Assalam Alaikum,
I have a problem and i need some advice.
I am engaged to a Muslim man, As i get to know him more through meetings or visits, i have discovered a few things i dislike like he smokes, prays at home and not always on time, and doesnt have a beard. Other than that his manners masha'allah are good and other parts of the religion he's fine in. What should I do? Should I continue and give him advice on these issues and hope he follows them or should i stop and find someone else???
Thank you,
Jinan
0
Salam
Started by
Guest_Jinan83_*
, Mar 06 2004 08:23 AM
4 replies to this topic
#2
Posted 13 March 2004 - 10:57 AM
Salam alikom
Ruling on prayer in congregation for men
Question :
Is it permissible to pray in one's home when the mosque is nearby? Please note that there are only two of us praying.
Answer :
Praise be to Allaah.
Prayer in congregation is obligatory for healthy men in the mosque, according to the more correct scholarly opinion. This is based on a great deal of evidence, including the following:
1 – Allaah says (interpretation of the meaning):
“When you (O Messenger Muhammad) are among them, and lead them in As‑Salaah (the prayer), let one party of them stand up [in Salaah (prayer)] with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up which have not yet prayed, and let them pray with you”
[al-Nisa’ 4:102]
The following points are made on the basis of this verse:
Allaah commands them to pray in congregation, then He repeats this command a second time with regard to the second party or group, as He says, “and let the other party come up which have not yet prayed, and let them pray with you”. This indicates that prayer in congregation is an obligation for all individuals, because Allaah did not absolve the second group of this obligation as a result of the first group praying in congregation. If prayer in congregation was Sunnah, it would be more appropriate for people to be excused from it at times of fear [the situation referred to in this verse], and if it were fard kifaayah (a communal obligation), it would be discharged by the actions of the first group. So this verse shows that it is an individual obligation, and demonstrates that in three ways: it is enjoined at the beginning, then it is enjoined a second time, and there is no concession allowing them not to do it at times of fear.
From the words of Ibn al-Qayyim in Kitaab al-Salaah.
2 – In al-Saheehayn (the following version was narrated by al-Bukhaari) it is narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, I had thought of ordering that wood be gathered, then I would command the call to prayer to be given, and I would appoint a man to lead the people in prayer, then I would go to men [who do not attend the congregational prayer] and burn their houses down around them. By the One in Whose hand is my soul, if anyone of you had known that he would receive a bone covered with meat or two (small) pieces of meat in a sheep’s foot, he would come for 'Isha' prayer.”
Al-Bukhaari, 7224; Muslim, 651.
Ibn al-Mundhir (may Allaah have mercy on him) said: The fact that he was thinking of burning down the houses of people who did not attend the prayer is the clearest evidence that attending prayer in congregation is obligatory, because it would not be permissible for the Prophet (peace and blessings of Allaah be upon him) to do this with regard to something that was mustahabb and not obligatory. Al-Awsat, 4/134
For more information on the evidence, please see question no. 8918.
Once it is established that prayer in congregation is obligatory, it is obligatory to perform this prayer in the mosque. It is not permissible for a man who is able to attend the congregational prayer in the mosque to pray in his house even if he prays in congregation with his family.
Shaykh Ibn Baaz said:
With regard to not praying in congregation, this is a reprehensible action and is not permitted. It is also one of the attributes of the hypocrites.
It is obligatory for the Muslim to pray in the mosque in congregation, as it says in the hadeeth of Ibn Umm Maktoom – who was a blind man. He said, “O Messenger of Allaah, I do not have a guide to lead me to the mosque,” and he asked the Messenger of Allaah (peace and blessings of Allaah be upon him) to grant him a concession allowing him to pray in his house, and he allowed him that, but when he turned away he called him back and asked, “Can you hear the call to prayer?” He said, “Yes.” He said, “Then answer it.” Narrated by Muslim in his Saheeh, 635.
And it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever hears the call to prayer and does not come, there is no prayer for him [i.e., his prayer is not valid], unless he has an excuse.” Narrated by Ibn Maajah, al-Daaraqutni, Ibn Hibbaan and al-Haakim with a saheeh isnaad. It was said to Ibn ‘Abbaas, what is an excuse? He said, Fear or sickness.
In Saheeh Muslim (654) it is narrated that Ibn Mas’ood said: “At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) we used to think that no one failed to attend the prayer in congregation but a hypocrite or one who was sick.”
