The Meaning of “I Seek Refuge with Allah”
ص ١/٧٠
مَعْنٰى قَوْلِه أَعُوذُ بِاللهِ أَيْ: أَلْتَجِئُ إِلى رَحْمَةِ اللهِ تَعَالى وَعِصْمَتِه،
وَأَلْتَصِقُ نَفْسِي بِفَضْلِ اللهِ وَبِرَحْمَتِه.
وَأَمَّا الشَّيْطَانُ فَفِيهِ قَوْلَانِ:
اَلْأَوَّلُ: أَنَّه مُشْتَقٌّ مِنَ الشَّطَنِ، وَهُوَ الْبُعْدُ، يُقَالُ: شَطَنَ دَارُكَ أَيْ بَعُدَ، فَلَا جَرَمَ سُمِّيَ كُلُّ مُتَمَرِّدٍ مِنْ جِنٍّ وَإِنْسٍ وَدَابَّةٍ شَيْطَانًا لِبُعْدِه مِنَ الرَّشَادِ وَالسَّدَادِ،
قَالَ اللهُ تَعَالى: وَكَذلِكَ جَعَلْنا لِكُلِّ نَبِيٍّ عَدُوًّا شَياطِينَ الْإِنْسِ وَالْجِنِّ [الْأَنْعَامِ: 112] فَجَعَلَ مِنَ الْإِنْسِ شَيَاطِينَ،
وَرَكِبَ عُمَرُ بِرْذَوْنًا فَطَفِقَ يَتَبَخْتَرُ بِه فَجَعَلَ يَضْرِبُه فَلَا يَزْدَادُ إِلَّا تَبَخْتُرًا فَنَزَلَ عَنْهُ وَقَالَ: مَا حَمَلْتُمُونِي إِلَّا عَلَى شَيْطَانٍ.
وَالْقَوْلُ الثَّانِي: إِنَّ الشَّيْطَانَ مَأْخُوذٌ مِنْ قَوْلِه شَاطَ يَشِيطُ إِذَا بَطَلَ، وَلَمَّا كَانَ كُلُّ مُتَمَرِّدٍ كَالْبَاطِلِ فِي نَفْسِه بِسَبَبِ كَوْنِه مُبْطِلًا لِوُجُوهِ مَصَالِحِ نَفْسِه سُمِّيَ شَيْطَانًا.
ص١٧/١
«وَأَمَّا الرَّجِيمُ فَمَعْنَاهُ الْمَرْجُومُ، فَهُوَ فَعِيلٌ بِمَعْنى مَفْعُولٍ. كَقَوْلِهِمْ: كَفٌّ خَضِيبٌ أَيْ مَخْضُوبٌ وَرَجُلٌ لَعِينٌ، أَيْ مَلْعُونٌ،
ثُمَّ فِي كَوْنِه مَرْجُومًا وَجْهَانِ:
الْأَوَّلُ: أَنَّ كَوْنَه مَرْجُومًا كَوْنُه مَلْعُونًا مِنْ قِبَلِ اللهِ تَعَالى،
قَالَ اللهُ تَعَالى: فَاخْرُجْ مِنْها فَإِنَّكَ رَجِيمٌ [الْحِجْرِ: 34] وَاللَّعْنُ يُسَمّى رَجْمًا،
وَحَكَى اللهُ تَعَالى عَنْ وَالِدِ إِبْرَاهِيمَ عليه السلام أَنَّه قَالَ لَه: لَئِنْ لَمْ تَنْتَهِ لَأَرْجُمَنَّكَ [مَرْيَمَ: 46] قِيلَ عَنى بِهِ الرَّجْمَ بِالْقَوْلِ،
وَحَكَى اللهُ تَعَالى عَنْ قَوْمِ نُوحٍ أنهم قَالُوا: لَئِنْ لَمْ تَنْتَهِ يَا نُوحُ لَتَكُونَنَّ مِنَ الْمَرْجُومِينَ [الشُّعَرَاءِ: 116]
وَفِي سُورَةِ يس لَئِنْ لَمْ تَنْتَهُوا لَنَرْجُمَنَّكُمْ [يس: 18]
وَالْوَجْهُ الثَّانِي: أَنَّ الشَّيْطَانَ إِنَّمَا وُصِفَ بِكَوْنِه مَرْجُومًا لِأَنَّه تَعَالى أَمَرَ الْمَلَائِكَةَ بِرَمْيِ الشَّيَاطِينِ بِالشُّهُبِ وَالثَّوَاقِبِ طردا لهم من السموات، ثُمَّ وَصَفَ بِذلِكَ كُلَّ شِرِّيرٍ مُتَمَرِّدٍ.»
(Vol. 1, p. 70)
The meaning of His saying “I seek refuge with Allah” is: I take shelter in the mercy and protection of Allah Almighty, and I attach myself to the grace and mercy of Allah.
As for “Ash-Shayṭān” (the Satan/devil), there are two opinions regarding it:
The First Opinion: It is derived from “Ash-Shaṭan,” which means distance/remoteness. It is said: “Shaṭana dāruk” meaning “your dwelling has become far.” Consequently, every rebellious being – whether from the jinn, mankind, or even an animal – is called a Shayṭān due to its distance from right guidance and correctness.
Allah Almighty says: “And thus We have made for every prophet an enemy – devils from mankind and jinn…” (Qur’aan 6:112). Thus, He made some from mankind “devils.”
And [it is reported that] ‘Umar (رضي الله عنه) rode a horse that began to strut arrogantly. He struck it, but it only increased in its strutting, so he dismounted and said, “You have mounted me upon nothing but a shayṭān.”
The Second Opinion: That Ash-Shayṭān is taken from the saying: “Shāṭa yashīṭu” meaning “it became null, void, or perished.” Since every rebellious being is like something nullified in itself, because it nullifies aspects of its own well-being, it is called a Shayṭān.
(Vol. 1, p. 71)
As for “Ar-Rajīm” (the accursed), its meaning is “the one who is Marjoom (stoned/cast out).”
It is an active participle (Faʿīl) carrying the meaning of the passive participle (Mafʿūl), like their saying: “Kaffun Khaḍīb” meaning “a dyed hand” (i.e., one that has been dyed), and “Rajulun Laʿīn” meaning “a cursed man” (i.e., one who has been cursed).
Then, concerning its being “stoned/cast out” (marjūm), there are two interpretations:
The First Interpretation: That its being marjūm means it is cursed (malʿūn) by Allah Almighty. Allah Almighty says: “Then get out of here, for indeed, you are rajīm (accursed/expelled).” (Qur’aan 15:34).
And cursing (laʿn) is called rajm (stoning/expulsion).
Allah Almighty related concerning the father of Ibraaheem (عليه السلام) that he said to him: “If you do not desist, O Ibraaheem, I will surely stone you (la-arjumannaka)…” (Qur’aan 19:46).
It is said he meant “stoning” with words.
And Allah Almighty related concerning the people of Nooh (Alayhis Salaam) that they said: “If you do not desist, O Nooh, you will surely be of those who are stoned (al-marjūmīn).” (Qur’aan 26:116).
And in Surah Ya-Seen: “If you do not desist, we will surely stone you (la-narjumannakum)…” (Qur’aan 36:18).
The Second Interpretation: That Shaytaan is described as being marjūm because Allah Almighty commanded the angels to pelt the devils with meteors and shooting stars, driving them away from the heavens. Then, this description was applied to every evil, rebellious being.
In this passage, Imaam Raazi (Rahmatullahi alayh) performs a masterful linguistic, theological, and spiritual analysis of the key terms in the formula of seeking refuge: “Aʿūthu billāhi minash-shayṭānir-rajīm” (I seek refuge with Allah from the accursed Satan).
- The Act of Seeking Refuge (Aʿūthu billāhi):
- The Imaam defines it not merely as a verbal shield but as a dynamic spiritual movement:
- Taking shelter (al-iljāʾ): A conscious move towards Allah’s mercy (the motivator) and protection (the objective).
