Q) What is RAMADAN ?
A) Praise be to Allaah.
Ramadaan is one of the twelve Arabic months. It is a month which is venerated in the Islamic religion, and it is distinguished from the other months by a number of characteristics and virtues, including the following:
1 – Allaah has made fasting this month the fourth pillar of Islam, as He says (interpretation of the meaning):
“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month…”
[al-Baqarah 2:185]
and it was narrated in al-Saheehayn (al-Bukhaari, 8; Muslim, 16) from the hadeeth of Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Islam is built on five (pillars): the testimony that there is no god except Allaah and that Muhammad is the Messenger of Allaah; establishing prayer; paying zakaah; fasting Ramadaan; and Hajj to the House (the Ka’bah).”
2 – Allaah revealed the Qur’aan in this month, as He says in the verse quoted above (interpretation of the meaning):
“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)…”
[al-Baqarah 2:185]
And Allaah says (interpretation of the meaning):
“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).”
[al-Qadr 97:1]
3 – Allaah has made Laylat al-Qadr in this month, which is better than a thousand months, as Allaah says (interpretation of the meaning):
“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).
And what will make you know what the Night of Al-Qadr (Decree) is?
The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).
Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees,
(All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn”
[al-Qadar 97:1-5]
“We sent it (this Qur’aan) down on a blessed night [(i.e. the Night of Al-Qadr) in the month of Ramadan — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]”
[al-Dukhaan 44:3]
Allaah has blessed Ramadaan with Laylat al-Qadr. Explaining the great status of this blessed night, Soorat al-Qadr was revealed, and there are many ahaadeeth which also speak of that, such as the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There has come to you Ramadaan, a blessed month which Allaah has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived.”
Narrated by al-Nasaa’i, 2106; Ahmad, 8769. classed as saheeh by al-Albaani in Saheeh al-Targheeb, 999.
And Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever spends Laylat al-Qadr in prayer out of faith and in the hope of reward, will be forgiven his previous sins.” Narrated by al-Bukhaari, 1910; Muslim, 760.
4 – Allaah has made fasting Ramadaan and spending its nights in prayer out of faith and in the hope of reward a means of forgiveness of sins, as was proven in al-Saheehayn (al-Bukhaari, 2014; Muslim, 760) from the hadeeth of Abu Hurayrah according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan out of faith and in the hope of reward, his previous sins will be forgiven.” And al-Bukhaari (2008) and Muslim (174) also narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends the nights of Ramadaan in prayer out of faith and in the hope of reward, his previous sins will be forgiven.”
The Muslims are unanimously agreed that it is Sunnah to pray qiyaam at night in Ramadaan. Al-Nawawi said that what is meant by praying qiyaam in Ramadaan is to pray Taraweeh, i.e., one achieves what is meant by qiyaam by praying Taraaweeh.
5 – In this month, Allaah opens the gates of Paradise and closes the gates of Hell, and chains up the devils, as is stated in al-Saheehayn (al-Bukhaari, 1898; Muslim, 1079), from the hadeeth of Abu Hurayrah who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Ramadaan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up.”
6 – Every night Allaah has people whom He redeems from the Fire. Imam Ahmad (5/256) narrated from the hadeeth of Abu Umaamah that the Prophet (peace and blessings of Allaah be upon him) said: “At every breaking of the fast, Allaah has people whom He redeems.” Al-Mundhiri said: there is nothing wrong with its isnaad; and it was classed as saheeh by al-Albaani in Saheeh al-Targheeb, 987.
Al-Bazzaar (Kashf 962) narrated that Abu Sa’eed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has people whom He redeems every day and night – i.e., in Ramadaan – and every Muslim every day and night has a prayer that is answered.”
7 – Fasting Ramadaan is a means of expiation for the sins committed since the previous Ramadaan, so long as one avoids major sins. It was proven in Saheeh Muslim (233) that the Prophet (peace and blessings of Allaah be upon him) said: “The five daily prayers, from one Jumu’ah to the next and from one Ramadaan to the next are expiation for (sins committed) in between, so long as you avoid major sins.”
8 – Fasting in Ramadaan is equivalent to fasting ten months, as is indicated by the hadeeth in Saheeh Muslim (1164) narrated from Abu Ayyoob al-Ansaari: “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be like fasting for a lifetime.” Ahmad (21906) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan, a month is like ten months, and fasting six days after al-Fitr will complete the year.”