What is meant is that the believer is required to pray in the mosque, and it is not permissible for him to take the matter lightly and pray in his house when the mosque is nearby.
The fact that only two men pray in the mosque reinforces the fact that you have to attend the congregational prayer, so as to be free of any sin or shortcoming, and so as to encourage them to attend the prayer in congregation in the mosque, so that they will not get lazy. Two or more people constitutes a congregation.
Ibn Hubayrah (may Allaah have mercy on him) said: “[The scholars] were unanimously agreed that the smallest number that counts for prayer in congregation, apart from Jumu’ah prayer, is two: the imam and the person who is praying behind him, who should stand to his right.” Al-Ifsaah, 1/155
Ibn Qudaamah (may Allaah have mercy on him) said: “A congregation may consist of two or more, and we know of no difference of opinion concerning that.”
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Ruling on prayer in congregation for men
Question :
Is it permissible to pray in one's home when the mosque is nearby? Please note that there are only two of us praying.
Answer :
Praise be to Allaah.
Prayer in congregation is obligatory for healthy men in the mosque, according to the more correct scholarly opinion. This is based on a great deal of evidence, including the following:
1 – Allaah says (interpretation of the meaning):
“When you (O Messenger Muhammad) are among them, and lead them in As‑Salaah (the prayer), let one party of them stand up [in Salaah (prayer)] with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up which have not yet prayed, and let them pray with you”
[al-Nisa’ 4:102]
The following points are made on the basis of this verse:
Allaah commands them to pray in congregation, then He repeats this command a second time with regard to the second party or group, as He says, “and let the other party come up which have not yet prayed, and let them pray with you”. This indicates that prayer in congregation is an obligation for all individuals, because Allaah did not absolve the second group of this obligation as a result of the first group praying in congregation. If prayer in congregation was Sunnah, it would be more appropriate for people to be excused from it at times of fear [the situation referred to in this verse], and if it were fard kifaayah (a communal obligation), it would be discharged by the actions of the first group. So this verse shows that it is an individual obligation, and demonstrates that in three ways: it is enjoined at the beginning, then it is enjoined a second time, and there is no concession allowing them not to do it at times of fear.
From the words of Ibn al-Qayyim in Kitaab al-Salaah.
2 – In al-Saheehayn (the following version was narrated by al-Bukhaari) it is narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, I had thought of ordering that wood be gathered, then I would command the call to prayer to be given, and I would appoint a man to lead the people in prayer, then I would go to men [who do not attend the congregational prayer] and burn their houses down around them. By the One in Whose hand is my soul, if anyone of you had known that he would receive a bone covered with meat or two (small) pieces of meat in a sheep’s foot, he would come for 'Isha' prayer.”
Al-Bukhaari, 7224; Muslim, 651.
Ibn al-Mundhir (may Allaah have mercy on him) said: The fact that he was thinking of burning down the houses of people who did not attend the prayer is the clearest evidence that attending prayer in congregation is obligatory, because it would not be permissible for the Prophet (peace and blessings of Allaah be upon him) to do this with regard to something that was mustahabb and not obligatory. Al-Awsat, 4/134
For more information on the evidence, please see question no. 8918.
Once it is established that prayer in congregation is obligatory, it is obligatory to perform this prayer in the mosque. It is not permissible for a man who is able to attend the congregational prayer in the mosque to pray in his house even if he prays in congregation with his family.
Shaykh Ibn Baaz said:
With regard to not praying in congregation, this is a reprehensible action and is not permitted. It is also one of the attributes of the hypocrites.
It is obligatory for the Muslim to pray in the mosque in congregation, as it says in the hadeeth of Ibn Umm Maktoom – who was a blind man. He said, “O Messenger of Allaah, I do not have a guide to lead me to the mosque,” and he asked the Messenger of Allaah (peace and blessings of Allaah be upon him) to grant him a concession allowing him to pray in his house, and he allowed him that, but when he turned away he called him back and asked, “Can you hear the call to prayer?” He said, “Yes.” He said, “Then answer it.” Narrated by Muslim in his Saheeh, 635.
And it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever hears the call to prayer and does not come, there is no prayer for him [i.e., his prayer is not valid], unless he has an excuse.” Narrated by Ibn Maajah, al-Daaraqutni, Ibn Hibbaan and al-Haakim with a saheeh isnaad. It was said to Ibn ‘Abbaas, what is an excuse? He said, Fear or sickness.
