aims for a man. This end is his entering to the "endless Hell". It is not possible for the satan to leave man alone until he gets this result. This is a definitive law of Allah, He revealed in the Qur'an: 

Mankind! eat what is good and lawful on the earth. And do not follow in the footsteps of satan. He truly is an outright enemy to you. (Surat Al-Baqara:168)

Satan is your enemy so treat him as an enemy.He summons his party so they will be among the people of the Searing Blaze. (Surah Fatir: 6)

I will lead them astray and fill them with false hopes. I will command them and they will cut off cattle’s ears. I will command them and they will change Allah’s creation.’ Anyone who takes satan as his protector in place of Allah has clearly lost everything. (Surat An-Nisa: 119)

In the Qur'an Allah tells man to "treat satan as an enemy" , in the face the satan being an enemy to mankind.  In that case man should obey this command of Allah –for the approval of Allah- and make neutralizing the satan, a  prioritized aim for him. 

Satan is a big enemy for man.  However Allah made it very easy for man to be saved from the evils of the satan.  In the Qur'an Allah revealed many secrets to show man the way for that. Some of those secrets are as follows:

• Satan is a helpless creature who cannot harm in the least, except as Allah permits. (Surat Al-Mujadala: 10)
   
• Satan's scheming is always feeble. (Surat An-Nisa: 76)
   
• Satan only has authority over those who take him as a friend and associate others with Allah.(Surat An-Nahl: 100)
   
• Satan has no power over man.(Surah Ibrahim: 22) (Surat Ash-Sheba, 20-21)
   
• Satan has no authority over those who believe and put their trust in their Lord.(Surat An-Nahl: 99)
   
• Sincerely seeking refuge in Allah and the Qur'an would neutralize the evil impulses.(Surat Al-A'raf: 200-201) (Surah Fussilat: 36)
   

Only the fact that man –by the leave of Allah- knows these secrets Allah revealed in the Qur'an is enough for him to neutralize his biggest enemy, the satan, promptly and conclusively. 

- If man lives without forgetting that there is no power other than Allah; that neither the satan, nor man has any power and do not ascribe any partners to Allah, no matter from which aspect satan approaches him, he will take no result and will not be able to give any harm to man. 

- If man –under any circumstances whatsoever- is determined to put his trust in Allah; and do not forget that Allah creates everything on a destiny with goodness and wisdom and that man can only act as Allah preordained in destiny, satan will never be effective on him. 

 - Upon the evil impulse of the satan, if a man seeks refuge in Allah and thinks with the verses of the Qur'an –by the leave of Allah- that evil impulse will be removed and satan will never be effective on that person. 

- If man does not forget that satan has no power –that he only performs according to the command of Allah- and that he is a very helpless creature and does not see the satan as an independent power and take up a position in the side of Allah , satan will lose all power against that person. 

- If man evaluates the tricky schemes of the satan, the truths he turns about, the lies he tells, the tricks he plays, the evil impulses he gives with the verses of the Qur'an, he will instantly see that all those are very corrupt and weak traps and the satan again will not be able to influence him in any way. 

When man acts with a faithful consciousness against the satan, by the leave of Allah, the efforts of satan will remain inconclusive until the end of his life. 

The point of view of man against the satan should never involve any logic other than these facts. A Muslim should never see satan as powerful and should never assume that it is difficult to neutralize it. A Muslim should never forget that "Allah created satan only as a deviator for the unbelievers;  that he has no authority over the devout Muslims who love Allah and who live by the morality Allah likes".

He has no authority over those who have faith and put their trust in their Lord. (Surat An-Nahl: 99)

Isti'adhah : Seeking Refuge with Allah

Isti'adhah : Seeking Refuge with Allah

Filed under: Tazkiyah & Adaab — Abu Muslim

Ibn Katheer

Tafseer Ibn Kathir – Surah Fatihah

[1] Why the Devil is called Shaytan ?