9 – Whoever prays qiyaam in Ramadaan with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer, because of the report narrated by Abu Dawood (1370) and others from the hadeeth of Abu Dharr (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer.” Classed as saheeh by al-Albaani in Salaat al-Taraaweeh, p. 15
10 – ‘Umrah in Ramadaan is equivalent to Hajj. Al-Bukhaari (1782) and Muslim (1256) narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to a woman among the Ansaar, “What kept you from doing Hajj with us?” She said, “We only had two camels that we used for bringing water.” So her husband and son had gone for Hajj on one camel, and he left the other for them to use for bringing water.” He said, “When Ramadaan comes, go for ‘Umrah, for ‘Umrah in Ramadaan is equivalent to Hajj.” According to a report narrated by Muslim, “… is equivalent to doing Hajj with me.”
11 – It is Sunnah to observe i’tikaaf (retreat for the purpose of worship) in Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) always did that, as it was narrated in the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to spend the last ten days of Ramadaan in i’tikaaf until he passed away, then his wives observed i’tikaaf after him.” Narrated by al-Bukhaari, 1922; Muslim, 1172.
12 – It is mustahabb in the sense of being strongly recommended in Ramadaan to study the Qur’aan together and to read it a great deal. You may study the Qur’aan together by reciting it to someone else and by having someone else recite it to you. The evidence that this is mustahabb is the fact that Jibreel used to meet the Prophet (peace and blessings of Allaah be upon him) every night in Ramadaan and study the Qur’aan with him. Narrated by al-Bukhaari, 6; Muslim, 2308.
Reading Qur’aaan is mustahabb in general, but more so in Ramadaan.
13 – It is mustahabb in Ramadaan to offer iftaar to those who are fasting, because of the hadeeth of Zayd ibn Khaalid al-Juhani (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever gives iftaar to one who is fasting will have a reward like his, without that detracting from the fasting person’s reward in the slightest.” Narrated by al-Tirmidhi, 807; Ibn Maajah, 1746; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 647. see question no: ( 12598 )
And Allaah knows best.
Islam Q&A
Tuesday, September 9, 2008
The time of Taraaweeh prayer
Q) Is it permissible to pray Taraaweeh about two hours before Fajr prayer? Or must it be done immediately after ‘Isha’?
A) Praise be to Allaah.
The time for Taraaweeh prayer lasts from after ‘Isha’ until dawn comes, so it is valid to perform this prayer at any time during this period.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’:
The time of Taraaweeh prayer begins when ‘Isha’ prayer is over, as was stated by al-Baghawi and others, and it lasts until dawn comes.
But if a man is going to pray in the mosque as an imam leading the people in prayer, it is better to pray Taraaweeh after ‘Isha’ prayer and not to delay it until the middle or the end of the night, so that this will not cause hardship for the worshippers and some of them may sleep and miss the prayer. This is what the Muslims usually do, they pray Taraaweeh after ‘Isha’ and do not delay it.
Ibn Qudaamah said in al-Mughni:
It was said to Imam Ahmad: Will you delay qiyaam – i.e., Taraaweeh – until the end of the night? He said, No, the practice of the Muslims is dearer to me.
But for one who prays Taraaweeh at home, he has the choice: if he wants, he can pray it at the beginning of the night and if he wants he can pray it at the end. And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
The time for Taraaweeh prayer lasts from after ‘Isha’ until dawn comes, so it is valid to perform this prayer at any time during this period.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’:
The time of Taraaweeh prayer begins when ‘Isha’ prayer is over, as was stated by al-Baghawi and others, and it lasts until dawn comes.
But if a man is going to pray in the mosque as an imam leading the people in prayer, it is better to pray Taraaweeh after ‘Isha’ prayer and not to delay it until the middle or the end of the night, so that this will not cause hardship for the worshippers and some of them may sleep and miss the prayer. This is what the Muslims usually do, they pray Taraaweeh after ‘Isha’ and do not delay it.
Ibn Qudaamah said in al-Mughni:
It was said to Imam Ahmad: Will you delay qiyaam – i.e., Taraaweeh – until the end of the night? He said, No, the practice of the Muslims is dearer to me.
But for one who prays Taraaweeh at home, he has the choice: if he wants, he can pray it at the beginning of the night and if he wants he can pray it at the end. And Allaah knows best.
Islam Q&A
His work hours conflict with Taraweeh prayers – what should he do?
Q) My work hours begin before the imam finishes taraweeh prayer, and I need to go to work. What should I do?
A) Praise be to Allaah.
Pray whatever you can of taraaweeh in congregation with the imam. It does not matter if you leave for work after two or four or six rak’ahs, etc. Then complete the prayer at home and pray witr at the end.
If you find a mosque that prays early and you can complete the prayer with them and then go to work, this is better, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam with the imam until he finishes, it will be written that he spent the whole night in prayer.” Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Pray whatever you can of taraaweeh in congregation with the imam. It does not matter if you leave for work after two or four or six rak’ahs, etc. Then complete the prayer at home and pray witr at the end.
If you find a mosque that prays early and you can complete the prayer with them and then go to work, this is better, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam with the imam until he finishes, it will be written that he spent the whole night in prayer.” Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
And Allaah knows best.
Islam Q&A
He gets severe headaches during Ramadaan
Q) I got a severe headache during Ramadaan because of toothache. Can I take pills when I am fasting?
A) Praise be to Allaah.
Severe headaches are one of the reasons for which it is permissible to break the fast in Ramadaan, especially as fasting is something that makes the headache worse. So there is nothing wrong with the one who is affected by that breaking his fast in order to take medicine, and he may eat and drink to take away that pain. But he has to make up the days that he did not fast after Ramadaan is over, because Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
It says in al-Jawharah al-Nubayrah (Hanafi) (1/142): The sick person for whom it is permissible to break the fast if fasting will make his fever worse or increase the pain in his eyes or head. End quote.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Severe headaches are one of the reasons for which it is permissible to break the fast in Ramadaan, especially as fasting is something that makes the headache worse. So there is nothing wrong with the one who is affected by that breaking his fast in order to take medicine, and he may eat and drink to take away that pain. But he has to make up the days that he did not fast after Ramadaan is over, because Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
It says in al-Jawharah al-Nubayrah (Hanafi) (1/142): The sick person for whom it is permissible to break the fast if fasting will make his fever worse or increase the pain in his eyes or head. End quote.
And Allaah knows best.
Islam Q&A
Is it better to pay zakaah in Ramadaan?
Q) I heard that paying zakaah in Ramadaan is better than paying it in any other month. Is this correct? What is the evidence for that? Please note that the time when zakaah becomes due may be before or after Ramadaan.
A) Praise be to Allaah.
Firstly: When a full hijri year has passed and zakaah becomes due, it must be paid, unless it is the zakaah of agricultural crops, which must be paid on the day of harvesting, because Allaah says (interpretation of the meaning):
“but pay the due thereof (their Zakaah, according to Allaah’s Orders, 1/10th or 1/20th) on the day of their harvest”
[al-An’aam 6:141]
Zakaah must be paid as soon as one full hijri year has passed, because Allaah says (interpretation of the meaning):
“Race with one another in hastening towards forgiveness from your Lord (Allaah), and Paradise the width whereof is as the width of the heaven and the earth”
[al-Hadeed 57:21]
Ibn Battaal said:
One should hasten to do good, for things change, death could come at any time, and delaying is not good.
Ibn Hajar said: Someone else added:
It is better in order to free oneself from blame and help others, more pleasing to the Lord and more likely to erase sin.
Fath al-Baari, 3/299.
Secondly: it is not permissible to delay paying zakaah after it has become due, unless one has a valid excuse.
Thirdly: it is permissible to pay zakaah before it is due, by way of hastening it.
Hastening zakaah means paying the zakaah of two years or less, before it is due.
It was narrated from ‘Ali that the Prophet (peace and blessings of Allaah be upon him) asked al-‘Abbaas to pay zakaah two years in advance.
(Narrated by Abu ‘Ubayd al-Qaasim ibn Sallaam in al-Amwaal, 1885. Al-Albaani said in al-Irwa’ (3/346): it is hasan)
According to another report:
It was narrated from ‘Ali that al-‘Abbaas asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about paying his zakaah before it was due, and he allowed him to do that. (Narrated by al-Tirmidhi, 673; Abu Dawood, 1624; Ibn Maajah, 1795; classed as saheeh by Shaykh Ahmad Shaakir in Tahqeeq al-Musnad, 822).
Fourthly: Giving charity to people is better in Ramadaan than in any other month.
It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous of people, and he was at his most generous during Ramadaan, when Jibreel met him. Jibreel used to meet with him every night and teach him the Qur’aan. The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous person, even more generous than the strong uncontrollable wind (in readiness and haste to do charitable deeds).” (Narrated by al-Bukhaari, 6; Muslim, 2308).
Al-Nawawi said: This hadeeth teaches us a number of things, including the fact that it is mustahabb to be generous during Ramadaan.