In Saheeh Muslim (654) it is narrated that Ibn Mas’ood said: “At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) we used to think that no one failed to attend the prayer in congregation but a hypocrite or one who was sick.”
What is meant is that the believer is required to pray in the mosque, and it is not permissible for him to take the matter lightly and pray in his house when the mosque is nearby.
The fact that only two men pray in the mosque reinforces the fact that you have to attend the congregational prayer, so as to be free of any sin or shortcoming, and so as to encourage them to attend the prayer in congregation in the mosque, so that they will not get lazy. Two or more people constitutes a congregation.
Ibn Hubayrah (may Allaah have mercy on him) said: “[The scholars] were unanimously agreed that the smallest number that counts for prayer in congregation, apart from Jumu’ah prayer, is two: the imam and the person who is praying behind him, who should stand to his right.” Al-Ifsaah, 1/155
Ibn Qudaamah (may Allaah have mercy on him) said: “A congregation may consist of two or more, and we know of no difference of opinion concerning that.”
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
#3
Posted 13 March 2004 - 10:58 AM
Salam alikom
Ruling on smoking and chewing tobacco
Question :
Is smooking permitted in islam? And is chewing of tobacco permitted in islam.
Answer :
Praise be to Allaah.
Smoking is haraam, because it is evil and because it causes a great deal of harm. Allaah has permitted to His slaves only good kinds of food and drink, and He has forbidden the bad kinds. Allaah says (interpretation of the meaning):
“he allows them as lawful At Tayyibaat (i.e. all good and lawful as regards things, deeds, beliefs, persons and foods), and prohibits them as unlawful Al Khabaa’ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods)”[al-A’raaf 7:157]
All forms of smoking are kinds of khabaa’ith (evil and unlawful things), and they include harmful and intoxicating substances. It is haraam to deal with it in any way, whether one inhales it, chews it or deals with it in any of its other forms. It is obligatory upon every Muslim to give up these things and to hasten to repent to Allaah, and to regret having committed this sin, and to resolve never to go back to it. May Allaah help us and you to do all that is good.
Fataawa Islamiyyah, 3/442 (www.islam-qa.com)
Ruling on smoking and chewing tobacco
Question :
Is smooking permitted in islam? And is chewing of tobacco permitted in islam.
Answer :
Praise be to Allaah.
Smoking is haraam, because it is evil and because it causes a great deal of harm. Allaah has permitted to His slaves only good kinds of food and drink, and He has forbidden the bad kinds. Allaah says (interpretation of the meaning):
“he allows them as lawful At Tayyibaat (i.e. all good and lawful as regards things, deeds, beliefs, persons and foods), and prohibits them as unlawful Al Khabaa’ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods)”[al-A’raaf 7:157]
All forms of smoking are kinds of khabaa’ith (evil and unlawful things), and they include harmful and intoxicating substances. It is haraam to deal with it in any way, whether one inhales it, chews it or deals with it in any of its other forms. It is obligatory upon every Muslim to give up these things and to hasten to repent to Allaah, and to regret having committed this sin, and to resolve never to go back to it. May Allaah help us and you to do all that is good.
Fataawa Islamiyyah, 3/442 (www.islam-qa.com)
#4
Posted 13 March 2004 - 11:04 AM
Salam alikom
Question :
I am in need of some scholarly advice about a personal situation that I am facing presently. I have recently received a marriage proposal and have prayed Salat-ul-istikhara, however I never seem to receive any clear signs or indications about what to do. This has happened to me in many situations and the same is happening now too. I am a practising Muslim but obviously have flaws as all of us do have. I have a thirst for knowledge of the deen and am currently working on myself as a Muslims and acquiring sacred knowledge at the same time. What I look and hope for in a partner is a role model who is beyond me and someone who can help me in becoming a better person. Someone who loves and lives for Allah swt and who I can turn to for knowledge and who will be a good companion for me. The current proposal has many good qualities, except a few things that are concerning me. Firstly we are on a slightly different level of speaking, ie. Although he is a graduate he is not extremely intellectually spoken (I suppose this is something I should overlook). Secondly he has been practising for less time than me and therefore I feel he has less knowledge than me, which I find an of put as I feel he should be my guide not vice versa. However he does have a thirst for knowledge and does study the deen and also wishes to take out a year or so to go abroad and study the deen (which is what I also want to do). Apart from these two issues I feel we are compatible in many other ways. We have the same vision in life. Whilst paying Salat-ul-Istikhara I am getting no clear sign, except at times I get a tight feeling in my heart at times, which puts me off, but then I also think I should go for this as he has many good qualities. Im not sure as to what to do and am really confused, I dont know what this feeling in my heart means. I have met him once and there will be another meeting this Friday, but I dont want to lag it on any longer than necessary as it is playing with peoples emotions. Please get back to me with a reply soon as I really need some advice, especially regarding my Istikhaara as it is confusing me.
