Du`a – Essence of `Ibadat - The Discovery of the Realities of Ta`awwudh
The Discovery of the Realities of Ta`awwudh
Tags: Ta`awwudh, Seek Refuge, Satan, Rajim, Qur'an
In the Name of Allah, the Compassionate, the Merciful
It must be clear to seekers of knowledge and wisdom that ta`awwudh, namely to pronounce the sentence (kalimah): a`udhu bi’llahi mina’sh-shaytani’r-rajim (I seek refuge in Allah from the stoning/stoned Satan) is among the rules of recitation and other practices of the holy Qur’an. Some other forms of ta`awwudh are also reported in addition to the above, such as:
- asta`idhu bi’llahi’s-sami`i’l-`alimi mina’sh-shaytani’r-rajim;
- a`udhu bi’llahi’sami`i’l-`alimi mina’sh-shaytani’r-rajim;
- a`udhu bi’llahi mina’sh-shaytani’r-rajim, inna’llaha huwa’s-sami`u’l-`alim;
- asta`idhu bi’llahi mina’sh-shaytani’r-rajim.
Nonetheless, the ultimate purpose and purport of all these kalimat (pl. kalimah) is the same. That is, their reciters seek refuge in God from the evil of the stoning/stoned Satan (shaytan-i rajim). In doing so, they attempt to put into practice a commandment of God, in which He, may He be glorified, addresses His Prophet: “And when you recite the Qur’an, seek refuge (fa’sta`idh) in Allah from Satan, the outcast” (16:98). This translation is according to the view, which is held by most of the commentators that ta`awwudh should be recited prior to reciting and reading the Qur’an. However, there are some others who hold that it should be recited after reciting the Qur’an. One of them is Ibn-i Kathir, who inclines to this view on the basis of a report related to a Sunnat of the Prophet. In this connection, God willing, we will put forward some facts before you, so that you will be able to understand the purpose of this verse and why a difference has arisen in acting upon it.
It should be understood that there are three purposes in the commandments of God to His servants. It is said: Do something! Or, say something! Or know something! For, a servant’s choice in the internal and external aspects of his own existence is confined to act, speech and knowledge only, and in which the act is related to body, speech to rational soul and knowledge to intellect.
Let us now investigate what the main purpose of the above-mentioned verse is. The main purpose of the command fa’sta`idh (seek refuge) is to perform a specific deed, and that again in the light of knowledge and wisdom. For, if we suppose that the command of fa’sta`idh can be fulfilled by mere recitation of a`udhu bi’llah (I seek refuge in Allah), it would stand only as a prayer to seek refuge. In such a case, we have to also understand that in a prayer, which demands that the servant perform an action, it is alluded that both knowledge and action are required [for God] to accept that prayer. For instance, when we say: “You alone we worship; You alone we ask for help” in our regular prayer, then obviously the condition for the acceptance of the prayer precedes its expression. That is, we must know how help can be sought exclusively from God, and to know that the key to seek help is alluded in `ibadat (worship). That is, it is alluded that the condition for seeking Divine help is `ibadat. This `ibadat again is not that of an ordinary and ignorant person, but is in its most correct form [by mentioning iyyaka (You alone)], that is, the `arifanah `ibadat. Thus, it is evident that there is a practical condition for the acceptance of every prayer. This means that the main purpose of the command fa’sta`idh (seek refuge) is not that we should be content with the utterance of the words alone and disregard knowledge and action, which are implied in its meaning.
After this explanation, let us turn to the correct translation of the above-mentioned verse (16:98), which is: “When you have recited the Qur’an, seek refuge in Allah from the stoning Satan”. Two questions can be asked about this translation. First, what is the meaning of having recited the Qur’an and then coming into contact with Satan and seeking refuge in Allah from him? Second, what is the primary meaning of calling the outcast Satan “stoning (rajim)”? The answer to the first question is that the measure and tense of the verb applicable to the verse: “fa-idha faraghta fa‘nsab (When you are relieved, appoint!)” are also applied to the verse: “fa-idha qara’ta’l-Qur’ana fa’sta`idh”. Thus its correct translation is: “When you have recited the Qur’an, seek refuge in Allah from the stoning Satan.” The first proof is that guidance for the ultimate salvation of human beings is hidden in the meaning of the command in which God specially addresses the Prophet. Thus, this commandment contains the guidance of attaining the eternal protection of Allah by decisively escaping from the evils of Satan, and the universal condition to succeed in this supreme goal is to read the Qur’an first. That is, to understand its essential meaning properly.
