Benefits of the Hadith: (I seek refuge in Allah, the All-Hearing, the All-Knowing, from the accursed Shaytan, from his whispering, his blowing, and his spitting)
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The Shaykh : In this hadith, among the benefits that the people of the Sunan added, is the recommendation of this dhikr Jami` at-Tirmidhi 242Hasan (Darussalam) All of this. If one restricts it to "I seek refuge in Allah from the accursed Shaytan," that suffices. But is seeking refuge obligatory or not? That is, is seeking refuge obligatory when reciting the Qur'an, whether in prayer or outside of prayer, or not? The majority hold that it is not obligatory, and some scholars have held that it is obligatory because Allah, Blessed and Exalted is He, commanded it, saying: [An-Nahl 16:98-100] They said that since Allah commanded it, then He said: [An-Nahl 16:99] In this is an indication that if a person does not seek refuge, Shaytan may be allowed to overpower him. The view that seeking refuge is obligatory when reciting the Qur'an is undoubtedly a strong view.
First, because Allah commanded it.
Second, so that Shaytan does not stand between you and reflecting upon the Qur'an and being energetic in its recitation, because when a person recites the Qur'an, he is tested with two things:
Either laziness and not persisting in it,
Or a lack of reflection. So if you seek refuge in Allah from the accursed Shaytan, Allah will protect you from him and grant you success in persisting in recitation and reflection.
And among the benefits of this hadith is that seeking refuge is among the hidden matters that are not done except with Allah. Pay attention to the qualification: "among the hidden matters, it is not done except with Allah." Now, seeking refuge from tangible matters is done with Allah and with others, but it is not done with one who is unable to help. Do you understand now? Did you understand my words, or did you not understand them?
The student: ...
The Shaykh : Understand it: seeking refuge from hidden matters is not done except with Allah, because no one is able to do it except Allah, such as seeking refuge from the jinn. Seeking refuge from tangible matters is done with Allah and with others, on the condition that the one sought for refuge is capable of helping. But if he is not capable, then it is not done. So if a person seeks refuge in the owner of a grave from a person who climbed over his wall into his house, that is shirk (associating partners with Allah). Why? Because he is not capable, and were it not for this seeker's belief in a hidden, secret matter that he believes in regarding this grave, he would not have done it. Now, if this man sought refuge in his neighbor when the thief jumped on him, is that permissible or not?
The student: It is permissible.
The Shaykh : It is permissible. And for this reason, it came in the hadith: When he mentioned what he mentioned of trials, he said: This is the ruling on seeking refuge. Seeking aid is the same thing. If one seeks aid regarding a hidden matter that a created being cannot help with, then this is not permissible except with Allah alone. Yes, seeking aid to repel a tangible thing is permissible, on the condition that the one sought for aid is capable.
And among the benefits of this hadith is affirming these two noble names from the names of Allah, namely al-Sami' (the All-Hearing) and al-'Alim (the All-Knowing), and the attributes they contain.
And among the benefits of the hadith is guarding against Shaytan from two angles:
The first is that we were commanded to seek refuge in Allah from him.
And the second is that he was described as "rajim" (accursed), meaning he is pelted with stones by sins.
And among the benefits of the hadith is that Shaytan has whispering, blowing, and spitting, and were it not that he has these, it would not be valid to seek refuge from these three. Finally, what is the grammatical position of "from his whispering, his blowing, and his spitting" in relation to what came before it? Yes?
The student: ...
The Shaykh : By resuming...
The student: By resuming the operative word, the preposition.
The Shaykh : By resuming the operative word, by resuming the operative word. Yes.
I seek refuge in Allah the All-Hearing, the All-Knowing, from the cursed Shaitan, from his madness, his arrogance, and his poetry.
أعوذ بالله السميع العليم من الشيطان الرجيم من همزه، ونفخه، ونفثه(98) So when you recite the Qur'an, [first] seek refuge in Allah from Satan, the expelled [from His mercy]. (99) Indeed, there is for him no authority over those who have believed and rely upon their Lord. (100) His authority is only over those who take him as an ally and those who through him associate others with Allah.
فإذا قرأت القرآن فاستعذ بالله من الشّيطان الرّجيم إنّه ليس له سلطان على الذين آمنوا وعلى ربّهم يتوكّلون إنّما سلطانه على الذين يتولّونه والذين هم به مشركونIndeed, there is for him no authority
إنّه ليس له سلطانFirst, because Allah commanded it.
Second, so that Shaytan does not stand between you and reflecting upon the Qur'an and being energetic in its recitation, because when a person recites the Qur'an, he is tested with two things:
Either laziness and not persisting in it,
Or a lack of reflection. So if you seek refuge in Allah from the accursed Shaytan, Allah will protect you from him and grant you success in persisting in recitation and reflection.
And among the benefits of this hadith is that seeking refuge is among the hidden matters that are not done except with Allah. Pay attention to the qualification: "among the hidden matters, it is not done except with Allah." Now, seeking refuge from tangible matters is done with Allah and with others, but it is not done with one who is unable to help. Do you understand now? Did you understand my words, or did you not understand them?
The student: ...
The Shaykh : Understand it: seeking refuge from hidden matters is not done except with Allah, because no one is able to do it except Allah, such as seeking refuge from the jinn. Seeking refuge from tangible matters is done with Allah and with others, on the condition that the one sought for refuge is capable of helping. But if he is not capable, then it is not done. So if a person seeks refuge in the owner of a grave from a person who climbed over his wall into his house, that is shirk (associating partners with Allah). Why? Because he is not capable, and were it not for this seeker's belief in a hidden, secret matter that he believes in regarding this grave, he would not have done it. Now, if this man sought refuge in his neighbor when the thief jumped on him, is that permissible or not?
The student: It is permissible.
The Shaykh : It is permissible. And for this reason, it came in the hadith:
Whoever finds a protector, let him seek protection through him
من وجد معاذا فليعذ بهWhoever finds a protector, let him seek protection through him
من وجد معاذا فليعذ بهAnd among the benefits of this hadith is affirming these two noble names from the names of Allah, namely al-Sami' (the All-Hearing) and al-'Alim (the All-Knowing), and the attributes they contain.
And among the benefits of the hadith is guarding against Shaytan from two angles:
The first is that we were commanded to seek refuge in Allah from him.
And the second is that he was described as "rajim" (accursed), meaning he is pelted with stones by sins.
And among the benefits of the hadith is that Shaytan has whispering, blowing, and spitting, and were it not that he has these, it would not be valid to seek refuge from these three. Finally, what is the grammatical position of "from his whispering, his blowing, and his spitting" in relation to what came before it? Yes?
The student: ...
The Shaykh : By resuming...
The student: By resuming the operative word, the preposition.
The Shaykh : By resuming the operative word, by resuming the operative word. Yes.