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Isti’adhah : Seeking Refuge with Allah – Tafseer Ibn Kathir – Surah Fatihah

Isti`adhah : "a uthu billahi minash Shaitaanir Rajeem"

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).

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).

Continue reading the full article @ Isti’adhah : Seeking Refuge with Allah – Tafseer Ibn Kathir – Surah Fatihah

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Barsisa, the worshipper

At the time of Bani Israel, there was a man in a small village, called Barsisa. He was, what you call, a monk. But he was a true Christian. He believed in Tawheed and believed Isa (peace be upon him) was a messenger of Allah. One day three brothers decided to go for Jihad. But they had a sister and they did not want to leave her alone. So they went looking for someone to take care of her. The town people suggested to leave her with Barsisa, because of his piety. So they went to him and when they asked him, he said, "I seek refuge from the cursed Shaytan" and said No! This was because he was scared of falling into sin ( due to the potential fitnah it may cause). Then Shaytan came to Barsisa in the form of Waswasah (Whisperings). Shaytan is very smart and knew Barsisa had a soft heart. So he told Barsisa, "What if they can’t find someone good and leave her with someone bad, wouldn’t that be your fault?" Now Barsisa did not realise this was Shaytan whispering in his heart, and because of his compassion for others, he decided to accept their request and help the woman.

He let her stay in a house opposite the church. He did this so that it would be easy for him to leave her her food outside the church and she could come get it herself. But after sometime, shaytan returned. This time he told Barsisa, "Why don’t you leave the food closer for her, so that people don’t see her moving back and forth alone!" Barsisa agreed and started leaving the food outside the house. But shaytan wasn’t happy with this either, so sometime later, he returned and ask Barsisa, "Why don’t you go in and leave it on the table, so that no one sees her coming out and going in alone all the time!" Again, Barsisa agreed and he started leaving the food on the table.

Then as time went by, Shaytan returned and said to him, "Why don’t you talk to her, she is all alone and has no one to talk to!" Barsisa agreed and started talking to her from behind a door (so as to screen himself). But this would lead them to almost shouting to each other to here themselves. Shaytan asked Barsisa to just go in and talk to her, and finally, he (Shaytan) had got the alone in a room. Shaytan had completed the difficult part. It wasn’t after Barsisa and the woman committed fornication. And to make things worse, she also became pregnant. As soon as the baby was born, Shaytan returned, and said to Barsisa, "What have you done? Look at the result of your evil (ie the child), get ride of the evidence otherwise the brothers will kill you!" Barsisa killed the baby and buried it in the same room the woman was in. Shaytan then told Barsisa, "Do you think you can kill the child of a woman and expect her not to tell anyone?!" and So Barsisa killed her and buried her along side the baby! He then made a fake grace outside and when her brothers returned, he informed them that she died of illness. After seeing the grave and make dua for her, they returned home and accepted Allah’s decree.

Later that night, Shaytan came to them in their dream and informed them about what Barsisa had done and where the child and their sister could be found. The brother got up upset and confused, and informed his brothers of the dream, and they both said they had the same dream. So they believed that it must be true, and when and dug up the fake grave and found it empty. They then dug the placed shaytan showed them in the dream and found the child and woman!

Furious, the brothers took Barsisa to the Leader to get his punishment. Barsisa knew that he would be given the death penalty. Shaytan came to Barsisa again, for the final time this time. This time he revealed himself and told him he was the one whispering the thoughts to him. And he said that he could save Barsisa, and as long as Barsisa makes sujood to him! Barsisa, out of desperation made Sujood to him , this confirmed his Kufr (disbelief) and Shaytan said to him "I am free of you, I fear Allâh, the Lord of the ‘Alamîn (mankind, jinns and all that exists)!" and left Barsisa was stonned to death and on the day of judgement he will be resurrected making Sujood to Shaytan!

So look how shaytan tricked him. He came to him as a friend, but was infact his biggest enemy!