Answer :
Praise be to Allaah.
The basic principle is that if a woman receives a marriage proposal from a man whose religious commitment, attitude and trustworthiness are satisfactory, then she should accept, so long as there is not another offer from one whose attitude and religious commitment are better. So if the one who has proposed marriage to you meets these criteria, and he is keen to learn more about Islam as you say, then this is a good sign. But if the shortcomings to which you refer in your question are major sins or sins in which he is persisting or committing openly, then we advise you to wait for someone better, so long as there is no risk of you doing something haraam or exposing yourself to greater fitnah (temptation).
Secondly:
It is not necessary in the case of istikhaarah to feel something specific afterwards. Rather if you consult people and think deeply about the matter, and it becomes clear to you that this matter will be beneficial both in religious and worldly terms, then you should pray istikhaarah and go ahead, and not wait for a sign or a dream or a feeling. You should rather put your trust in Allaah and go ahead after praying istikhaarah. You will find a detailed answer concerning istikhaarah and its rulings in Question no. 5882.
Thirdly:
Beware of being alone or of uncovering in front of this man who is still a non-mahram to you. In the answer to question no. 12182 you will find a detailed answer to your question regarding marriage proposals and sitting with and meeting the one who has proposed marriage to you. Please refer to this question.
Fourthly:
Your wish concerning what you hope to find in a husband, meaning that he lives for the sake of Allaah, is a great wish, and we hope that Allaah will grant you that. But you should know that a righteous woman is one of the greatest means that will help a man in this regard, by helping him and advising him, and encouraging him to do more, and patiently putting up with anything that affects her rights because of his being involved in doing righteous deeds.
We ask Allaah to help you to do that which is good. Ameen.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Question :
I am in need of some scholarly advice about a personal situation that I am facing presently. I have recently received a marriage proposal and have prayed Salat-ul-istikhara, however I never seem to receive any clear signs or indications about what to do. This has happened to me in many situations and the same is happening now too. I am a practising Muslim but obviously have flaws as all of us do have. I have a thirst for knowledge of the deen and am currently working on myself as a Muslims and acquiring sacred knowledge at the same time. What I look and hope for in a partner is a role model who is beyond me and someone who can help me in becoming a better person. Someone who loves and lives for Allah swt and who I can turn to for knowledge and who will be a good companion for me. The current proposal has many good qualities, except a few things that are concerning me. Firstly we are on a slightly different level of speaking, ie. Although he is a graduate he is not extremely intellectually spoken (I suppose this is something I should overlook). Secondly he has been practising for less time than me and therefore I feel he has less knowledge than me, which I find an of put as I feel he should be my guide not vice versa. However he does have a thirst for knowledge and does study the deen and also wishes to take out a year or so to go abroad and study the deen (which is what I also want to do). Apart from these two issues I feel we are compatible in many other ways. We have the same vision in life. Whilst paying Salat-ul-Istikhara I am getting no clear sign, except at times I get a tight feeling in my heart at times, which puts me off, but then I also think I should go for this as he has many good qualities. Im not sure as to what to do and am really confused, I dont know what this feeling in my heart means. I have met him once and there will be another meeting this Friday, but I dont want to lag it on any longer than necessary as it is playing with peoples emotions. Please get back to me with a reply soon as I really need some advice, especially regarding my Istikhaara as it is confusing me.
Answer :
Praise be to Allaah.
The basic principle is that if a woman receives a marriage proposal from a man whose religious commitment, attitude and trustworthiness are satisfactory, then she should accept, so long as there is not another offer from one whose attitude and religious commitment are better. So if the one who has proposed marriage to you meets these criteria, and he is keen to learn more about Islam as you say, then this is a good sign. But if the shortcomings to which you refer in your question are major sins or sins in which he is persisting or committing openly, then we advise you to wait for someone better, so long as there is no risk of you doing something haraam or exposing yourself to greater fitnah (temptation).
Secondly:
It is not necessary in the case of istikhaarah to feel something specific afterwards. Rather if you consult people and think deeply about the matter, and it becomes clear to you that this matter will be beneficial both in religious and worldly terms, then you should pray istikhaarah and go ahead, and not wait for a sign or a dream or a feeling. You should rather put your trust in Allaah and go ahead after praying istikhaarah. You will find a detailed answer concerning istikhaarah and its rulings in Question no. 5882.
Thirdly:
Beware of being alone or of uncovering in front of this man who is still a non-mahram to you. In the answer to question no. 12182 you will find a detailed answer to your question regarding marriage proposals and sitting with and meeting the one who has proposed marriage to you. Please refer to this question.
Fourthly:
Your wish concerning what you hope to find in a husband, meaning that he lives for the sake of Allaah, is a great wish, and we hope that Allaah will grant you that. But you should know that a righteous woman is one of the greatest means that will help a man in this regard, by helping him and advising him, and encouraging him to do more, and patiently putting up with anything that affects her rights because of his being involved in doing righteous deeds.
We ask Allaah to help you to do that which is good. Ameen.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
#5
Posted 13 March 2004 - 11:06 AM
Salam alikom
Istikhaarah prayer
Question :
I like to know more on prayers, Istikhaarah,What to receite,and the doa'a,how maany rakaats and what benefit can I can get.Hanafi Shafee,Hanabali are the prayers same way.
Answer :
Praise be to Allaah.
Istikhaarah prayer is a Sunnah which the Prophet (peace and blessings of Allaah be upon him) prescribed for anyone who wants to do an action but is hesitant about it. Discussion of Istikhaarah prayer covers eight points:
1- Definition
2- Ruling
3- The wisdom behind prescribing it
4- Reasons for it
5- When Istikhaarah should be started
6- Consulting people before praying istikhaarah
7- What should be recited in istikhaarah
8- When should the du’aa’ be recited?
1 – Definition
Istikhaarah in Arabic means seeking guidance to make a decision concerning something. It is said in Arabic Istakhir Allaaha yakhir laka (Seek guidance from Allaah and He will guide you (to the right decision)). In sharee’ah terminology, Istikhaarah means seeking guidance (to the right decision), i.e., seeking guidance as to what Allaah knows is the best and most appropriate choice, by means of prayer or the du’aa’ narrated concerning Istikhaarah.
2 – Ruling
The scholars are unanimously agreed that Istikhaarah is Sunnah. The evidence that it is prescribed is the hadeeth narrated by al-Bukhaari from Jaabir (may Allaah be pleased with him) who said:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach his companions to make istikhaarah in all matters, just as he used to teach them soorahs from the Qur’aan. He said: ‘If any one of you is deliberating about a decision he has to make, then let him pray two rak’ahs of non-obligatory prayer, then say: Allaahumma inni astakheeruka bi ‘ilmika wa astaqdiruka bi qudratika wa as’aluka min fadlika, fa innaka taqdiru wa laa aqdir, wa ta’lamu wa laa a’lam, wa anta ‘allaam al-ghuyoob. Allaahumma fa in kunta ta’lamu haadha’l-amra (then the matter should be mentioned by name) khayran li fi ‘aajil amri wa aajilihi (or: fi deeni wa ma’aashi wa ‘aaqibati amri) faqdurhu li wa yassirhu li thumma baarik li fihi. Allaahumma wa in kunta ta’lamu annahu sharrun li fi deeni wa ma’aashi wa ‘aaqibati amri (or: fi ‘aajili amri wa aajilihi) fasrifni ‘anhu [wasrafhu ‘anni] waqdur li al-khayr haythu kaana thumma radini bihi (O Allaah, I seek Your guidance [in making a choice] by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty. You have power, I have none. And You know, I know not. You are the Knower of hidden things. O Allaah, if in Your knowledge, this matter (then it should be mentioned by name) is good for me both in this world and in the Hereafter (or: in my religion, my livelihood and my affairs), then ordain it for me, make it easy for me, and bless it for me. And if in Your knowledge it is bad for me and for my religion, my livelihood and my affairs (or: for me both in this world and the next), then turn me away from it, [and turn it away from me], and ordain for me the good wherever it may be and make me pleased with it).”
Narrated by al-Bukhaari in several places in his Saheeh (1166).