In the Arabic language, Shaytan is derived from Shatana, which means the far thing. Hence, the Shaytan has a different nature than mankind, and his sinful ways are far away from every type of righteousness. It was also said that Shaytan is derived from Shata, (literally `burned’), because it was created from fire. Some scholars said that both meanings are correct, although they state that the first meaning is more plausible. Further, Siybawayh (the renowned Arab linguistic) said, “The Arabs say, `So-and-so has Tashaytan,’ when he commits the act of the devils. If Shaytan was derived from Shata, they would have said, Tashayyata (rather than Tashaytan).” Hence, Shaytan is derived from the word that means, far away. This is why they call those who are rebellious (or mischievous) from among the Jinns and mankind a `Shaytan’. Allah said,

(And so We have appointed for every Prophet enemies ـ Shayatin (devils) among mankind and Jinn, inspiring one another with adorned speech as a delusion (or by way of deception)) (6:112).

In addition, the Musnad by Imam Ahmad records that Abu Dharr said that the Messenger of Allah said,

(O Abu Dharr! Seek refuge with Allah from the devils of mankind and the Jinns.)Abu Dharr said, “I asked him , `Are there human devils’ He said, (Yes.)”Furthermore, it is recorded in Sahih Muslim that Abu Dharr said that the Messenger of Allah said,

(The woman, the donkey and the black dog interrupt the prayer (if they pass in front of those who do not pray behind a Sutrah, i.e. a barrier).) Abu Dharr said, “I said, `What is the difference between the black dog and the red or yellow dog’ He said,

(The black dog is a devil.).”

Also, Ibn Jarir At-Tabari recorded that `Umar bin Al-Khattab once rode a Berthawn (huge camel) which started to proceed arrogantly. `Umar kept striking the animal, but the animal kept walking in an arrogant manner. `Umar dismounted the animal and said, “By Allah! You have carried me on a Shaytan. I did not come down from it until after I had felt something strange in my heart.” This Hadith has an authentic chain of narrators.

[2] What does Isti`adhah mean

Isti`adhah means, “I seek refuge with Allah from the cursed Satan so that he is prevented from affecting my religious or worldly affairs, or hindering me from adhering to what I was commanded, or luring me into what I was prohibited from.”Indeed, only Allah is able to prevent the evil of Satan from touching the son of Adam. This is why Allah allowed us to be lenient and kind with the human devil, so that his soft nature might cause him to refrain from the evil he is indulging in.However, Allah required us to seek refuge with Him from the evil of Satan, because he neither accepts bribes nor does kindness affect him, for he is pure evil. Thus, only He Who created Satan is able to stop his evil. This meaning is reiterated in only three Ayat in the Qur’an. Allah said in Surat Al-A`raf,

(Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don’t punish them).) (7:199)

This is about dealing with human beings. He then said in the same Surah,

(And if an evil whisper comes to you from Shaytan, then seek refuge with Allah. Verily, He is Hearing, Knowing (7: 200).)

Allah also said in Surat Al-Mu’minun,

(Repel evil with that which is better. We are Best-Acquainted with the things they utter. And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). And I seek refuge with You, My Lord! lest they should come near me.” (23:96-98).)

Further, Allah said in Surat As-Sajdah,

(The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient ـ and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e. Paradise and of a high moral character) in this world. And if an evil whisper from Shaytan tries to turn you away (from doing good), then seek refuge in Allah. Verily, He is the Hearing, the Knowing) (41:34-36).