The second proof is that the word ‘Qur’an’ means ‘reading’, as God says: “Lo! Upon Us (rests) the putting together of it (in your heart) and the reading of it, and when We read it, follow you the reading” (75:17-18). Thus if we translate the verse of ta`awwudh (16:98) in the following way: “When you have read the reading (Qur’an), seek refuge in Allah from the stoning Satan”, it is tantamount to saying that a mu’min is protected temporarily from the dangers and disturbing thoughts of Satan, of humankind and jinn, when he has recited the usual prayers of daily `ibadat or the special words or names, etc. because the Qur’an means reading. Today, if the speech of God revealed to the holy Prophet is given the name Qur’an, it is because of the fact that before the appearance of the signs of Prophethood, the Prophet used to recite the Supreme Name (ism-i a`zam). This resulted in the form of Divine Speech (kalam-i ilahi). The sacred Divine speech was given the blessed name ‘Qur’an’, namely ‘reading’ for this reason, so that an ever-lasting reminder of the successful `arifanah `ibadat of the holy Prophet, which he used to practise in the cave of Hira’ and other places may remain forever.
Some time after the remembrance of the ism-i a`zam, miraculous and wisdom-filled spiritual events began to occur to the holy Prophet. These events continued. However the Prophet had no time to reflect on them satisfactorily, as there was in front of him a whole world of spiritual unveiling (mukashifah) and observation (mushahidah). Then Jibra’il started to bring regular revelation from God. Some time later, when the Prophet became worried about losing these wisdom-filled experiences of the initial stages of his spirituality, God assured him by telling him: “Indeed, it rests upon Us to put together this entire Speech (which is the result of your spirituality) in your heart, i.e. the light, and to read it” (75:17-18). This explanation shows that true mu’mins can escape and be protected in the eternal refuge of God from the constant attacks of Satan only if they have attained the reality and wisdom of the wise Qur’an and the recognition of the light of Muhammad, peace be upon him and his progeny.
The detailed answer to the second question regarding the word rajim is that its primary meaning is ‘stoning’ or ‘the one who stones’. That is, in order to deflect people from the straight path, Satan, poses questions with utmost vigour, from which only the shield of Qur’anic knowledge and wisdom can save a mu’min, and the key to Qur’anic knowledge and wisdom is hidden in true obedience to the Prophet of God. It must be known that the name of the greatest Satan is Iblis, who has innumerable offspring. Some of them are hidden in the form of jinns (invisible creatures) and some of them in the guise of animals and human beings.
Let us suppose that a devilish person continues to divert a true Muslim from the straight path and in order to do so, he tries to impress him with his fabricated knowledge, which contains nothing but falsehood, deception and cunning. Now, however soft, sweet and pleasing the words of this representative of Iblis may be, the way the soul of faith (ruhu’l-iman) of this mu’min becomes wounded by his words, is called rajim or stoning. Obviously on such occasions, only true knowledge, dhikr and `ibadat can help him. For, not only does true knowledge shine from `ibadat, but a miraculous kind of spiritual knowledge is also received from it.
The main and ultimate purpose of the Divine command: “When you have read the Qur’an, seek refuge in God from the stoning Satan”, has now been established. We came to know through the Light and the Book of God (5:15), who Iblis, Satan, etc., are and where and how they attack; with what kind of arms we can encounter them, or what is the way of escaping from their attacks and coming to the refuge of God. These tactics of fighting Satan or escaping from him and coming into God’s protection are necessary as, according to the Qur’an, he is our open enemy and has a countless army.
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