3 – The wisdom behind prescribing it:
The reason why Istikhaarah is prescribed is that it is submission to the command of Allaah and a practical demonstration that one has no power and no strength of one’s own. It means turning to Allaah and seeking to combine the goodness of this world and of the Hereafter. In order to achieve that, one has to knock at the door of the King, Allaah, may He be glorified, and there is nothing more beneficial in this regard than salaah (prayer) and du’aa’ (supplication), because they involve venerating Allaah, praising Him and expressing one’s need for Him. Then after praying istikhaarah one should do that which one feels is best.
4 – Reasons for it:
In what circumstances should one pray istikhaarah? The four madhhabs are agreed that istikhaarah is prescribed in cases where a person does not know the right decision to make. In matters where it is known whether a thing is good or bad, such as acts of worship, doing good deeds, sins or evil actions, there is no need to pray istikhaarah in these cases. But if a person wants to find out the right time to do something, such as whether to do Hajj this year, because there is the possibility of encountering an enemy or some tribulation, or whether to go with a certain person or not, then he may pray istikhaarah with regard to such decisions. But there is no room for Istikhaarah when it comes to things that are obligatory, haraam or makrooh. Rather Istikhaarah has to do with things that are recommended or permissible. Istikhaarah is not ordinarily required with regard to things that are recommended, rather it should be done in cases where there is a conflict, i.e., when a person has a choice of two things and must decide which one to start with or which one not to do. With regard to permissible things, he may pray Istikhaarah as a regular matter.
5 – When should he start praying Istikhaarah?
The person who wants to pray Istikhaarah should have an open mind, and not have decided on a specific course of action. The phrase “If any one of you is deliberating” indicates that Istikhaarah should be prayed when one starts to think of the matter, when through the blessing of prayer and du’aa’ what is good will become clear to him, in contrast to when the idea has taken root and his resolve to do it is firm, in which case his inclination will sway him, and there is the fear that wisdom may not prevail because he is inclined to do that which he has already decided to do. It may be that which is meant by deliberation here is resolve, because a passing thought does not matter. And a person should not pray istikhaarah except when he has decided to do something but does not have a strong inclination towards it. Otherwise, if a person were to pray Istikhaarah for every thought that crosses his mind, he would never stop and he would waste all his time doing that.
6 – Consulting others before praying istikhaarah
Al-Nawawi said: It is mustahabb, before praying istikhaarah, to consult someone whom you knows is sincere, caring and has experience, and who is trustworthy with regard to his religious commitment and knowledge. Allaah says (interpretation of the meaning):
“and consult them in the affairs”
[Aal ‘Imraan 3:159]
7 – What is to be recited in Salaat al-Istikhaarah
There are three opinions as to what should be recited in Salaat al-Istikhaarah:
(a) The Hanafis, Maalikis and Shaafa’is said that it is mustahabb, after reciting al-Faatihah, to recite Qul yaa ayyuha’l-kaafiroon in the first rak’ah and Qul huwa Allaahu ahad in the second. Al-Nawawi said, explaining the reason for that: It is appropriate to recite these in prayer, to show sincerity and expressing your leaving your affairs to Allaah. They said that it is also permissible to add other verses from Qur’aan where the context refers to the idea of making a choice or decision.
(
Some of the Salaf said that in praying istikhaarah it is good to add, after reciting al-Faatihah, the following verses in the first rak’ah:
“And your Lord creates whatsoever He wills and chooses, no choice have they (in any matter). Glorified is Allaah, and exalted above all that they associate (as partners with Him).
And your Lord knows what their breasts conceal, and what they reveal.
And He is Allaah; Laa ilaaha illa Huwa (none has the right to be worshipped but He), all praises and thanks be to Him (both) in the first (i.e. in this world) and in the last (i.e. in the Hereafter). And for Him is the Decision, and to Him shall you (all) be returned”
[al-Qasas 28:68 – interpretation of the meaning]
And the following verse in the second rak’ah:
“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”
[al-Ahzaab 33:36 – interpretation of the meaning]
© The Hanbalis and some of the fuqaha’ did not say that any particular verses are to be recited when praying Istikhaarah.
8 – When one should pray Istikhaarah
The Hanafis, Maalikis, Shaafa’is and Hanbalis stated that the du’aa’ should be recited immediately after the prayer. This is in accordance with what was stated in the hadeeth narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him). See al-Mawsoo’ah al-Fiqhiyyah, part 3, p. 241.
Shaykh al-Islam Ibn Taymiyah said in al-Fataawa al-Kubra: Part 2, p. 265 Question concerning Du’aa’ al-Istikhaarah: should this du’aa’ be recited during salaah (prayer) or after saying the salaam? The answer is that it is permissible to recite the du’aa’ of istikhaarah before or after the salaam, whether you are praying salaat al-istikhaarah or another prayer. Reciting du’aa’ before the salaam is preferable, as the Prophet (peace and blessings of Allaah be upon him) used to recite a lot of du’aa’ before the salaam, and the worshipper before saying the salaam still in a state of prayer, so it is better to recite the du’aa’ then.
And Allaah knows best
Islam Q&A (www.islam-qa.com)
Istikhaarah prayer
Question :
I like to know more on prayers, Istikhaarah,What to receite,and the doa'a,how maany rakaats and what benefit can I can get.Hanafi Shafee,Hanabali are the prayers same way.
Answer :
Praise be to Allaah.
Istikhaarah prayer is a Sunnah which the Prophet (peace and blessings of Allaah be upon him) prescribed for anyone who wants to do an action but is hesitant about it. Discussion of Istikhaarah prayer covers eight points:
1- Definition
2- Ruling
3- The wisdom behind prescribing it
4- Reasons for it
5- When Istikhaarah should be started
6- Consulting people before praying istikhaarah
7- What should be recited in istikhaarah
8- When should the du’aa’ be recited?
1 – Definition
Istikhaarah in Arabic means seeking guidance to make a decision concerning something. It is said in Arabic Istakhir Allaaha yakhir laka (Seek guidance from Allaah and He will guide you (to the right decision)). In sharee’ah terminology, Istikhaarah means seeking guidance (to the right decision), i.e., seeking guidance as to what Allaah knows is the best and most appropriate choice, by means of prayer or the du’aa’ narrated concerning Istikhaarah.
2 – Ruling
The scholars are unanimously agreed that Istikhaarah is Sunnah. The evidence that it is prescribed is the hadeeth narrated by al-Bukhaari from Jaabir (may Allaah be pleased with him) who said:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach his companions to make istikhaarah in all matters, just as he used to teach them soorahs from the Qur’aan. He said: ‘If any one of you is deliberating about a decision he has to make, then let him pray two rak’ahs of non-obligatory prayer, then say: Allaahumma inni astakheeruka bi ‘ilmika wa astaqdiruka bi qudratika wa as’aluka min fadlika, fa innaka taqdiru wa laa aqdir, wa ta’lamu wa laa a’lam, wa anta ‘allaam al-ghuyoob. Allaahumma fa in kunta ta’lamu haadha’l-amra (then the matter should be mentioned by name) khayran li fi ‘aajil amri wa aajilihi (or: fi deeni wa ma’aashi wa ‘aaqibati amri) faqdurhu li wa yassirhu li thumma baarik li fihi. Allaahumma wa in kunta ta’lamu annahu sharrun li fi deeni wa ma’aashi wa ‘aaqibati amri (or: fi ‘aajili amri wa aajilihi) fasrifni ‘anhu [wasrafhu ‘anni] waqdur li al-khayr haythu kaana thumma radini bihi (O Allaah, I seek Your guidance [in making a choice] by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty. You have power, I have none. And You know, I know not. You are the Knower of hidden things. O Allaah, if in Your knowledge, this matter (then it should be mentioned by name) is good for me both in this world and in the Hereafter (or: in my religion, my livelihood and my affairs), then ordain it for me, make it easy for me, and bless it for me. And if in Your knowledge it is bad for me and for my religion, my livelihood and my affairs (or: for me both in this world and the next), then turn me away from it, [and turn it away from me], and ordain for me the good wherever it may be and make me pleased with it).”
Narrated by al-Bukhaari in several places in his Saheeh (1166).
3 – The wisdom behind prescribing it:
The reason why Istikhaarah is prescribed is that it is submission to the command of Allaah and a practical demonstration that one has no power and no strength of one’s own. It means turning to Allaah and seeking to combine the goodness of this world and of the Hereafter. In order to achieve that, one has to knock at the door of the King, Allaah, may He be glorified, and there is nothing more beneficial in this regard than salaah (prayer) and du’aa’ (supplication), because they involve venerating Allaah, praising Him and expressing one’s need for Him. Then after praying istikhaarah one should do that which one feels is best.
