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The Qur'aan is not simply a book of laws - of dos and don'ts - but it is foremost a book of tarbiyyah or a Book that develops and allows people to grow spiritually and morally. In the following verse, Allaah سبحانه و تعالى describes the Qur'aan as a maw'idhah, 

 

"This [Qur'aan] is a clear statment to mankind, a guidance and admonition (maw'idhah) to the Muttaqeen (those who fear Allaah, have God-consciousness)." (Soorah Aali 'Imraan, 3:138) 

After one truly knows Allaah سبحانه و تعالى by His names, attributes and actions, one should dearly want to know what actions he must perform to please Allaah سبحانه و تعالى and what actions not to perform in order to avoid His displeasure. In every rak'ah of every prayer, the believer must earnestly pray, 

 
 

"Guide us to the straight path, the path of those You have favoured, not the path of those who have earned your anger nor of those who have gone astray." (Sooratul-Faatihah, 1:6-7) 

There are are a number of ahaadeeth that show us the virtue of isti'aadhah: 

(1) Imaam al-Bukhaaree رحمه الله reports on the authority of Sulaymaan Ibn Sarad رضي الله عنه that, "Two men abused each other in the presence of the Prophet صلى الله عليه وسلم while we were sitting with him. One of the two abused the other while in a state of rage, and his face turned red. The Prophet صلى الله عليه وسلم 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 Allaah from the accursed Shaytaan (a'oothu billaahi minash-shaytaanir-rajeem)."'" [1] 

(2) Imaam Ahmad رحمه الله reports on the authority of Abu Dharr رضي الله عنه that the Messenger of Allaah صلى الله عليه وسلم said, "O Abu Dharr! Take refuge with Allaah from the Shayaateen amongst men and jinn." Abu Dharr رضي الله عنه asked, "Are their Shayaateen amongst men?" The Prophet صلى الله عليه وسلم replied, "Yes." [2] 

(3) Imaam Abu Daawood رحمه الله reports on the authority of Ibn 'Abbaas رضي الله عنهما that the Messenger of Allaah said, "If anyone seeks refuge [with you] for the sake of Allaah سبحانه و تعالى then grant him refuge. If anyone asks of you for the sake of Allaah سبحانه و تعالى then grant his request." [3] 

(4) Imaam at-Tirmidhi رحمه الله records on the authority of Ma'qal Ibn Yasaar رضي الله عنه that the Messenger of Allaah صلى الله عليه وسلم said, "Whoever says, 'A'oothu billaahis-Samee'il-'Aleem' [one narration adds, 'minash-shaytaanir-rajeem] three times upon awakening and then recites the last three verses of Sooratul-Hashr, Allaah will appoint seventy thousand Angels over him to invoke blessings upon him until he goes to sleep. Were he to die on that day he would have died as a martyr. Whoever says this when he goes to sleep, the same holds true." [4] 

The order to take refuge is left general and as such it does not specify one set of people from another. Moreover, the Messengers and Prophets عليهم الصلاة والسلام would also do isti'aadhah, and this further serves to prove that everybody is in need of this statement. 

Prophet Nooh عليه السلام said, 

"My Lord! I take refuge with You from asking You for anything about which I have no knowledge." (Soorah Hood, 11:47) 

for which he was honoured with two things: peace and blessings, 

"It was said, 'Nooh, descend with peace from Us and with blessings on you and on the nations that will issue from those who are with you.'"(Soorah Hood, 11:48) 

Imaam Ibn al-Qayyim رحمه الله said, 

"Know that the verb 'aadha 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 ma'aadh and malja' (the source of refuge and recourse). 

In the hadeeth there occurs, 'When the daughter of al-Jawn entered upon the Prophet صلى الله عليه وسلم [after their marriage] he moved his hand [to touch her] and she said, "I take refuge with Allaah from you." He صلى الله عليه وسلم said, "Indeed you have sought refuge with the Ma'aadh, return and rejoin your family."' [1] 

Therefore the meaning of a'oothu 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 luzoom a-mujaawara, firmly adhering to what 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 'aadha 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. 

Allaah سبحانه و تعالى says, 

 

"When you wish to read [lit: have read] the Qur'aan, seek refuge with Allaah from the accursed Shaytaan." (Sooratun-Nahl, 16:98) 

A group of reciters and scholars, from amongst them Imaam Hamza رحمه الله, Imaam Ibn Seereen رحمه الله, Imaam Ibraaheem an-Nakha'ee رحمه الله and Imaam Daawood adh-Dhaahiree رحمه الله, 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 act of worship. 