- Attaching oneself (al-ilṣāq): A deeper, more permanent state of clinging to Allah’s favour and mercy. This implies ongoing connection and dependence, not a one-time plea.
- This establishes that istiʿāthah is an act of positive attachment to Allah, not just a negative repulsion from evil.
- The Nature of “Ash-Shayṭān” (The Satan):
Imaam Raazi (Rahmatullahi alayh) presents two complementary linguistic derivations, both rich in meaning:
- From Ash-Shaṭan (Distance/Remoteness):
- This is the primary and most resonant etymology. Shayṭān is defined by its core attribute: being far from truth, guidance, and rectitude.
- The implication is profound: Anything or anyone that leads one away from the “centre” of divine guidance—whether a jinn, a human, or even an unruly animal—embodies the quality of Shayṭān. This universalizes the concept beyond a single personality (Iblees) to a principle of rebellion and misguidance.
- The anecdote of Caliph ‘Umar (رضي الله عنه) calling a stubborn horse a shayṭān brilliantly illustrates this functional definition. The enemy is any force that resists control and leads to undesirable ends.
- From Shāṭa (To be nullified/To perish):
- This etymology focuses on the inherent state and ultimate end of rebellion.
- Shayṭān and his ways are intrinsically void, futile, and self-destructive. Engaging with it leads to the nullification (ibṭāl) of one’s own potential goodness and benefit.
- This serves as a powerful deterrent, framing sin and misguidance not just as disobedience but as a philosophical and existential absurdity—a choice for nothingness over substance.
- The Meaning of “Ar-Rajīm” (The Accursed):
Imaam Fakhrud Deen Ar-Raazi analyses this as a divine attribute of Satan with two layers:
- As “The Cursed/Expelled” (Metaphorical Rajm):
- Grammatically, Rajīm is an active participle, but it carries the passive participle meaning of “the one subjected to rajm.”
- The primary meaning here is metaphorical rajm: to be utterly rejected, cast out, and condemned by Allah. This is the meaning in key Qur’aanic verses (15:34, 19:46, 26:116, 36:18).
- This establishes Shaytaan’s fundamental legal and spiritual status: an outcast from divine mercy. Seeking refuge with Allah is, therefore, seeking protection from one (that is, Shaytaan) who is himself utterly deprived of protection.
- As “The Pelted/Driven Away” (Literal Rajm):
- This connects to the cosmological narrative where devils who attempt to eavesdrop on the heavenly council are pelted with meteors (cf. Qur’aan 37:6-10, 67:5, 72:8-9).
- This interpretation:
- Confirms the reality of the unseen world and the ongoing cosmic battle.
- Reinforces Allah’s absolute power and authority over the rebellious forces.
- Extends the description to all evil, rebellious beings (kulli shirreerin mutamarrid), again universalizing the lesson.
Imaam Ar-Raazi’s exegesis here provides a composite spiritual understanding of seeking refuge:
- It is a movement FROM and TO: You flee from that which is distant from truth and destined for nullification, and to that which is the source of all Mercy, Grace, and Protection.
- It defines the battle clearly: The seeker, through this phrase, acknowledges the enemy not just as a named being (Iblees) but as a pervasive principle of rebellion and misguidance that can manifest in various forms. The enemy’s core trait is being far from right guidance (ar-rashād was-sadād).
- It affirms divine supremacy: The enemy is already fundamentally defeated—cursed and driven away by Allah’s command. Seeking refuge is thus aligning oneself with the victorious side in a pre-ordained cosmic conflict.
- It is an act of conscious alignment: By saying Aʿūthu billāhi, the believer linguistically and spiritually detaches from the principle of Shaṭan (distance) and attaches to the principle of divine nearness through mercy.
In summary, this short formula is a microcosm of the Islamic worldview: a declaration of utter dependence on Allah, a recognition of the nature of evil, and an affirmation of the ultimate triumph of divine truth over rebellious falsehood. It is both a protective shield and a statement of creed.
(Munsha’ib)