4 – Reasons for it:
In what circumstances should one pray istikhaarah? The four madhhabs are agreed that istikhaarah is prescribed in cases where a person does not know the right decision to make. In matters where it is known whether a thing is good or bad, such as acts of worship, doing good deeds, sins or evil actions, there is no need to pray istikhaarah in these cases. But if a person wants to find out the right time to do something, such as whether to do Hajj this year, because there is the possibility of encountering an enemy or some tribulation, or whether to go with a certain person or not, then he may pray istikhaarah with regard to such decisions. But there is no room for Istikhaarah when it comes to things that are obligatory, haraam or makrooh. Rather Istikhaarah has to do with things that are recommended or permissible. Istikhaarah is not ordinarily required with regard to things that are recommended, rather it should be done in cases where there is a conflict, i.e., when a person has a choice of two things and must decide which one to start with or which one not to do. With regard to permissible things, he may pray Istikhaarah as a regular matter.
5 – When should he start praying Istikhaarah?
The person who wants to pray Istikhaarah should have an open mind, and not have decided on a specific course of action. The phrase “If any one of you is deliberating” indicates that Istikhaarah should be prayed when one starts to think of the matter, when through the blessing of prayer and du’aa’ what is good will become clear to him, in contrast to when the idea has taken root and his resolve to do it is firm, in which case his inclination will sway him, and there is the fear that wisdom may not prevail because he is inclined to do that which he has already decided to do. It may be that which is meant by deliberation here is resolve, because a passing thought does not matter. And a person should not pray istikhaarah except when he has decided to do something but does not have a strong inclination towards it. Otherwise, if a person were to pray Istikhaarah for every thought that crosses his mind, he would never stop and he would waste all his time doing that.
6 – Consulting others before praying istikhaarah
Al-Nawawi said: It is mustahabb, before praying istikhaarah, to consult someone whom you knows is sincere, caring and has experience, and who is trustworthy with regard to his religious commitment and knowledge. Allaah says (interpretation of the meaning):
“and consult them in the affairs”
[Aal ‘Imraan 3:159]
7 – What is to be recited in Salaat al-Istikhaarah
There are three opinions as to what should be recited in Salaat al-Istikhaarah:
(a) The Hanafis, Maalikis and Shaafa’is said that it is mustahabb, after reciting al-Faatihah, to recite Qul yaa ayyuha’l-kaafiroon in the first rak’ah and Qul huwa Allaahu ahad in the second. Al-Nawawi said, explaining the reason for that: It is appropriate to recite these in prayer, to show sincerity and expressing your leaving your affairs to Allaah. They said that it is also permissible to add other verses from Qur’aan where the context refers to the idea of making a choice or decision.
(
Some of the Salaf said that in praying istikhaarah it is good to add, after reciting al-Faatihah, the following verses in the first rak’ah:
“And your Lord creates whatsoever He wills and chooses, no choice have they (in any matter). Glorified is Allaah, and exalted above all that they associate (as partners with Him).
And your Lord knows what their breasts conceal, and what they reveal.
And He is Allaah; Laa ilaaha illa Huwa (none has the right to be worshipped but He), all praises and thanks be to Him (both) in the first (i.e. in this world) and in the last (i.e. in the Hereafter). And for Him is the Decision, and to Him shall you (all) be returned”
[al-Qasas 28:68 – interpretation of the meaning]
And the following verse in the second rak’ah:
“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”
[al-Ahzaab 33:36 – interpretation of the meaning]
© The Hanbalis and some of the fuqaha’ did not say that any particular verses are to be recited when praying Istikhaarah.
8 – When one should pray Istikhaarah
The Hanafis, Maalikis, Shaafa’is and Hanbalis stated that the du’aa’ should be recited immediately after the prayer. This is in accordance with what was stated in the hadeeth narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him). See al-Mawsoo’ah al-Fiqhiyyah, part 3, p. 241.
Shaykh al-Islam Ibn Taymiyah said in al-Fataawa al-Kubra: Part 2, p. 265 Question concerning Du’aa’ al-Istikhaarah: should this du’aa’ be recited during salaah (prayer) or after saying the salaam? The answer is that it is permissible to recite the du’aa’ of istikhaarah before or after the salaam, whether you are praying salaat al-istikhaarah or another prayer. Reciting du’aa’ before the salaam is preferable, as the Prophet (peace and blessings of Allaah be upon him) used to recite a lot of du’aa’ before the salaam, and the worshipper before saying the salaam still in a state of prayer, so it is better to recite the du’aa’ then.
And Allaah knows best
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