[3] The Tafsir of Isti`adhah (seeking Refuge)

Allah said,

(Show forgiveness, enjoin what is good, and stay away from the foolish (i.e. don’t punish them). And if an evil whisper comes to you from Shaytan (Satan), then seek refuge with Allah. Verily, He is Hearing, Knowing) (7:199-200),

(Repel evil with that which is better. We are Best-Acquainted with things they utter. And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). And I seek refuge with You, My Lord! lest they should come near me.”) (23:96-98) and,

(Repel (an evil) with one which is better, then verily he with whom there was enmity between you, (will become) as though he was a close friend. But none is granted it except those who are patient ـ and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e. Paradise and of a high moral character) in this world. And if an evil whisper from Shaytan tries to turn you away (O Muhammad ) (from doing good), then seek refuge in Allah. Verily, He is the Hearing, the Knowing.) (41:34-36) These are the only three Ayat that carry this meaning. Allah commanded that we be lenient human enemy, so that his soft nature might make him an ally and a supporter. He also commanded that we seek refuge from the satanic enemy, because the devil does not relent in his enmity if we treat him with kindness and leniency. The devil only seeks the destruction of the Son of Adam due to the vicious enmity and hatred he has always had towards man’s father, Adam. Allah said,

(O Children of Adam! Let not Shaytan deceive you, as he got your parents ﴿Adam and Hawwa’ (Eve)﴾ out of Paradise) (7:27),

(Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire) (35:6) and,

(Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you What an evil is the exchange for the Zalimun (polytheists, and wrongdoers, etc)) (18:50).

The devil assured Adam that he wanted to advise him, but he was lying. Hence, how would he treat us after he had vowed,

(“By Your might, then I will surely, mislead them all. Except Your chosen servants among them (i.e. faithful, obedient, true believers of Islamic Monotheism).”) (38:82-83)

Also, Allah said,

(So when you ﴿want to﴾ recite the Qur’an, seek refuge with Allah from Shaytan, the outcast (the cursed one). Verily, he has no power over those who believe and put their trust only in their Lord (Allah). His power is only over those who obey and follow him (Satan), and those who join partners with Him.) (16:98-100).

[4] The Meaning of Ar-Rajim

Ar-Rajim means, being expelled from all types of righteousness. Allah said,

(And indeed We have adorned the nearest heaven with lamps, and We have made such lamps Rujuman (as missiles) to drive away the Shayatin (devils)) (67:5).

Allah also said,

(Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness) (37:6-10).

Further, Allah said,

(And indeed, We have put the big stars in the heaven and We beautified it for the beholders. And We have guarded it (near heaven) from every Shaytan Rajim (outcast Shaytan). Except him (devil) who steals the hearing then he is pursued by a clear flaming fire.) (15:16-18).

There are several similar Ayat. It was also said that Rajim means, the person who throws or bombards things, because the devil throws doubts and evil thoughts in people’s hearts. The first meaning is more popular and accurate.

[5] Virtues of the Isti`adhah

The Isti`adhah cleanses the mouth from the foul speech that it has indulged in. It also purifies the mouth and prepares it to recite the speech of Allah. Further, the Isti`adhah entails seeking Allah’s help and acknowledging His ability to do everything. The Isti`adhah also affirms the servant’s meekness, weakness and inability to face the enemy of his inner evil, whom Allah alone, Who created this enemy, is able to repel and defeat. This enemy does not accept kindness, unlike the human enemy. There are three Ayat in the Qur’an that affirm this fact. Also, Allah said,

(Verily, My servants (i.e. the true believers of Islamic Monotheism) ـ you have no authority over them. And sufficient is your Lord as a Guardian.) (17:65).

We should state here that the believers, whom the human enemies kill, become martyrs, while those who fall victim to the inner enemy – Satan – become bandits. Further, the believers who are defeated by the apparent enemy – disbelievers – gain a reward, while those defeated by the inner enemy earn a sin and become misguided. Since Satan sees man where man cannot see him, it is befitting that the believers seek refuge from Satan with Whom Satan cannot see. The Isti`adhah is a form of drawing closer to Allah and seeking refuge with Him from the evil of every evil creature.