(Their allies deceived them) like Shaitân (Satan), when he says to man: "Disbelieve in Allâh." But when (man) disbelieves in Allâh, Shaitân (Satan) says: "I am free of you, I fear Allâh, the Lord of the ‘Alamîn (mankind, jinns and all that exists)!" (Al-Hashr 59:16)

Shaytan will never make you sin directly, he will always trick you using Waswasah and he is more patient than any of us. So we should always seek refuge in Allah from Shayatn. Never think you have anough knowledge or are strong enough to take on Shaytan. This is why the Scholars of Islam are the ones with the most Taqwa, fear of Allah. So reflect on the story, if Shaytan told Barsisa to make sujood in the beginning, Barsisa would have said no staright away, but Shaytan has a plan in hand it was a step by step policy that made Barsisa finally breakdown and commit Kufr.

Reference for above story:
Stories in the Quran – Ibn Kathir – 110 [
PDF]

Other Interested Ones:

• Stories of the Prophets – Ibn Kathir – 228p [PDF]
• The People of the Cave – Abu Hakeem Bilal Davis – 8p [PDF]
• The Story of the Boy and the King (from Surah Burooj) – Imam Ibn Kathir

Taken From the Fatawaa of our Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz
Translated by Abbas Abu Yahya [Taken from : binbaz.org.sa via Sahab.net]

Question: If a person is put to trial with a sickness or an evil affliction physically or with his wealth, how does he know that this trial is a test or Anger from Allaah?

Answer: Allaah Azza Wa Jal tests His slaves in prosperity and adversity, in hardship and ease. He sometimes tests them with these things to raise their grade and to enhance the status of those people and to double their good deeds. Like what Allaah did for the Prophets and Messengers – alayhim as-Salat wa Sallam, as well as the righteous people from the worshippers of Allaah.

Like the Prophet – sallAllaahu alayhi wa sallam – said: the most severely of the people to be trialed are the Prophets, then those who are next in grade, then the next.

Sometimes Allaah does this due to the sins and transgression of the people, so that the punishment can be hurried.

Like Allaah Subhanahu said:
<< And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. >>

So, what is general for humans is that they are deficient, and they do not observe all the obligatory duties. Therefore, what afflicts them is due to their sins and shortcomings with regard to Allaah’s commands.

For this reason, if someone from the righteous slaves of Allaah is afflicted with some disease or something similar, then this is from the type of trials for the Prophets and Messengers, raising of their grades and increase of reward, to be an example for others, in having patience and contentment.

So briefly, it could be a test to raise grades and to make the reward greater, like Allaah does for some of the righteous people. It could be expiation for evil deeds, as is mentioned in the saying of Allaah Ta’ala:
<< whosoever works evil, will have the recompense thereof >>

Also the saying of the Prophet – sallAllaahu alayhi wa sallam –: A Muslim is not afflicted with distress, nor sorrow, nor disease nor hardship, nor sadness nor any harm except that Allaah expiates from his sins even by a thorn that pricks him.

The saying of the Prophet – sallAllaahu alayhi wa sallam – whom so ever Allaah intends good for, Allaah compels him with a trial. It could be that this is a punishment which has been hastened due to transgression by the slave and him not having hastened in repenting as is mentioned in the hadeeth of the Messenger – sallAllaahu alayhi wa sallam – that he said: ‘If Allaah intends good for His slave then He hastens his punishment in this world, and if Allaah prescribes evil for His slave, then Allaah holds back his sins until He recompenses them for him on the Day of Judgment.’ [ Narrated by Tirmidhi & he declared it hasan]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his Companions and all those who follow his guidance.

When Does a Slave Know that a Trial is a Test or a Punishment? – ibn Baaz

Fatwa no. 2798:

Q: If Tawakkul (putting trust in Allah) does not mean that you should jump into a pool of water while you cannot swim, nor put yourself in danger by a physical movement without previous training, nor sit in a room full of insects without using insecticide and expose oneself to affliction of a disease, nor leave a drawer opened exposing its contents to loss, then what is the meaning of Tawakkul? We appreciate your guidance, and many thanks to you.A: Tawakkul means that a person should put their trust in Allah (may He be Exalted) Alone. It is an obligatory act and one of the tenets of Iman (faith). Allah (may He be Exalted) says:Surah Al-Ma’idah, 5: 23 … and put your trust in Allâh if you are believers indeed.

