الاستعاذ (The Seeking of Refuge) From Shayṭaan and البسملة (The Saying Of: بسم الله الرّمـاـن الرّحيم)

‮ ‬بسم الله الرّمـاـن الرّحيم

الاستعاذ (The Seeking of Refuge) From Shayaan

الاستعاذ is the seeking of refuge.  It must be said when memorizing the Qur’an and when seeking protection from Shayṭaan.  The best thing to do is to say ةذاـعـﺘـسلاا before you begin reading the Qur’an.  الاستعاذ is not found in the Qur’an.  As it is most often said however,  it is an established practice for القَارِي (the reader) of the Holy Qur’an to open his recitation with  الاستعاذ whether the recitation is from the first  sūrah or what comes after it.  Allah the Most High has said in His Noble Book:

فَإِذَا قَوَأْتَ‮ ‬الْقُرءَانَ‮ ‬فَسْتَعِذُ‮ ‬بِاللَّهِ‮ ‬مِنَ‮ ‬الشَّطَانِ‮ ‬الرَّجِمِ  ‬Suuratu-n-Naḥl verse 98

“When you read the Qur’an, seek refuge in Allah from Shayṭaan the accursed.”

What is desired here is what is found in the duʿah:

اللَّهُمَّ‮ ‬أَعَذْنِي‮ ‬مِنَ‮ ‬الْبَلاَءِ‮ ‬وَشَرِّ‮  ‬الأَعْدَاءِ‮ ‬الرَّجِمِ

(Oh Allah, protect me from the trial and evil of the accursed enemy).

الاستعاذ is said in the following way: أَعُوذُ‮ ‬بِاللّهِ‮ ‬مِنَ‮ ‬الشَّطَانِ‮ ‬الرَّجِمِ‮ ‬ا (I seek refuge in Allah from Shayṭaan the accursed).

Should الاستعاذ be said aloud or quietly?

It has been said that it is preferable that الاستعاذ is said quietly in some places and aloud in others.  As for when it is said quietly:

1. it is when القَارِي is reading quietly whether he is alone or among a group of people;

2. when he is alone whether  he is reading quietly or aloud;

3. when he is in ṣalaah whether it is silent or aloud and whether he is praying alone or behind an imaam or he is the imaam;

4. when he is reading among a group of people who are studying the Qur’an and he did not start with them at the beginning of the recitation.  Beyond this, the recitation of الاستعاذ aloud is preferred.

(*Note): If القَارِي has to stop his recitation suddenly or unexpectedly, for instance if he sneezes, clear his throat or says something with regards to the recitation like when he is in doubt about something in it and he asks someone about it in order to be certain, he should not return to الاستعاذ.

As for when he stops the recitation reluctantly or because of speech unrelated to the it or he replies to the Salaams,  then he must repeat الاستعاذ.

البسملة (The Saying Of: بسم الله الرّمـاـن الرّحيم)

Saying البسملة is the Sunnah. because of what has been related in sound hadith that the Messenger of Allah صلّى الله عليه وسلّم  did not know the end on the sūrah until بسم الله الرّمـاـن الرّحيم was revealed to him and because the Ṣahaabah wrote it in the ʿUthmaanii muṣaaḥif (copies of ʿUthmaan’s compilation of the Holy Qur’an).

With the Mālikīs, البسملة is not part of Suuratu-l-Faatiḥah nor part of any of the sūrahs of the Qur’an. The exception is Suuratu-l-Naml it is part of the ayāt in which Allah says:

إِنَّهُ‮ ‬مِنْ‮ ‬سُلَيْمـاـنَ‮ ‬وَإِنَّهُ‮ ‬بِسْمِ‮ ‬اللهِ‮ ‬الرّمـاـنِ‮ ‬الرَّحِيمِ

The Basmalah – بسم الله الرّمـاـن الرّحيم follows the example of the Noble Qur’an and done in accord with the saying of the Messenger of Allahصلّى الله عليه وسلّم. Every  important matter which does not begin with بسم الله الرّمـاـن الرّحيم should be stopped” – that is to say a matter which is considered important from the start which does not begin with: بسم الله الرّمـاـن الرّحيم should be أَبْـتَرُ (cut) or إِجْذَمُ‮ ‬(cut off) or أَقْطَعُ (cut short / interrupted).

It is an established practice for the reader of the Holy Qur’an to to recite البسملة‮ ‬at the beginning of every sūrah except sūrah Tawbah (9).

It has been transmitted from ʿAlī رضي‮ ‬الله عنه from Ibn ʿAbbaas رضي‮ ‬الله عنه who said, “I asked ʿAlī why the  Basmalah hadn’t been written in the front of  the transmission of at-Tawbah?”  He said because al-Basmalah is a protection and in its transmission, there is not a protection in it because it was revealed with the sword and it is not appropriate between the protection and the sword.

As for when the reader began his recitation beyond the beginning  of the sūrah, he could choose to do البسملة‮ ‬after الاستعاذ or if he wants he can just do الاستعاذ because of the words of Ash-Shāṭibī the author of ‘Hirzu-l-Amaanii wa Wajhu-Tahaanii fii-l-Qaraa’aati-s-Sabʿi’:

“There is no doubt that it (البسملة) is read when you begin the sūrah, unless it is in the parts which have been chosen by the one who is reading.” That is to say, what is after the beginning of the sūrah whether it is an ayat or a word.

As for the البسملة coming between two sūrahs, Warsh has five ways for this:

1.  stop at البسملة – that is to say you separate the end of the sūrah from البسملة and separate البسملة from the beginning of the sūrah;

2. join everything – that is to say to link the end of the sūrah with البسملة and to link البسملة to the beginning of the sūrah.  A reminder, it is not allowed to recite the last āyah of the previous sūrah and join it with البسملة then stop, then read the first āyah of the following sūrah.  Any other combination is allowed of joining or cutting off and breathing; this way of joining of two sūrahs is not allowed between sūrah Al-Anfaal and sūrah At-Tawbah, since sūrah At-Tawbah has no البسملة;

3. join البسملة to the beginning of the sūrah;

4. stop at the end of every sūrah slightly without a pause for breath and without      البسملة;

5. join the last words of the first sūrah with the first words of the following sūrah without البسملة;

As for sūrah الأنْفَال and البراءة, each reader uses الوقف and الصل and السكت between them without  البسملة.

As for النَّاس and الْـفَاتحَـة, each reader reads البسملة in one way between the two of them.

As for joining the end of the sūrah with the beginning, it is like when the reader who repeat sūrah البسملة ,الإخْـلاَص is for everything that is repeated and if you join the sūrah to what is before it, like الأنـمـبِأَءِ with the beginning of هُـود, the البسملة is read for everything that is recited from the both of them.

Warsh also has another way before four sūrahs’.  They are: الـمُطَفِّفين‮ ‬, الْـبَـلَد‮ ‬,الْـقِيَامَـة,  and الْـهُمَزَة.  These four suurahs are called: the four “Zuhr” suwar (Noon Sūrahs). Some scholars of recitation recite البسملة before them.  That is to say, if the reader reads with the stop at the beginning of the Qur’an, when he joins these sūrah he reads البسملة. That is to say between الْـمُدَثِّر‮ ‬and الْـقِيَامَـة and between الإنْفِطَار and الـمُطَفِّفين and between الْفَجْر and الْـبَـلَد and between الْـعَصْر and الْـهُمَزَة.

If however, the reader has read joining the sūrahs from the beginning of the Qur’an, when he joins these sūrahs from the beginning he should stop.

Advertisements
Published in: on August 1, 2010 at 01:18  Leave a Comment  

The URI to TrackBack this entry is: https://madanitimbukti.wordpress.com/2010/08/01/%d8%a7%d9%84%d8%a7%d8%b3%d8%aa%d8%b9%d8%a7%d8%b0-the-seeking-of-refuge-from-shay%e1%b9%adaan-when-reciting-the-quran/trackback/

RSS feed for comments on this post.

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s

%d bloggers like this: