Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (602)

Al-Tafsīr al-QayyimIbn al-Qayyim

A hadith relates: “When the daughter of al-Jawn was brought to the Prophet ﷺ and he placed his hand upon her, she said, ‘I seek refuge in Allah from you.’ He said to her, ‘You have indeed sought refuge in One who grants refuge. Return to your family.’”

Thus, “I seek refuge” means: I seek shelter, protection, and safety.

There are two explanations of the word’s origin. The first derives it from concealment; the second, from remaining close to someone or something.

Those who derive it from concealment explain that the Arabs call a dwelling at the foot of a tree, sheltered by it, “‘uwwadh”—with a dammah on the ‘ayn and a doubled wāw bearing a fathah. It is as though, because the dwelling takes refuge beneath the tree and is sheltered by its base and shade, they call it ‘uwwadh. Likewise, someone seeking refuge shelters from his enemy with the one whose protection he seeks, finding cover with him against that enemy.

Those who derive it from remaining close explain that the Arabs call flesh “‘uwwadh” when it adheres to the bone and does not come away from it, because it clings firmly to it. Likewise, someone seeking refuge holds fast to the one whose protection he seeks, clinging to him and remaining close to him.

Both explanations are correct, and seeking refuge encompasses them both. The person seeking refuge shelters with his protector, holds fast to him, and clings to him. His heart holds fast to him and remains close to him, just as a child clings to his father when an enemy draws a sword against him and advances upon him. The child flees, and his father appears in his path; he throws himself upon him and clings to him with all his strength. Likewise, the one seeking refuge has fled from the enemy who seeks his destruction to his Lord and Master. He has fled to Him, cast himself before Him, held fast to Him, and sought shelter with Him.

Yet the reality of seeking refuge within the believer’s heart goes beyond these expressions. They merely illustrate it, point to it, and help convey its meaning. What the heart then experiences—seeking shelter and protection, casting oneself before the Lord, utterly needing Him, and humbling oneself before Him—is something words cannot encompass.

وفي الحديث «أن ابنة الجون لما أدخلت على النبي ﷺ فوضع يده عليها، قالت: أعوذ بالله منك. فقال لها. لقد عذت بمعاذ، الحقي بأهلك» . فمعنى «أعوذ» ألتجئ وأعتصم، وأتحرز. وفي أصله قولان. أحدها: أنه مأخوذ من الستر. والثاني: أنه مأخوذ من لزوم المجاورة. فأما من قال: إنه من الستر فقال: العرب تقول للبيت الذي في أصل الشجرة التي قد استتر بها «عوّذ» بضم العين وتشديد الواو وفتحها، فكأنه لما عاذ بالشجرة واستتر بأصلها وظلها: سموه عوّذا. فكذلك العائذ قد استتر من عدوه بمن استعاذ به منه واستجنّ به منه. ومن قال: هو لزوم المجاورة قال: العرب تقول للحم إذا لصق بالعظم فلم يتخلّص منه «عوّذ» لأنه اعتصم به، واستمسك به. فكذلك العائذ قد استمسك بالمستعاذ به، واعتصم به، ولزمه. والقولان حق. والاستعاذة تنتظمهما معا. فإن المستعيذ مستتر بمعاذه، مستمسك به، معتصم به. قد استمسك قلبه به ولزمه، كما يلزم الولد أباه إذا أشهر عليه عدوه سيفا وقصده به، فهرب منه. فعرض له أبوه في طريق هربه. فإنه يلقي نفسه عليه، ويستمسك به أعظم استمساك. فكذلك العائذ قد هرب من عدوه الذي يبغي هلاكه إلى ربه ومالكه، وفر إليه، وألقى نفسه بين يديه، واعتصم به، والتجأ إليه. وبعد، فمعنى الاستعاذة القائم بقلب المؤمن وراء هذه العبارات. وإنما هي تمثيل وإشارة وتفهيم، وإلا فما يقوم بالقلب حينئذ من الالتجاء والاعتصام، والانطراح بين يدي الرب، والافتقار إليه، والتذلل بين يديه: أمر لا تحيط به العبارة.