Q) In some schools the girls are obliged to pray in jamaa’ah and they allow the girls who have their period to sit in a special place. Some of the girls – may Allaah guide them – tells lies to the supervisors and claim that they have their period, and so they do not pray for as long as a period would normally last, then when their period really does come they stand and pray with the others, fearing that they will be caught out. What is the ruling in their case? Please explain.
A) Praise be to Allaah.
What they are doing is not permissible, firstly because it is an obvious lie by which they are claiming to have an excuse. Secondly, they are failing to pray, whether they are not praying at all, or they are delaying the prayer until after the proper time, or failing to pray with the congregation of women. Thirdly, they are praying after that, at the time when they really do have their period. You have to advise them, remind them, exhort them, and explain to them the sin of lying and the punishment for delaying the prayer beyond the proper time, because Allaah says (interpretation of the meaning):
“So woe unto those performers of Salaah (prayers) (hypocrites),
Those who delay their Salaah (prayer from their stated fixed times)”
[al-Maa’oon 107:5]
Any girl who is found out to have delayed her prayer and prayed when she was menstruating should be punished in a manner that will deter her and make her give up these actions which are denounced by Islam. And Allaah knows best.
Dictated by Shaykh ‘Abd-Allaah ibn Jibreem in Silsilat al-Fataawa al-Shar’iyyah, part 1, p. 99
Tuesday, July 8, 2008
Ruling on wearing a necklace with a picture of al-Masjid al-Aqsa or the Ka’bah
Q) Is it permissible for me to buy a necklace with a picture of al-Masjid al-Aqsa or the holy Ka’bah?
A) Praise be to Allaah.
There is nothing wrong with wearing a necklace on which is a picture of al-Masjid al-Aqsa or the holy Ka’bah, unless it has the name of Allaah or anything from the Qur’aan engraved on it, in which case it is not allowed to wear it because it is disrespectful, or the aim in wearing it is to seek blessing from the picture of these places that are venerated by Muslims. In that case it is not permissible to wear it.
See also question no. 91370.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
There is nothing wrong with wearing a necklace on which is a picture of al-Masjid al-Aqsa or the holy Ka’bah, unless it has the name of Allaah or anything from the Qur’aan engraved on it, in which case it is not allowed to wear it because it is disrespectful, or the aim in wearing it is to seek blessing from the picture of these places that are venerated by Muslims. In that case it is not permissible to wear it.
See also question no. 91370.
And Allaah knows best.
Islam Q&A
Wearing gold on which Aayat al-Kursiy is engraved or which is in the shape of an eye or hand
Q) Many people give as a gift a piece of gold on which is engraved Aayat al-Kursiy or the name of Allaah or the phrase “Allaah jalla jalaaluhu”, or another type which is in the form of a hand, eye or heart, or which contains blue beads. My question is: which of these are haraam, and why? What should the Muslim do if he is given such items as a gift?
A) Praise be to Allaah.
Firstly:
It is not prescribed to write Aayat al-Kursiy or the name of Allaah on pieces of gold that are to be worn, because that is a kind of disrespect. It may also be an imitation of the Jews and Christians who hang up or wear things that they revere, such as the cross etc.
There is a concession allowing writing names on rings, even if the name includes the name of Allaah, such as Abd-Allaah or ‘Abd al-Rahmaan. Similarly there is nothing wrong with writing useful words on a ring even if they include the name of Allaah, such as al-hamdu Lillah (praise be to Allaah), tawakkaltu ‘ala Allaah (I put my trust in Allaah) etc. Many such reports have been narrated from the Sahaabah and Taabi’een. Some examples have been mentioned in the answer to question no 68805
The Standing Committee for Issuing Fatwas was asked: We sell hearts in which the name of Allaah is written, which are bought by Arabs and non-Arabs of every kind. We may tell the Arabs that it is haraam to take them into the toilet. Please advise us on the ruling on selling them.
They replied: Selling jewellery on which the name of Allaah is written is not permissible, unless it is erased from it. A similar question was submitted to the Committee which they answered in Fatwa no. 2077, the text of which is as follows:
We attach with out letter some gold jewellery on which is written the name of Allaah. This jewellery is used by our Muslim women as an adornment only. A while ago our brothers in the Committee for the Enjoining of Virtue and Elimination of Vice (enjoining what is good and forbidding what is evil) told us that using this jewellery is haraam, because the name of Allaah is written on it. We tell you that this jewellery is only used by Muslims as an adornment, unlike the women of the Jews and Christians, as the Christians wear jewellery on which there are pictures of the cross and images of idols, and the Jews wear jewellery on which there are pictures of the star of David. We hope that you can explain this issue.