So if a person’s zakaah is due in Ramadan, or it is due after Ramadaan but he pays it in advance during Ramadaan in order to make the most of the virtue of paying it in Ramadaan, there is nothing wrong with that. But if his zakaah is due before Ramadaan (for example, in Rajab), and he delays it so he can pay it in Ramadaan, this is not permissible, because it is not permissible to delay zakaah unless one has a valid excuse.
Fifthly: There may be some reasons why paying zakaah at a time other than Ramadan is preferable to paying it during Ramadaan, such as if there is a major disaster or famine in some Muslim country, then paying zakaah at that time is preferable to paying it in Ramadaan. Another example is if many people pay their zakaah during Ramadaan to meet the needs of the poor, then the poor have no one to feed them at times other than Ramadaan; in this case paying it at a time other than Ramadaan is preferable, even if that leads to delaying zakaah, out of consideration for the needs of the poor.
Shaykh Ibn ‘Uthyameen (may Allaah have mercy on him) said:
It is permissible to delay zakaah if that is in the interests of the poor and will not cause them harm. For example, in our country many people pay zakaah in Ramadaan and this gives the poor what they need or more than they need, but then during the winter, if that does not coincide with Ramadaan, they will be in greater need and there are few people paying zakaah. In that case it is permissible to delay zakaah because that is in the interests of those who are entitled to it.
Al-Sharh al-Mumti’, 6/189
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly: When a full hijri year has passed and zakaah becomes due, it must be paid, unless it is the zakaah of agricultural crops, which must be paid on the day of harvesting, because Allaah says (interpretation of the meaning):
“but pay the due thereof (their Zakaah, according to Allaah’s Orders, 1/10th or 1/20th) on the day of their harvest”
[al-An’aam 6:141]
Zakaah must be paid as soon as one full hijri year has passed, because Allaah says (interpretation of the meaning):
“Race with one another in hastening towards forgiveness from your Lord (Allaah), and Paradise the width whereof is as the width of the heaven and the earth”
[al-Hadeed 57:21]
Ibn Battaal said:
One should hasten to do good, for things change, death could come at any time, and delaying is not good.
Ibn Hajar said: Someone else added:
It is better in order to free oneself from blame and help others, more pleasing to the Lord and more likely to erase sin.
Fath al-Baari, 3/299.
Secondly: it is not permissible to delay paying zakaah after it has become due, unless one has a valid excuse.
Thirdly: it is permissible to pay zakaah before it is due, by way of hastening it.
Hastening zakaah means paying the zakaah of two years or less, before it is due.
It was narrated from ‘Ali that the Prophet (peace and blessings of Allaah be upon him) asked al-‘Abbaas to pay zakaah two years in advance.
(Narrated by Abu ‘Ubayd al-Qaasim ibn Sallaam in al-Amwaal, 1885. Al-Albaani said in al-Irwa’ (3/346): it is hasan)
According to another report:
It was narrated from ‘Ali that al-‘Abbaas asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about paying his zakaah before it was due, and he allowed him to do that. (Narrated by al-Tirmidhi, 673; Abu Dawood, 1624; Ibn Maajah, 1795; classed as saheeh by Shaykh Ahmad Shaakir in Tahqeeq al-Musnad, 822).
Fourthly: Giving charity to people is better in Ramadaan than in any other month.
It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous of people, and he was at his most generous during Ramadaan, when Jibreel met him. Jibreel used to meet with him every night and teach him the Qur’aan. The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous person, even more generous than the strong uncontrollable wind (in readiness and haste to do charitable deeds).” (Narrated by al-Bukhaari, 6; Muslim, 2308).
Al-Nawawi said: This hadeeth teaches us a number of things, including the fact that it is mustahabb to be generous during Ramadaan.
So if a person’s zakaah is due in Ramadan, or it is due after Ramadaan but he pays it in advance during Ramadaan in order to make the most of the virtue of paying it in Ramadaan, there is nothing wrong with that. But if his zakaah is due before Ramadaan (for example, in Rajab), and he delays it so he can pay it in Ramadaan, this is not permissible, because it is not permissible to delay zakaah unless one has a valid excuse.
Fifthly: There may be some reasons why paying zakaah at a time other than Ramadan is preferable to paying it during Ramadaan, such as if there is a major disaster or famine in some Muslim country, then paying zakaah at that time is preferable to paying it in Ramadaan. Another example is if many people pay their zakaah during Ramadaan to meet the needs of the poor, then the poor have no one to feed them at times other than Ramadaan; in this case paying it at a time other than Ramadaan is preferable, even if that leads to delaying zakaah, out of consideration for the needs of the poor.
Shaykh Ibn ‘Uthyameen (may Allaah have mercy on him) said:
It is permissible to delay zakaah if that is in the interests of the poor and will not cause them harm. For example, in our country many people pay zakaah in Ramadaan and this gives the poor what they need or more than they need, but then during the winter, if that does not coincide with Ramadaan, they will be in greater need and there are few people paying zakaah. In that case it is permissible to delay zakaah because that is in the interests of those who are entitled to it.
Al-Sharh al-Mumti’, 6/189
And Allaah knows best.
Islam Q&A
Praying istikhaarah in all one’s affairs
Q) We often hear about Salaat al-Istikhaarah, but we only do it in rare cases. Is this correct? I hope you can explain to us.
A) Praise be to Allaah.
Salaat al-Istikhaarah is a means of achieving true submission [‘uboodiyyah] to Allaah and focusing the Muslim’s heart on Allaah, and freeing him from feeling attached to other created beings.
Striving to achieve that in all vicissitudes of the heart and soul is the utmost submission, the perfection of putting one’s trust in Allaah. That is when the person feels his need of Allaah and finds joy and tranquillity in turning to the Creator, the Almighty, the Controller of affairs, so hardly anything happens to him, great or small, but he turns to Salaat al-Istikhaarah to seek guidance from Allaah, may He be glorified and exalted.
It was narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach his companions to pray istikhaarah in all things, just as he used to teach them soorahs from the Qur’aan Narrated by al-Bukhaari (6382).
Al-Haafiz Ibn Hajar said in Fath al-Baari (11/184):
The general meaning includes both major matters and insignificant ones. Perhaps an insignificant matter may result in something major. End quote.
Al-‘Ayni said in ‘Umdat al-Qaari (7/223):
The words “in all things” are indicative of its general meaning, and that a man should not regard anything as too insignificant because it is small and not pay attention to it, and thus not pray istikhaarah or pray for guidance concerning it. He may regard something as insignificant but doing it or not doing it may lead to great harm. Hence the Prophet (peace and blessings of Allaah be upon him) said: “Let one of you ask his Lord even with regard to his shoelace.” End quote.
Thus it is clear that it is a mistake to limit istikhaarah to rare cases or few issues. Rather the Muslim should turn to Allaah and seek His guidance in all his affairs concerning which he is hesitant. Zaynab bint Jahsh (may Allaah be pleased with her) prayed istikhaarah when she received a proposal of marriage from the Prophet (peace and blessings of Allaah be upon him), and al-Nawawi (may Allaah have mercy on him) commented on that by saying in Sharh Muslim (9/224):
This shows that it is mustahabb to pray istikhaarah for the one who is thinking about doing something, whether the matter is evidently good or not. This is in accordance with the hadeeth of Jaabir in Saheeh al-Bukhaari: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach us pray istikhaarah in all things.” And perhaps she prayed istikhaarah because she was afraid that she might fall short with regard to his rights (peace and blessings of Allaah be upon him). End quote.
It says in Liqaa’aat al-Baab il-Maftooh by Shaykh Ibn ‘Uthaymeen (no. 85/question 1):
Question:
Are the two rak’ahs of istikhaarah prescribed only with regard to matters where it is not obvious which is the right option, or should they be done concerning every matter one does, even if it is obviously good, such as becoming the imam of a mosque or proposing marriage to a righteous woman and the like? I hope you can clarify?
Answer:
Salaat al-istikhaarah is done when a person is thinking of something and is hesitant about the consequences, so he prays istikhaarah to Allaah, i.e., he asks Allaah for the better of the two options: going ahead with it or not doing it. But he should not pray istikhaarah with regard to everything, meaning that if a person wants to eat lunch he should say, I will pray istikhaarah about it, or if he wants to go and pray with the congregation in the mosque he should say, I will pray istikhaarah about it. Rather he should pray istikhaarah and ask Allaah for guidance about things of which he does not know the consequences, such as becoming the imam of a mosque, if he is offered a position as imam of a mosque and does not know whether it is better for him to become imam or not. So he should pray istikhaarah, because being the imam is good in and of itself, but with regard to the consequences, he does not know whether he will be able to fulfil the duties of being imam or not, or whether he will be able to settle in this mosque or not, or whether he will be suitable for this congregation or not, so he is asking for guidance about becoming an imam with regard to whether it is good; rather he is praying for guidance as to whether it is better in terms of consequences. How often does a man become imam of a mosque then he gets tired and does not do his duty, and problems with the congregation make him wish that he had not become imam. The same applies to marrying a righteous woman; he does not know what the consequences will be.