[6] Is the Isti`adhah (seeking Refuge) required

The majority of the scholars state that reciting the Isti`adhah (in the prayer and when reciting the Qur’an) is recommended and not required, and therefore, not reciting it does not constitute a sin. However, Ar-Razi recorded that `Ata’ bin Abi Rabah said that the Isti`adhah is required in the prayer and when one reads the Qur’an. In support of `Ata’s statement, Ar-Razi relied upon the apparent meaning of the Ayah,

(Then seek refuge.) He said that the Ayah contains a command that requires implementation. Also, the Prophet always said the Isti`adhah. In addition, the Isti`adhah wards off the evil of Satan, which is neccessary, the rule is that the means needed to implement a requirement of the religion is itself also required. And when one says, “I seek refuge with Allah from the cursed devil.” Then this will suffice.

[7] Seeking Refuge before reciting the Qur’an

Allah said,

(So when you ﴿want to﴾ recite the Qur’an, seek refuge with Allah from Shaytan, the outcast (the cursed one).) meaning, before you recite the Qur’an. Similarly, Allah said,

(When you intend to offer As-Salah (the prayer), wash your faces and your hands (forearms)) (5:6) meaning, before you stand in prayer, as evident by the Hadiths that we mentioned. Imam Ahmad recorded that Abu Sa`id Al-Khudri said, “When the Messenger of Allah would stand up in prayer at night, he would start his prayer with the Takbir (saying “Allahu Akbar”; Allah is Greater) and would then supplicate,

(All praise is due to You, O Allah, and also the thanks. Blessed be Your Name, Exalted be Your sovereignty, and there is no deity worthy of worship except You.)

He would then say thrice,

(There is no deity worthy of worship except Allah,).

He would then say,

(I seek refuge with Allah, the Hearing, the Knowing, from the cursed Satan, from his coercion, lures to arrogance and poems.).”

The four collectors of the Sunan recorded this Hadith, which At-Tirmidhi considered the most famous Hadith on this subject.

Abu Dawud and Ibn Majah recorded that Jubayr bin Mut`im said that his father said, “When the Messenger of Allah started the prayer, he said,

(Allah is the Greater, truly the Greatest (thrice); all praise is due to Allah always (thrice); and all praise is due to Allah day and night (thrice). O Allah! I seek refuge with You from the cursed Satan, from his Hamz, Nafkh and Nafth.).” `Amr said, “The Hamz means asphyxiation, the Nafkh means arrogance, and the Nafth means poetry.” Also, Ibn Majah recorded that `Ali bin Al-Mundhir said that Ibn Fudayl narrated that `Ata’ bin As-Sa’ib said that Abu `Abdur-Rahman As-Sulami said that Ibn Mas`ud said that the Prophet said,

(O Allah! I seek refuge with You from the cursed devil, from his Hamz, Nafkh and Nafth.)

He said, “The Hamz means death, the Nafkh means arrogance, and the Nafth means poetry.”

[8] Seeking Refuge with Allah when One is Angry

In his Musnad, Al-Hafiz Abu Ya`la Ahmad bin `Ali bin Al-Muthanna Al-Mawsili reported that Ubayy bin Ka`b said, “Two men disputed with each other in the presence of the Messenger of Allah and the nose of one of them became swollen because of extreme anger. The Messenger of Allah said,

(I know of some words that if he said them, what he feels will go away, ‘I seek refuge with Allah from the cursed Satan.’)”

An-Nasa’i also recorded this Hadith in his book, Al-Yawm wal-Laylah.

Al-Bukhari recorded that Sulayman bin Surad said, “Two men disputed in the presence of the Prophet while we were sitting with him. One of them was cursing the other fellow and his face turned red due to anger. The Prophet said,

(I know of a statement which if he said it, will make what he feels disappear, `I seek refuge with Allah from the cursed Satan.’) They said to the man, `Do you not hear what the Messenger of Allah is saying’ He said, `I am not insane.”’ Also, Muslim, Abu Dawud and An-Nasa’i recorded this Hadith.

There are many other Hadiths about seeking refuge with Allah. One can find this subject in the books on supplication and the virtues of righteous, good deeds.