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There is no question that the Qur'aan guides to the straight path and to the truth. This is one of its major goals. Yet, at the same time, although this guidance is perfect and preserved, it must be allowed to guide the reader. The Qur'aan must be given the opportunity to tell its reader what the straight path is. That is, the reader must approach the Qur'aan with, if one may use the expression, an "open mind." If the reader has already decided what is right and what is wrong, and is only looking to the Qur'aan to substantiate his views, then the Qur'aan will never give him the guidance it contains. Indeed, in that case, the Qur'aan would never be given that opportunity. 

Unfortunately, it is the case with some readers of the Qur'aan who, instead of letting the Qur'aan speak for itself, have taken it upon themselves to speak for the Qur'aan. If it contains any passage that contradicts their preconceived notions of what is the truth, instead of accepting what the Qur'aan says, they simply try to reinterpret the Qur'aan in such a way that it is consistent with their beliefs and ideas. They do not realise that it is their thinking and beliefs that need to be changed or corrected according to the Qu'raan and not vice-versa. Allaah سبحانه و تعالى, Who revealed the Qur'aan, is not in need of their far-fetched interpretations. It (along with the Sunnah of the Prophet Muhammad صلى الله عليه وسلم of course) presents the truth in clear and plain language and it is simply up to the reader to accept what Allaah سبحانه و تعالى has said in the Qur'aan. 

In the history of Islaam, one can see that the lack of allowing the Qur'aan to state what is true and what is false has been a major characteristic of the heretical and stray groups (ahlul-bida'). [1] 

They approached the Qur'aan with preconceived notions and tried to force their opinions on the Qur'aan. [2] 

Without a doubt, it can be stated that they did not turn to the Qur'aan for its guidance - since they had already decided what the truth is. They turned to it only trying to substantiate their views. A glaring example of this nature is the Mu'tazilah [3] who even attempted to change the wording of the Qur'aan because it was inconsistent with their preconceived beliefs. The Mu'tazilah, due to the supposedly "ingenious" theories they developed, did not believe in Allaah's سبحانه و تعالى attribute of speech. They have a length theory and proof that such an attribute is impossible for Allaah سبحانه و تعالى according according to their notion of Allaah. [4] 

Allaah سبحانه و تعالى says in the Qur'aan, 

 
 

"They want to extinguish the light of Allaah with their mouths, but Allaah will perfect His light, although the disbelievers dislike it. It is He who sent His Messenger with guidance and the religion of truth (Islamic Monotheism) to make it victorious over all (other) religions even though those who associate others with Allaah dislike it." (Sooratus-Saff, 61:8-9) 

The acquisition of true knowledge normally leads to humility when approached in a sincere manner. One who acquires true knowledge realises how little they know. However, when it is approached in a materialistically restricted manner, it causes people to become proud. This flawed approach to seeking knowledge is not something new, and has precedents from others who have lived in former ages: 

 

"Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things): And that at which they used to mock, surrounded them (i.e. the punishment)." (Soorah Ghaafir, 40:83)

A dream is a vision that a person sees during his sleep. The Arabic words for dream are ru'yaa (pl. ru'aa) and ḥulum (or ḥilm, pl. aḥlaam). 

In the Qur'aan, the word ḥulum appears three times [1] - each time referring to mixed-up dreams, and the word ru'yaa appears seven times [2] - each time referring to truthful dreams. 

In the Sunnah, "ru'yaa" and "ḥulum" are sometimes used interchangeably. More often, however, ru'yaa is used for a good dream and ḥulum for a bad one. 

During sleep, our souls depart from our bodies in an obscure manner. The soul of every sleeping person is held by Allaah, and He then releases it when it is time to wake up. This is expressed by texts from both the Qur'aan and the Sunnah. 

Allaah سبحانه و تعالى says, 

Many scholars, such as Shaykhul Islaam Ibn Taymiyyah رحمه الله and Imaam Ibn Khaldoon رحمه الله, state that humans are social creatures. It is clear from the Qur'aan that every human being is part of a greater society and it not an island unto himself. Allaah سبحانه و تعالى says in the Qur'aan, 

 

"O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allaah , through whom you ask one another, and the wombs. Indeed Allaah is ever, over you, an Observer." (Sooratun-Nisaa', 4:1) 

In general, from birth, a human is a person's son or daughter, another's brother or sister and yet another's nephew or cousin. Furthermore, almost everyone has neighbours and many have spouses. The guidance of the Qur'aan produces not only the Islamic individual with respect to his worship and character, but beyond that it also guides humans in their relationships to one another such that they create a society based on mutual understanding, rights and responsibilities all according to the guidance of the Creator, the All-Wise, the All-Knowing. This society works together as a whole and uses all of its resources in ways that are pleasing to Allaah سبحانه و تعالى. 

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) 

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.