Hanafiyyah
وَبَيْنَ الْقُرَّاءِ اخْتِلَافٌ فِي صِفَةِ التَّعَوُّذِ فَاخْتِيَارُ أَبِي عَمْرٍو وَعَاصِمٍ وَابْنِ كَثِيرٍ – رَحِمَهُمُ اللَّهُ – أَعُوذُ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيم زَادَ حَفْصٌ مِنْ طَرِيقِ هُبَيْرَةَ أَعُوذُ بِاَللَّهِ الْعَظِيمِ السَّمِيعِ الْعَلِيمِ مِنْ الشَّيْطَانِ، وَاخْتِيَارُ نَافِعٍ وَابْنِ عَامِرٍ وَالْكِسَائِيِّ أَعُوذُ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيم إنَّ اللَّهَ هُوَ السَّمِيعُ الْعَلِيمُ، وَاخْتِيَارُ حَمْزَةَ الزَّيَّاتِ أَسْتَعِيذُ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيمِ. وَهُوَ قَوْلُ مُحَمَّدِ بْنِ سِيرِينَ وَبِكُلِّ ذَلِكَ وَرَدَ الْأَثَرُ.
And between the Qurra’ is a difference of opinion regarding the way of making Ta’awwudh [seeking refuge in Allah from Satan]. Thus Abu Amr, Asim, and Ibn Kathir, may Allah have mercy on them, chose: ‘I seek refuge in Allah from the accursed Satan’. Hafs from the route of Hubayrah added: ‘I seek refuge in Allah, the Mighty, the All-Hearing, the All-Knowing, from Satan’. Nafi’, Ibn Amir, and al-Kisa’i preferred: ‘I seek refuge in Allah from the accursed Satan, indeed Allah is the All-Hearing, the All-Knowing’. Hamzah az-Zayyat preferred ‘I seek refuge in Allah from the accursed Satan [using the wording ‘Ista`idhu bi-Llahi’]’- and it is the view of Muhammad bin Sirin… [as-Sarkhasi in al-Mabsut 1/13]
وَأَمَّا كَيْفِيَّةُ التَّعَوُّذِ فَالْمُسْتَحَبُّ لَهُ أَنْ يَقُولَ أَسْتَعِيذُ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيمِ أَوْ أَعُوذُ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيم؛ لِأَنَّ أَوْلَى الْأَلْفَاظِ مَا وَافَقَ كِتَابَ اللَّهِ وَقَدْ وَرَدَ هَذَانِ اللَّفْظَانِ فِي كِتَابِ اللَّهِ تَعَالَى وَلَا يَنْبَغِي أَنْ يَزِيدَ عَلَيْهِ إنَّ اللَّهَ هُوَ السَّمِيعُ الْعَلِيمُ؛ لِأَنَّ هَذِهِ الزِّيَادَةَ مِنْ بَابِ الثَّنَاءِ
And as for the manner of the Ta’wwudh, then the recommendation for it is to say ‘Ista’idhu bi-Llahi min ash-Shaytan ir-Rajim’ or ‘A’udhu bi-Llahi min ash-Shaytan ir-Rajim’ since the most appropriate wording is what agrees with the Book of Allah and these two wordings have been related in the Book of Allah, exalted is He, and it is not necessary to add to it ‘Indeed Allah is the All-Hearing, the All-Knowing’ since this addition is from the perspective of praise… [al-Kasani in Bida’i as-Sana’i 1/203]
Ibn Mazah mentions the above in his al-Muhit al-Burhani 1/357
He also mentions:
وإذا أراد المصلي التعوذ، فالذي هو موافق للقرآن أعوذ بالله من الشيطان الرجيم، ولو قال: أعوذ بالله العظيم، أعوذ بالله السميع العليم؛ لأنه يصير فاصلاً بين التعوذ، وبين القراءة، وينبغي أن تكون القراءة متصلة بالتعوذ.