A second opinion voiced is that one seeks refuge before and after the recitation. However, the famous and well-known opinion, which is the opinion of the majority, is that one seeks refuge before recitation in order to safegaurd oneself from the whisperings of Shaytaan. 

Allaah سبحانه و تعالى says, 

 

"When you wish to read [lit: have read] the Qur'aan, seek refuge with Allaah from the accursed Shaytaan." (Sooratun-Nahl, 16:98) 

Imaam Ibn al-Qayyim رحمه الله has given the wisdom behind seeking refuge in Allaah from Shaytaan before reading the Qur'aan: 

(1) The Qur'aan is a healing for whatever is in the heart; it removes whatever comes from Shaytaan, be it his evil whisperings, lusts or evil desires. It is the antidote to what Shaytaan has put into the heart. So first the person is asked to reject whatever is in his heart from the acts of Shaytaan. Therefore, the medicine will find the heart free and can take its proper place and have its proper effect. As is said in poetry, "Her desire came to me before I knew the desire/ And it met my heart empty so it took root therein." So this healthy medicine comes to the heart and cleanses it from what can damage it. And it becomes successful therein. 

Allaah سبحانه و تعالى says, 

 

"We have indeed sent down signs that make things clear. And Allaah guides whom He wills to a path that is straight." (Sooratun-Noor, 24:46) 

The clear signs have come from Allaah سبحانه و تعالى. However, the one who reads the Qur'aan must realise that its guidance will only come to him if Allaah سبحانه و تعالى wills it so. Guidance is in the hand of Allaah سبحانه و تعالى and He gives it to whomsoever He wills, according to His divine justice and mercy. This fact must be very clear in everyone's heart. The reader must turn to Allaah سبحانه و تعالى while reading the Qur'aan realising that the benefits of the Qur'aan will only come because of his sincerity to Allaah سبحانه و تعالى. 

[How to Approach and Understand the Quran, p. 112] 

In order for the person to be rewarded by Allaah سبحانه و تعالى for his recital and in order for the reader to maximise his guidance from the Qur'aan he must make his intention such that he is not reading the Qur'aan for any worldly benefit. Instead, he must read it solely for the sake of Allaah سبحانه و تعالى, to please Allaah سبحانه و تعالى and to get His guidance. This must be something clear in his conscience before he begins his reading of the Qur'aan. 

The Messenger of Allaah صلى الله عليه وسلم said, "Surely, all actions are but driven by intentions and, verily, every man shall have but that which he intended." [1] 

Shaykh Salaahud-Deen Al-Khaalidi notes, "The knowledge, understanding and pondering over the Qur'aan is a pure blessing from Allaah سبحانه و تعالى and a mercy from Him. And the mercy of Allaah سبحانه و تعالى is not granted to someone whose heart is filled with confusion, deception and deceit." [2] 

The question of a proper intention is of extreme importance with respect to every act of worship. However, it is of special importance with respect to reading and memorising the Qur'aan. This is because memorising the Qur'aan or reading it in a beautiful voice is often an act for which one becomes well-known. In other words, the word spreads quickly that a specific person has a beautiful recitation or has memorised so much of the Qur'aan. Therefore, it is relatively easy for Shaytaan to come to such a person and affect his intention. Instead of reading and learning the Qur'aan for the sake of Allaah سبحانه و تعالى, to some extent his learning and reading is being done for the sake of show and the accolades that he is receiving from the Muslims around him. 

The Prophet صلى الله عليه وسلم alluded to this fact when he said, "Certainly, the majority of the hypocrites [in their deeds] from among my Nation (Ummah) are its Quranic reciters (Qurraa'uhaa)." [3] 

Although this is not explicitly mentioned in any authentic hadeeth and, indeed, Allaah سبحانه و تعالى praises those who remember Him standing, sitting or while lying on their sides [1], many scholars believe that there is a relationship between the way one sits while reciting the Qur'aan and how much one benefits from said recital. 

They suggest facing the Qiblah and sitting in the same posture that one sits in while in prayer. Perhaps sitting in a special manner to read the Qur'aan will remind the reader that what he is reading is special. 

Many scholars, including Imaam an-Nawawi رحمه الله, record ahaadeeth stating that the best sitting is that wherein the person is facing the Qiblah. There is, for example, a hadeeth that states, "Everything has a most noble aspect to it and the most noble sitting is wherein one faces the Qiblah." [2] 

If a person finds that sitting in a certain respectable fashion improves his reading and understanding of the Qur'aan, then it is good for him to sit in that fashion. However, it cannot be considered a must. [3] 

Notes: