Istiʿādhah & Qurʾānic Recital

By Mohammad Mustafa Ali (4th Year ʿĀlim Student, DarusSalam Seminary)

The Qurʾān is a literary miracle filled with profound insights and life-changing words of advice. It is the basis of our religion and the greatest miracle of our Prophet Muḥammad (upon him be peace). The Qurʾān’s beauty and eloquence can never be fully appreciated. Yet, when its recitation is heard, it immediately captures the ears of its listeners. When the verses of the Qurʾān are being recited by an expert reciter, the hardest of hearts are softened and no eye is left dry.

The Qurʾān is revelation from Allāh. Those who recite it must be cognizant of all the rulings that pertain to its recitation and try their best to execute it in the most diligent and precise manner. From the fundamental rules of Qurʾānic recitation is the rule of “istiʿādhah,” which is literally: seeking protection. According to the master scholars of the science of Qur’ān recitation,[1] when one begins reciting, he should recite:

أعوذ بالله من الشيطان الرجيم

“I seek protection with Allāh from Satan the Accursed.”

There is consensus on that the istiʿādhah is not part of the Qurʾān.[2] As well, the scholars agree that it should be observed before one begins reciting.[3]

Imām al-Shāṭibī said:

إذَا مَا أرَدْتَ الدَّهْرَ تَقْرَأُ فَاسْتَعِذْ

 جِهَارًا مِنَ الشَّيْطَانِ بِاللهِ مُسْجَلًا

“When you intend to recite, seek protection audibly with Allāh from Satan.”[4]

When one intends to recite from the Qurʾān, regardless of time, place, narration, and portion, the istiʿādhah should be observed. Imām al-Shāṭibī used the word أرَدْتَ here, which conforms with the verse:

فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

“When you recite the Qurʾān, seek protection with Allāh from Satan the Accursed.”[5]

Most opine that the istiʿādhah should be observed prior to one’s recitation. However, some maintained that it should be done after.

The second group stated that because the verb is featured in its past tense form, and the فاء indicates succession (ar. taʿqīb), this indicates that the istiʿādhah should be read after. According to this view, the translation of the verse would be:

“Once you have completed your recitation of the Qurʾān, seek protection with God from Satan the Accursed.”

The majority stated that what is meant is “when one intends to recite” (أردت أن تقراْ ). This literary technique is employed throughout the Qurʾān. For example:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ

“O you who believe! When you stand for prayer, wash your faces…”[6]

Here, we see that the past tense form of the verb is used (قُمْتُمْ). As well, the فاء indicating succession features. However, no one considers that ablution should be made after the prayer. Again, what is meant is “when one intends to stand for prayer” (أردت أن تقم). For this reason, Imām al-Shaṭibī used the word أردت (trans. to intend). And this signifies that the istiʿādhah is made before one starts to recite.

The verse in question commands istiʿādhah. And other verses tell us how it should be made. From them are the following:

وقل رب أعوذ بك من همزت الشيطين وأعوذ بك رب أن يحضرون[7]

قل أعوذ برب الفلق[8]

 قل أعوذ برب الناس[9]

Thus, one should not use the verb “astaʿīdhu” as we clearly see that the verb “aʿūdhu” is used when demonstrating how it should be made.

Regarding the istiʿādhah’s wording, most mention[10] the following version:

أعوذ بالله من الشيطان الرجيم

And this is the most famous wording for the istiʿādhah. There are other narrations found too, in which it is slightly different than what we are used to hearing. They are:[11]

أعوذ بالله السميع العليم من الشيطان من همزه ونفخه ونفثه

As well as:[12]

أللهم إني أعوذ بك من الشيطان الرجيم, و همزه ونفخه ونفثه

Ibn al-Jazarī (d. 833) stated:[13]

“There is no restriction regarding the phrasing of the istiʿādhah. One who wishes to increase or decrease in it may do so, so long as he is reciting accordingly to with what has been soundly transmitted.”

Sometimes the istiʿādhah is audible and sometimes it is inaudible. In the following situations, one should recited it inaudibly:[14]

(1) When the reciter is reciting quietly; whether by himself or in a group.

(2) When the reciter is alone, whether he is reciting loudly or quietly.

(3) When reciting in prayer; whether that prayer itself is read aloud or silent, as well as if he is praying alone or in a group.

(4) When the reciter is sitting in a group that is reciting the Qurʾān.

And Allāh knows best.

[1] Tibyān, Imām al-Nawawī.

[2] al-Mīzān fī Aḥkām Tajwīd al-Qurʾān, Firyāl Zakariyyā.

[3] al-Nashr, Ibn al-Jazarī.

[4] Ḥirz al-Amānī wa Wajh al-Tahānī, Imām al-Shāṭibī.

[5] Q 16:98.

[6] Q 5:6.

[7] Q 23:97-98.

[8] Q 113:1.

[9] Q 114:1.

[10] al-Nashr, Ibn al-Jazarī.

[11] Ṣaḥīḥ Ibn Ḥibbān, #1779.

[12]  Sunan Abī Dāwūd, #775.

[13] al-Nashr, Ibn al-Jazarī.

[14] al-Wāfī, ʿAbd al-Fattāḥ ʿAbd al-Ghanī al-Qāḍī.