What matters is that in all cases where you are hesitant or uncertain, you must turn to Allaah and ask Him for the better of the two options. End quote.
See also the answers to questions no. 11981 and 2217.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Salaat al-Istikhaarah is a means of achieving true submission [‘uboodiyyah] to Allaah and focusing the Muslim’s heart on Allaah, and freeing him from feeling attached to other created beings.
Striving to achieve that in all vicissitudes of the heart and soul is the utmost submission, the perfection of putting one’s trust in Allaah. That is when the person feels his need of Allaah and finds joy and tranquillity in turning to the Creator, the Almighty, the Controller of affairs, so hardly anything happens to him, great or small, but he turns to Salaat al-Istikhaarah to seek guidance from Allaah, may He be glorified and exalted.
It was narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach his companions to pray istikhaarah in all things, just as he used to teach them soorahs from the Qur’aan Narrated by al-Bukhaari (6382).
Al-Haafiz Ibn Hajar said in Fath al-Baari (11/184):
The general meaning includes both major matters and insignificant ones. Perhaps an insignificant matter may result in something major. End quote.
Al-‘Ayni said in ‘Umdat al-Qaari (7/223):
The words “in all things” are indicative of its general meaning, and that a man should not regard anything as too insignificant because it is small and not pay attention to it, and thus not pray istikhaarah or pray for guidance concerning it. He may regard something as insignificant but doing it or not doing it may lead to great harm. Hence the Prophet (peace and blessings of Allaah be upon him) said: “Let one of you ask his Lord even with regard to his shoelace.” End quote.
Thus it is clear that it is a mistake to limit istikhaarah to rare cases or few issues. Rather the Muslim should turn to Allaah and seek His guidance in all his affairs concerning which he is hesitant. Zaynab bint Jahsh (may Allaah be pleased with her) prayed istikhaarah when she received a proposal of marriage from the Prophet (peace and blessings of Allaah be upon him), and al-Nawawi (may Allaah have mercy on him) commented on that by saying in Sharh Muslim (9/224):
This shows that it is mustahabb to pray istikhaarah for the one who is thinking about doing something, whether the matter is evidently good or not. This is in accordance with the hadeeth of Jaabir in Saheeh al-Bukhaari: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach us pray istikhaarah in all things.” And perhaps she prayed istikhaarah because she was afraid that she might fall short with regard to his rights (peace and blessings of Allaah be upon him). End quote.
It says in Liqaa’aat al-Baab il-Maftooh by Shaykh Ibn ‘Uthaymeen (no. 85/question 1):
Question:
Are the two rak’ahs of istikhaarah prescribed only with regard to matters where it is not obvious which is the right option, or should they be done concerning every matter one does, even if it is obviously good, such as becoming the imam of a mosque or proposing marriage to a righteous woman and the like? I hope you can clarify?
Answer:
Salaat al-istikhaarah is done when a person is thinking of something and is hesitant about the consequences, so he prays istikhaarah to Allaah, i.e., he asks Allaah for the better of the two options: going ahead with it or not doing it. But he should not pray istikhaarah with regard to everything, meaning that if a person wants to eat lunch he should say, I will pray istikhaarah about it, or if he wants to go and pray with the congregation in the mosque he should say, I will pray istikhaarah about it. Rather he should pray istikhaarah and ask Allaah for guidance about things of which he does not know the consequences, such as becoming the imam of a mosque, if he is offered a position as imam of a mosque and does not know whether it is better for him to become imam or not. So he should pray istikhaarah, because being the imam is good in and of itself, but with regard to the consequences, he does not know whether he will be able to fulfil the duties of being imam or not, or whether he will be able to settle in this mosque or not, or whether he will be suitable for this congregation or not, so he is asking for guidance about becoming an imam with regard to whether it is good; rather he is praying for guidance as to whether it is better in terms of consequences. How often does a man become imam of a mosque then he gets tired and does not do his duty, and problems with the congregation make him wish that he had not become imam. The same applies to marrying a righteous woman; he does not know what the consequences will be.
What matters is that in all cases where you are hesitant or uncertain, you must turn to Allaah and ask Him for the better of the two options. End quote.
See also the answers to questions no. 11981 and 2217.
And Allaah knows best.
Islam Q&A
Subscribe to:
Posts (Atom)