And when the worshiper wishes to seek refuge, then that which in accordance with the Qur’an is ‘A’udhu bi-Llahi min ash-Shaytan ir-Rajim’, and if he says: ‘A’udhu bi-Llahi al-Azim, A’udhu bi-Llah is-Sami’ il-Alim, then he is making a division between Ta’awwudh and the recitation, and it is necessary that the recitation be connected with the Ta’awwudh. [ibid 5/316]
وَكَيْفِيَّتُهُ أَنْ يَقُولَ أَسْتَعِيذُ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيمِ عَلَى مَا اخْتَارَهُ الْهِنْدُوَانِيُّ وَهُوَ اخْتِيَارُ حَمْزَةَ مِنْ الْقُرَّاءِ لِمُوَافَقَتِهِ الْقُرْآنَ وَاخْتَارَ شَمْسُ الْأَئِمَّةِ أَنْ يَقُولَ أَعُوذُ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيم وَهُوَ قَرِيبٌ مِنْ الْأَوَّلِ وَهُوَ ظَاهِرُ الْمَذْهَبِ وَهُوَ اخْتِيَارُ أَبِي عَمْرٍو وَعَاصِمٍ وَابْنِ كَثِيرٍ مِنْ الْقُرَّاءِ.
And its manner [of seeking refuge] is to say: ‘Ista’idhu bi-Llahi min ash-Shaytan ir-Rahim’ according to what al-Hinduwani preferred, and it is the preference of Hamzah among the Qurra’ due to its being in agreement with the Qur’an; and the preference of Shams il-A’immah is to say: ‘A’udhu bi-Llahi min ash-Shaytan ir-Rajim’, and it is closer than the first, and it is the evident view of the school, and the preference of Abu Amr, Asim, and Ibn Kathir among the Qurra’. [az-Zayla’i in Tabayyin al-Haqa’iq 1/112]
واختلف القراء في صفة الاستعاذة، واختار أبو عمرو وعاصم وابن كثير: أعوذ بالله من الشيطان الرجيم، وبه أخذ أصحابنا والشافعي وأكثر أهل العلم، نص الشافعي أنه الأفضل
And the Qurra’ differed regarding the description of the Isti’adhah; Abu Amr, Asim, and Ibn Kathir preferred ‘A’udhu bi-Llah min ash-Shaytan ir-Rajim’; our companions and ash-Shafi’ee adopted that view as well as the majority of Ahl il-Ilm; ash-Shafi’ee wrote that it is the most superior. [al-Ayni in al-Binayah 2/190]
قَوْلُهُ وَتَعَوَّذَ سِرًّا) أَيْ قَالَ الْمُصَلِّي: أَعُوذُ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيم، وَهُوَ اخْتِيَارُ أَبِي عَمْرٍو وَعَاصِمٍ وَابْنِ كَثِيرٍ، وَهُوَ الْمُخْتَارُ عِنْدَنَا، وَهُوَ قَوْلُ الْأَكْثَرِ مِنْ أَصْحَابِنَا؛ لِأَنَّهُ الْمَنْقُولُ مِنْ اسْتِعَاذَتِهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
(His statement ‘and seek refuge silently’) meaning, the worshiper says: ‘A’udhu bi-Llahi min ash-Shaytan ir-Rajim’, and it is the preference of Abu Amr, Asim, and Ibn Kathir, and it is what is preferred to us, and it is the view of the majority of our companions due to it being that which was transmitted from his SAWS seeking refuge. [Ibn Najim in al-Bahr ar-Ra’iq 1/328]
“التعوذ” فيقول أعوذ بالله من الشيطان الرجيم وهو ظاهر المذهب
‘At-Ta’awwudh’ – thus one says: ‘A’udhu bi-Llah min ash-Shaytan ir-Rajim’, and it is the evident view of the school. [ash-Shurunbulali in Maraqi al-Falah 1/97]
Malikiyyah
وَلَفْظُهُ عِنْدَ مَالِكٍ وَ (ش) وَ (ح) أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيم
And its wording according to Malik is: ‘A’udhu bi-Llahi min ash-Shaytan ir-Rajim’… [al-Qarafi in adh-Dhakhirah 2/181]
وَتَعَوُّذٍ) أَيْ قَوْلِ أَعُوذُ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيم
(…and seeking refuge) meaning the statement: ‘A’udhu bi-Llahi min ash-Shaytan ir-Rajim’. [Abu Abdallah Alish in Minh al-Jalil 1/445]
ووصف الذين يقولون أعوذ بالسميع العليم من الشيطان الرجيم، {وَأَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ} [المؤمنون: 98] ، إن الله هو السميع العليم، فعابه وكرهه ونهى عنه، فقيل له: إنما يحتج بقول الله عز وجل: {فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ} [النحل: 98]
And he described those who say: ‘A’udhu bis-Sami’ il-Alim min ash-Shaytan ir-Rajim, {And I seek refuge in You, Lord, that they be present [with me]}[al-Mu’minun: 98], ‘Inn Allahu, huw as-Sami’ ul-Alim’, then he found fault with it, disliked it, and prohibited from it. Thus it was said to him: ‘One only needs the statement of Allah, lofty and sublime is He: {So when you recite the Qur’an, then seek refuge in Allah from the accursed Satan}[an-Nahl: 98]. [Ibn Rushd in al-Bayan wat-Tahsil 1/496]
Shawafiyyah
أَقُولُ وَأُحِبُّ أَنْ يَقُولَ أَعُوذُ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيم وَ… وَأَيُّ كَلَامٍ اسْتَعَاذَ بِهِ أَجْزَأَهُ
I say and prefer to say: ‘A’udhu bi-Llahi min ash-Shaytan ir-Rajim’ … and any speech through which one seeks refuge suffices… [ash-Shafi’i in al-Umm 1/129]
ثُمَّ يَتَعَوَّذُ فَيَقُولُ: “أَعُوذُ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيم”
Then seek refuge, thus saying: ‘A’udhu bi-Llahi min ash-Shaytan ir-Rajim’… [Abu Ibrahim al-Muzani in Mukhtasar al-Muzani 8/107]
ثمَّ يستعيذ فَيَقُول أعوذ بِاللَّه من الشَّيْطَان الرَّجِيم
Then he seeks refuge thus saying: ‘A’udhu bi-Llahi min ash-Shaytan ir-Rajim’… [Abul-Hasan al-Mawardi in al-Iqna 1/39]
وَيَقُولُ: أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ، فَهُوَ أَوْلَى مِنْ قَوْلِهِ: أَعُوذُ بِاللَّهِ الْعَلِيِّ مِنَ الشَّيْطَانِ الْغَوِيِّ، وَأَوْلَى مِنْ قَوْلِهِ: أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ؛ لِأَنَّ ذَلِكَ مُوَافِقٌ لقوله: {فاستعذ بالله من الشيطان الرجيم
And one says: ‘A’udhu bi-Llahi min ash-Shaytan ir-Rajim’, thus it is more appropriate than saying: ‘A’udhu bi-Llah il-Aliyyi min ash-Shaytan il-Ghawiyy’, and more appropriate than saying: ‘A’udhu bi-Llah is-Sami’ il-Alim min ash-Shaytan ir-Rajim’ since that is in agreement with the verse: {So when you recite the Qur’an, seek refuge in Allah from the accursed Satan}[an-Nahl: 98]. [Abul-Hasan al-Mawardi in al-Hawi al-Kabir 2/103]
ثم يتعوذ أعوذ بالله من الشيطان الرجيم لِمَا رَوَى أَبُو سَعِيدٍ الْخُدْرِيُّ رَضِيَ اللَّهُ عَنْهُ ” أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كان يقول ذلك حَدِيثُ أَبِي سَعِيدٍ هَذَا غَرِيبٌ بِهَذَا اللَّفْظِ رَوَاهُ أَبُو دَاوُد فِي سُنَنِهِ فَقَالَ فِيهِ إنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ ” أَعُوذُ بِاَللَّهِ السَّمِيعِ الْعَلِيمِ مِنْ الشَّيْطَانِ الرَّجِيمِ وَنَفْخِهِ وَنَفْثِهِ ” رَوَاهُ التِّرْمِذِيُّ وَالْمُعْتَمَدُ فِي الِاسْتِدْلَالِ عَلَى قَوْلِ اللَّهِ تَعَالَى (فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرجيم) وَإِنَّمَا ابْتَدَأَ الْمُصَنِّفُ بِالْحَدِيثِ دُونَ الْآيَةِ لِأَنَّ ظَاهِرَ الْآيَةِ أَنَّ الِاسْتِعَاذَةَ بَعْدَ الْقِرَاءَةِ وَلَيْسَ فِيهَا كَيْفِيَّةُ الِاسْتِعَاذَةِ فَاسْتَدَلَّ بِالْحَدِيثِ لِأَنَّ فِيهِ بَيَانَ الْمَحَلِّ وَلَكِنَّ الْحَدِيثَ ضَعِيفٌ فَالْجَوَابُ الِاحْتِجَاجُ بِالْآيَةِ وَمَعْنَى أَعُوذُ بِاَللَّهِ … أَمَّا حُكْمُ الْفَصْلِ فَهُوَ أَنَّ التَّعَوُّذَ مَشْرُوعٌ فِي أَوَّلِ رَكْعَةٍ فَيَقُولُ بَعْدَ دُعَاءِ الِاسْتِفْتَاحِ أَعُوذُ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيمِ هَذَا هُوَ الْمَشْهُورُ الَّذِي نَصَّ عَلَيْهِ الشَّافِعِيُّ وَقَطَعَ بِهِ الْجُمْهُورُ وَفِيهِ وَجْهٌ أَنَّهُ يُسْتَحَبُّ أَنْ يَقُولَ أَعُوذُ بِاَللَّهِ السَّمِيعِ الْعَلِيمِ مِنْ الشَّيْطَانِ الرَّجِيمِ وَبِهِ جَزَمَ الْبَنْدَنِيجِيُّ وَحَكَاهُ الرَّافِعِيُّ وَهُوَ غَرِيبٌ قَالَ الشَّافِعِيُّ فِي الْأُمِّ وَأَصْحَابُنَا يَحْصُلُ التَّعَوُّذُ بِكُلِّ مَا اشْتَمَلَ عَلَى الِاسْتِعَاذَةِ بِاَللَّهِ مِنْ الشَّيْطَانِ لَكِنَّ أَفْضَلَهُ أَعُوذُ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيمِ
[Quote from ash-Shirazi] Then one seeks refuge: ‘A’udhu bi-Llahi min ash-Shaytan ir-Rajim’ –end quote [an-Nawawi says] due to what Abu Sa’id al-Khudri RA transmitted of the Prophet SAWS saying that… the Hadith of Abu Sa’id is Gharib with this wording; Abu Dawud transmitted it in his Sunan, thus he said in it ‘Indeed the Prophet SAWS said: ‘A’udhu bi-Llah is-Sami’ il-Alim min ash-Shaytan ir-Rajim wa Nafkhihi wa Nafthihi’- at-Tirmidhi transmitted it and the Mu’tamad regarding the proof is upon the statement of Allah, exalted is He: {So when you recite the Qur’an, seek refuge in Allah from the accursed Satan} and the author only began with the Hadith instead of the Ayah because the Zahir of the Ayah is that the Isti’adhah is after the recitation and the manner of Isti’adhah is not in [the Ayah]. So he deduced based on the Hadith since in it is a clarification of the position [of the Isti’adhah] and rather the Hadith is weak. So the correct view is to rely on the Ayah and the meaning ‘A’udhu bi-Llah’… As for the ruling on the topic, then it is that the Ta’awwudh is legislated in the beginning of the Rak’ah, thus one says after the supplication of the opening: ‘A’udhu bi-Llahi min ash-Shaytan ir-Rajim’- this is the widely-accepted view which ash-Shafi’i wrote on and the Jumhur stopped with it; and regarding it is a view that it is recommended to say: ‘A’udhu bi-Llah is-Sami’ il-Alim min ash-Shaytan ir-Rajim’ and al-Bandaniji decided on it and ar-Rafi’i related it and it is Gharib; ash-Shafi’i said in al-Umm and our companions [say] that the Ta’awwudh takes place with all that comprises Isti’adhah in Allah from Satan, however its most superior is ‘A’udhu bi-Llah min as-Shaytan ir-Rajim’. [an-Nawawi in al-Majmu’ Sharh al-Muhadhdhab 3/322-323]
وَأَمَّا صِفَتُهُ فَمَذْهَبُنَا أَنَّهُ يُسْتَحَبُّ أَنْ يَقُولَ (أَعُوذُ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيمِ) وَبِهِ قَالَ الْأَكْثَرُونَ قَالَ الْقَاضِي أَبُو الطَّيِّبِ وَقَالَ الثَّوْرِيُّ يُسْتَحَبُّ أَنْ يَقُولَ (أَعُوذُ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيمِ إنَّ الله هو السميع العليم) وقال الحسن ابن صَالِحٍ يَقُولُ (أَعُوذُ بِاَللَّهِ السَّمِيعِ الْعَلِيمِ مِنْ الشَّيْطَانِ الرَّجِيمِ) وَنَقَلَ الشَّاشِيُّ عَنْ الْحَسَنِ بْنِ صَالِحٍ (أَعُوذُ بِاَللَّهِ السَّمِيعِ الْعَلِيمِ مِنْ الشَّيْطَانِ الرَّجِيمِ إنَّ اللَّهَ هُوَ السَّمِيعُ الْعَلِيمُ) وَحَكَى صَاحِبُ الشَّامِلِ هَذَا عَنْ أَحْمَدَ بْنِ حَنْبَلٍ واحتج بقول الله تعالى (وإما ينزغنك من الشيطان نزع فاستعذ بالله انه سميع عليم) وَحَدِيثِ أَبِي سَعِيدٍ وَاحْتَجَّ أَصْحَابُنَا بِقَوْلِ اللَّهِ تعلى (فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرجيم) فَقَدْ امْتَثَلَ الْأَمْرَ (وَأَمَّا) الْجَوَابُ عَنْ الْآيَةِ الَّتِي احْتَجَّ بِهَا فَلَيْسَتْ بَيَانًا لِصِفَةِ الِاسْتِعَاذَةِ بَلْ أَمَرَ اللَّهُ تَعَالَىبِالِاسْتِعَاذَةِ وَأَخْبَرَ أَنَّهُ سَمِيعُ الدُّعَاءِ عَلِيمٌ فَهُوَ حَثَّ عَلَى الِاسْتِعَاذَةِ وَالْآيَةُ الَّتِي أَخَذْنَا بِهَا أَقْرَبُ إلَى صِفَةِ الِاسْتِعَاذَةِ وَكَانَتْ أَوْلَى وَأَمَّا حَدِيثُ أَبِي سَعِيدٍ رَضِيَ اللَّهُ عَنْهُ فَسَبَقَ أَنَّهُ ضَعِيفٌ
And as for its description, then our Madh’hab is that it is recommended to say: ‘A’udhu bi-Llahi min ash-Shaytan ir-Rajim’, and the majority hold it; al-Qadhi Abut-Tayyib and ath-Thawri said it is recommended to say: ‘A’udhu bi-Llahi min ash-Shaytan ir-Rajim, Inn Allahu huw as-Sami’ ul-Alim’; al-Hasan bin Salih said to say: ‘A’udhu bi-Llah is-Sami’ il-Alim min ash-Shaytan ir-Rajim’, and ash-Shashi related on authority of al-Hasan bin Salih: ‘A’udhu bi-Llah is-Sami’ il-Alim min ash-Shaytan ir-Rajim, Inn Allahu huw as-Sami’ ul-Alim’. The author of ash-Shamil related this on authority of Ahmad bin Hanbal and he relied on the statement of Allah, exalted is He: {And if an evil suggestion comes to you from Satan, then seek refuge in Allah. Indeed, He is Hearing and Knowing.}[al-A’raf: 200] and the Hadith of Abu Sa’id; and our companions relied on the statement of Allah: {So when you recite the Qur’an, seek refuge in Allah from the accursed Satan}[an-Nahl: 98] thus one has observed the command. (…and as for) the reply to the Ayah is that which is relied on, so there is no clarification of the description of the Isti’adhah, rather Allah, exalted is He, commanded the Isti’adhah and He informed that He is the Hearer of supplication, All-Hearing, thus He urges Isti’adhah, and the Ayah which we adopt is closest to the description of Isti’adhah and it is more appropriate; as for the Hadith of Abu Sa’id RA, then it preceded that it is weak. [an-Nawawi in al-Majmu’ Sharh al-Muhadhdhab 3/236]
Hanabilah
وَصِفَةُ الِاسْتِعَاذَةِ: أَنْ يَقُولَ: أَعُوذُ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيم. وَهَذَا قَوْلُ أَبِي حَنِيفَةَ وَالشَّافِعِيِّ؛ لِقَوْلِ اللَّهِ تَعَالَى {فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ} [النحل: 98] وَعَنْ أَحْمَدَ أَنَّهُ يَقُولُ؛ أَعُوذُ بِاَللَّهِ السَّمِيعِ الْعَلِيمِ مِنْ الشَّيْطَانِ الرَّجِيمِ؛ لِخَبَرِ أَبِي سَعِيدٍ وَلِقَوْلِ اللَّهِ تَعَالَى {فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ} [فصلت: 36] وَهَذَا مُتَضَمِّنٌ لَزِيَادَةٍ، وَنَقَلَ حَنْبَلٌ عَنْهُ: أَنَّهُ يَزِيدُ بَعْدَ ذَلِكَ: إنَّ اللَّهَ هُوَ السَّمِيعُ الْعَلِيمُ. وَهَذَا كُلُّهُ وَاسِعٌ، وَكَيْفَمَا اسْتَعَاذَ فَهُوَ حَسَنٌ، وَيُسِرُّ الِاسْتِعَاذَةَ، وَلَا يَجْهَرُ بِهَا، لَا أَعْلَمُ فِيهِ خِلَافًا.