Tawakkul is one of the powerful moral means helping to achieve goals and fulfill purposes.

However, a Muslim should combine it with other means, whether they are acts of `Ibadah (worship) like Du`a’ (supplication), Salah (Prayer), Sadaqah (voluntary charity) or maintaining the ties of kinship, or other material means which Allah has predestined that their effects follow from their causes like the examples mentioned by the questioner here. We should have Tawakkul to follow the way of Allah’s Messenger (peace be upon him) in this regard as he was the best person who had Tawakkul. He used to consider other appropriate material means along with his Tawakkul. So, whoever ignores the material means thinking that it is sufficient for them to have Tawakkul, contradict the way of Allah’s Messenger (peace be upon him). This type of Tawakkul is not permissible. Rather, it is recklessness and not a Shar`y (Islamically lawful) Tawakkul.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’ source : alifta.netGo Back to Tawakkul Index Page

Allaah, the Sublime said:

That home of the Hereafter (i.e. Paradise), We shall assign to those who desire not high-handedness or mischief in the land. And the good end is for the Muttaqûn (pious) [Al-Qasas 28:83]

Seeking elevation can occurr in a number of different contexts such as in the various corrupt disciplines (of knowledge), position or rank, love of leadership and power. It can also occurr in the matters of the religion, such as loving to be foremost in the gatherings, and competing in answering the questioners, even if someone who is equal to him or better than him is present.

And perhaps this elevation might even turn into envy, jealousy, the hatred of some of the callers to Allaah of one another and the dislike of showing benevolent conduct towards each other.

Shaikh ul-Islaam Ibn Taymiyyah (rahimahullaah) said, in explaining the above verse [of Surah al-Qasas]:

“…For people are of four types:

1. The first type: They desire elevation over the people and corruption in the earth, and this is disobedience to Allaah. Such mischief-making kings and leaders are like Pharoah and his party, and they are the worst of all of creation.
   
2. The second type: Those who desire corruption without elevation, such as the thieves and criminals from the riff-raff amongst the people.
   
3. The third type: Those who desire elevation without corruption, such as those who have the deen, they desire to elevate themselves by it over other than them amongst the people.
   
4. And as for the fourth type: They are the people of Paradise, those who seek neither elevation in the earth and nor corruption – along with the fact that they are (indeed) much higher than those besides them.”

[Majmoo ul-Fataawaa Vol 18, with some abridgement]

Source:

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54] Question: Some people, may Allaah guide them, sanctify certain individuals and fanatically cling to their views. What is your advice to them?

Answer: It is obligatory to follow the truth whoever it is with, and not to follow individuals that oppose the truth.

Imaam Ahmad, may Allaah have mercy on him, said: I am amazed by a people who know the chain of narration (of a hadeeth) and its authenticity, yet they go by the opinion of Sufyaan.

And Allaah, the Most high, says: So let those who oppose his Command (i.e. Sunnah) be warned, lest some fitnah (trial) should befall them or a painful punishment be inflicted on them. [Surah An-Noor: 63]

Ibn Abbaas (radyAllaahu anhu) said: It is imminent that rocks will descend upon you from the heavens I say Allah said and you say Abu Bakr and Umar said.

So if this warning and threat is with regard to following the most virtuous of people after the prophets without proof, then how much more so for following one who is neither here nor there (i.e. a nobody), such as those who are not known to have knowledge or virtue but yet are proficient in rambling speech?

Shaikh Saalih bin Fawzaan Al-Fawzaan
[Al-Ajwibah Al-Mufeedah: pg. 108

(60) Question: What is the ruling on someone who loves a scholar or a caller and says: I love him very much, I don’t want to hear about anyone refuting him and I will take his words even if they are in opposition to the proof because this Shaikh is more aware of the proofthan we are.

Answer: This is ta’asub (fanaticism), which is detested and condemned, and it is not permissible.

We love the scholars, all praise be to Allaah, and we love the callers to the way of Allaah. However, if one of them errs in an issue, then we clarify the truth with regard to this issue, with the evidence. And this does not detract from the love or status held for the one being refuted.

Imaam Maalik, may Allaah have mercy on him, said: There is none of us, except that he can refute or be refuted, except for the one buried in this gravemeaning Allaah’s Messenger.

So when we refute one of the scholars or one of the noble personalities, this does not mean that we have a hatred for him or that we are belittling him. Rather, we are clarifying what is correct.

This is why when one of the scholars saw that one of his colleagues erred, he said: So and so is our beloved friend, however the truth is more beloved to us than him. This is the correct way.

And do not understand from the refutation of a scholar in an issue he erred in to mean that it is a belittling of him or hatred for him. On the contrary, the scholars have not ceased to refute one other (throughout history), but in spite of that, they are brothers holding love for one another.

It is not permissible for us to accept entirely everything an individual says whether he is correct or wrong because this is ta’assub (blind fanaticism).

The (only) one whom we can take all of his sayings and not leave off any of them is Allaah’s Messenger, because he is the conveyer from his Lord and he does not speak from his own desire. As for those other than him, then they can err at times and be correct at times. Even if they are from the most virtuous of people and they are Mujtahids (i.e. scholars), they can err at times and be correct at times. There is no one that is protected from error except Allaah’s Messenger.
We must know this. Furthermore, we do not conceal the error out of our love for such and such individual. Rather it is upon us to expose and clarify the error.

The Prophet (sallAllaahu 'alayhi wa sallam) said:
The Religion is Sincerity. We said: To who? He (sallAllaahu 'alayhi wa sallam) said: To Allaah, to His Book, to His Messenger, the Muslim leaders and their common folk.

Clarifying the error falls under Sincerity to everyone. But as for concealing the error, then this is in opposition to the Sincerity.

Shaikh Saalih bin Fawzaan Al-Fawzaan
[Al-Ajwibah Al-Mufeedah: pg. 120-122]

source : Al Fawaid (taken from the English translation of the book) p. 134

The ignorant people complain to people about Allaah, and this is the highest degree of ignorance, for if he had known his Lord, he would not have complained about Him, and if he had known the people he would not have complained to them.

One of the predecessors saw a man complaining to another man about his poverty and dire necessity. He said to him, ‘O you! By Allaah, you have done nothing but complain about He who has mercy for you, to the one who has no mercy for you’.

The following verses have been mentioned about the meaning of the previous statement of the predecessor.

When you complain to a son of Adam

verily you complain about the Most Merciful

to the one who does not pity.

On the contrary, the person who is profoundly knowledgeable about Allaah complains to Allaah alone. And the most knowledgeable person about Allaah is the one who complains about himself to Allaah, and never to people. He complains about the causes that make people do wrong to him, for he knows about the following Qur’anic verses,

‘And whatever of misfortune befalls you it is because of what your hands have earned. And He pardons much’

(Ash-Shura, 42: 30)

‘Whatever of good reaches you, is from Allaah but whatever of evil befalls you, is from yourself.’

(An-Nisa, 4: 79)

‘(What is the matter with you?). When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: ‘From where does this come to us?’ Say (to them), ‘It is from yourselves (because of your evil deeds). ‘And Allaah has power over all things.

(Al-Imran, 3: 165)

Therefore, there are three levels: the lowest one is to complain about Allaah to his creatures, the highest one is to complain about yourself to Him and the middle one is to complain about His creatures to Him. May Allaah make us from those who complain to Him alone about ourselves, He the Majestic and Most High, Ameen.

Concerning the Imaam, the Shaykh – Muhammad ibn Saalih al-’Uthaymeen (rahima-hullaah), it has been narrated:

Whilst the Shaykh was returning from al-Masjid al-Haraam to his hotel having prayed, he noticed a group of youth playing football instead of having prayed. So the Shaykh stopped and began advising them and reminding them about Allaah, whilst they did not know who he was. The Shaykh then forbade them to continue playing football until they prayed. So one of them came forward and began raising his voice and cursing the Shaykh. At this, the Shaykh turned to address him with love and humility, and said to him:

“You must come with me to the hotel, where we shall talk.”

With the Shaykh were some students of knowledge, and they advised the youth to listen to the Shaykh and go with him. So he went with him and the Shaykh hosted him in his room. The Shaykh then left the room for a brief moment, and those present turned to the youth, asking him:

“Do you know who the Shaykh is?”, and he replied: “No”

They told him: “This is Shaykh Ibn ‘Uthaymeen”

At this, the look on the youth’s face suddenly changed.