The description of the Isti`awadhah is that he say: ‘I seek refuge in Allah from the accursed Satan’. And this is the view of Abu Hanifah and ash-Shafi’ee due to the verse [an-Nahl: 98]…[and after mentioning the view of Imam Ahmad of adding ‘the All-Hearing, the All-Knowing’ in 2 different ways, he continues]- and all of this is included and however one seeks refuge is fine and seeking refuge is to be facilitated/made easy… [Ibn Qudamah in al-Mughni 1/343]
ثُمَّ يَسْتَعِيذُ) فَيَقُولُ: أَعُوذُ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيم، لِقَوْلِهِ تَعَالَى: {فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيمِ} [النحل: 98] أَيْ إذَا أَرَدْتَ الْقِرَاءَةَ. وَتَحْصُلُ الِاسْتِعَاذَةُ بِكُلِّ مَا أَدَّى مَعْنَاهَا، لَكِنْ مَا ذُكِرَ أَوْلَى
[Quote from Muntaha al-Iradat by Ibn Najjar](…then one seeks refuge) Thus one says: ‘A’udhu bi-Llahi min ash-Shaytan ir-Rajim’ due to the verse: {So when you recite the Qur’an, seek refuge in Allah from the accursed Satan}[an-Nahl: 98], meaning when you wish to recite. And the Isti’adhah takes place with anything that fulfills its meaning; however, what was mentioned is more appropriate. [al-Bahuti in Sharh Muntaha al-Iradat 1/187]
وَرَدَتْ صِيغَتَانِ لِلاِسْتِعَاذَةِ عِنْدَ الْقُرَّاءِ وَالْفُقَهَاءِ، إِحْدَاهُمَا: ” أَعُوذُ بِاَللَّهِ مِنَ الشَّيْطَانِ الرَّجِيم ” كَمَا وَرَدَ فِي سُورَةِ النَّحْل مِنْ قَوْله تَعَالَى {فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاَللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ} (1) . وَهَذَا اخْتِيَارُ أَبِي عَمْرٍو وَعَاصِمٍ وَابْنِ كَثِيرٍ رَحِمَهُمُ اللَّهُ. قَال ابْنُ الْجَزَرِيِّ: إِنَّهُ الْمُخْتَارُ لِجَمِيعِ الْقُرَّاءِ مِنْ حَيْثُ الرِّوَايَةِ، وَقَال أَبُو الْحَسَنِ السَّخَاوِيُّ فِي كِتَابِهِ (جَمَال الْقُرَّاءِ) : إِنَّ إِجْمَاعَ الأُْمَّةِ عَلَيْهِ. قَال فِي النَّشْرِ: وَقَدْ تَوَاتَرَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ التَّعَوُّذُ بِهِ لِلْقِرَاءَةِ وَلِسَائِرِ تَعَوُّذَاتِهِ، وَقَال أَبُو عَمْرٍو الدَّانِيُّ: هُوَ الْمَأْخُوذُ بِهِ عِنْدَ عَامَّةِ الْفُقَهَاءِ، كَأَبِي حَنِيفَةَ، وَالشَّافِعِيِّ، وَأَحْمَدَ وَغَيْرِهِمْ.
Two forms of the Isti’adhah are conveyed from the Qurra’ and Fuqaha’, one of which is: ‘A’udhu bi-Llah min ash-Shaytan ir-Rajim’ just as is conveyed in Surat an-Nahl from His, exalted is He, statement: {So when you recite the Qur’an, seek refuge in Allah from the accursed Satan}. And this is the preference of Abu Amr, Asim, and Ibn Kathir, may Allah have mercy on them. Ibn al-Jazari said: ‘Indeed it is what is preferred to all of the Qurra’ with respect to Riwayah’. Abul-Hasan as-Sakhawi said in his book ‘Jamal al-Qurra’’: ‘Indeed the Ummah has consensus on it’. He says in an-Nashr [fil-Qira’at il-Ashr]: ‘And the Ta’awwudh with it is Tawatur on authority of the Prophet SAWS for recitation and for the rest of his Ta’awwudhat. Abu Amr ad-Dani said: ‘It is what is adopted by the masses of the Fuqaha’ like Abu Hanifah, ash-Shafi’ee, Ahmad and others’. [The Kuwaiti Fiqh Encyclopedia 4/8]
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