When the Shaykh entered the room, the youth stood up crying and kissed the Shaykh on the forehead.

It is related that this incident happened to be the turning point for the youth who changed and became religious.

al-Jaami’ li-Hayaat al-‘Allaamah Muhammed ibn Saalih al-Uthaymeen – Page 41

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While mentioning what one should and should not do in the Prophet’s Mosque, and near the grave of the Prophet (salallaahu ‘alaihiwasallam), Shaikh ibn Baaz said,

“Similarly, those who, at the time of offering Salaam to the Prophet (salallaahu ‘alaihiwasallam) put their right hand on the left side of their chest: this posture is not lawful at the time of offering Salaam to him (salallaahu ‘alaihiwasallam) or to any ruler or leader, for this posture signifies one’s humility and submission which is valid in the case of Allaah alone.

This point is made by Hafidh Ibn Hajar on the authority of the great ‘Ulama. This point will be clear to anyone who gives attention to it, provided he intends to follow the way of the righteous predecessors [salaf]. However, those who are swayed by prejudice, selfish desires and blind imitation, and those who are biased against the way of the righteous people, Allaah would decide their fate. We seek from Allaah for us and for them guidance, and preference of the truth over everything.”

Similarly, those who face the Prophet’s grave at a distance and move their lips for Salaam or supplication, it also belongs to the category of bid’ah. It is not permissible for a Muslim to invent such things in Faith as they are not permitted by Allaah. By doing such things, he transgresses rather than expressing love for the Prophet (salallaahu ‘alaihiwasallam).

Condemning such practices, Imam Malik said that reform of the later generations will only be in the same manner as of earlier generations. It is common knowledge that what reformed the earlier generations was their observance of the way of of the Prophet (salallaahu ‘alaihiwasallam), and his Rightyly-Guided Caliphs, his companions and successors. Later generations of the Ummah too, would find the right path by adhering close to the Prophet’s way. This alone can reform them. May Allaah grant Muslims the ability to do such things which may ensure their welfare and success both in this world and the hereafter.”

This excerpt is from: Shaikh Ibn Baz’s book Hajj,’Umrah & Ziyarah, In the Light of the Qur`an and the Sunnah, Chapter Seven (An account of Visiting the Prophet’s Mosque), Pg. 182-184.

Concerning the Imaam of Hadeeth, the Shaykh – Muhammad Naasiruddeen al-Albaanee (rahima-hullaah) Abu Laylaa al-Atharee narrated:

In 1405 AH, during a journey to Saudi Arabia, we were travelling in the same car as the Shaykh and his wife, Umm al-Fadhl. When we arrived in Makkah, we were guests of a friend of the Shaykh, (popularly) known as Abu ‘Arab.

Whilst there, a discourse occurred between the Shaykh and one of the followers of ‘Alawee al-Maalikee, regarding (celebrating) the birthday of the Prophet (sal-Allaahu ‘alayhe wa sallam).

After they finished their exchange, Abu ‘Arab invited the Shaykh to visit Bangladesh for a period of three days; in order to give da’wah of tawheed to the brothers from Ahlul-Hadeeth, whose number reached into millions.

However, the Shaykh excused himself by saying: “I cannot.”

The invitation was then put to him a second time, whereupon he replied: “I cannot.”

The invitation was put to him a third time, only this time he was requested to go to Bangladesh for just one day, whereupon the Shaykh replied: “I cannot.”

When we returned to the sleeping quarters, we wanted to take a little nap. So we removed a table which was in the centre of the room and I then brought a pillow for us; the Shaykh laid his head at one end whilst I laid my head at the other end, in the opposite direction. It was then that I put a question to the Shaykh which had been burning up inside me. I said: “O Shaykh! Why did you refuse to go (to Bangladesh)?” He replied:

“Indeed I feared for myself the fitnah!”

al-Imaam al-Mujaddid al-’Allaamah al-Muhaddith Muhammad Naasiruddeen al-Albaanee – Page 59