They replied as follows: Since this jewellery has the name of Allaah written on it and is intended for Muslim women to wear around their necks, as Christian women wear a cross and Jewish women wear a star of David, and since things on which the name of Allaah is written may be worn to ward off harm or bring benefits, or for other purposes, and wearing it may expose it to disrespect such as if a person sleeps in it and rolls on top of it, or wears it in places where it is makrooh to take anything in which is written the words of Allaah or the name of Allaah, the committee thinks that it is not permissible to use this jewellery on which the name of Allaah is written, so as to avoid imitation of the Christians and Jews whom the Muslims are forbidden to imitate, and so as to block the means that may lead to evil, and so as to protect the name of Allaah from disrespect, and because of the general meaning of the prohibition on wearing amulets. End quote from Fataawa al-Lajnah al-Daa’imah (13/473)
Secondly:
There is nothing wrong with wearing gold in the shape of a heart, but if it is in the shape of a hand or eye, or it contains blue beads, then it should not be worn, because they wear these things or hang them up in the belief that they ward off the evil eye or bring good luck. Even if a Muslim does not wear them on the basis of such corrupt beliefs, he still should not wear them, because by doing so he is imitating those who wear them for these reasons, and that may lead people to think badly of him, as they will think that he is wearing it to ward off the evil eye. So it is not permissible to wear them in that case. This comes under the heading of wearing amulets, which is forbidden.
Ahmad (17458) narrated from ‘Uqbah ibn ‘Aamir al-Juhani (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever wears an amulet has associated something with Allaah (shirk).” Classed as saheeh by al-Albaani in Saheeh al-Jaami’.
Ahmad also narrated (17440) that ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever wears an amulet, may Allaah not fulfil his need, and whoever wears a sea-shell, may Allaah not give him peace.” Classed as hasan by Shu’ayb al-Arna’oot in Tahqeeq al-Musnad.
An amulet is something that is worn to ward off the evil eye and protect against disaster.
Al-Khattaabi (may Allaah have mercy on him) said: An amulet is a bead that they used to wear in the belief that it could ward off disaster.
Al-Baghawi (may Allaah have mercy on him) said: Amulets are beads that the Arabs used to put on their children to protect them against the evil eye. This was declared false by sharee’ah. See: al-Ta’reefaat al-I’tiqaadiyyah, p. 121.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Sea-shells were taken from the sea and worn to ward off the evil eye. They say that if a person wears this shell he will not be affected by the evil eye or by the jinn.
With regard to the phrase “may Allaah not give him peace” it was said that it means, may Allaah not give him tranquility, and the opposite of tranquillity is anxiety and grief.
And it was said: May Allaah not let him achieve any good, thus he is given the opposite of what he was asking for..
The phrase “has associated something with Allaah (shirk)” refers to major shirk, if he believes that the amulet itself bring benefits or wards off harm without the command of Allaah. Otherwise it is minor shirk.
End quote from al-Qawl al-Mufeed Sharh Kitaab al-Tawheed (1/189).
Whoever is given a gold item of this type should not wear it. He may sell it but he should erase some of its markings before selling it so that it cannot be worn, and has to be melted down and made into something new.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
It is not prescribed to write Aayat al-Kursiy or the name of Allaah on pieces of gold that are to be worn, because that is a kind of disrespect. It may also be an imitation of the Jews and Christians who hang up or wear things that they revere, such as the cross etc.
There is a concession allowing writing names on rings, even if the name includes the name of Allaah, such as Abd-Allaah or ‘Abd al-Rahmaan. Similarly there is nothing wrong with writing useful words on a ring even if they include the name of Allaah, such as al-hamdu Lillah (praise be to Allaah), tawakkaltu ‘ala Allaah (I put my trust in Allaah) etc. Many such reports have been narrated from the Sahaabah and Taabi’een. Some examples have been mentioned in the answer to question no 68805
The Standing Committee for Issuing Fatwas was asked: We sell hearts in which the name of Allaah is written, which are bought by Arabs and non-Arabs of every kind. We may tell the Arabs that it is haraam to take them into the toilet. Please advise us on the ruling on selling them.
They replied: Selling jewellery on which the name of Allaah is written is not permissible, unless it is erased from it. A similar question was submitted to the Committee which they answered in Fatwa no. 2077, the text of which is as follows:
We attach with out letter some gold jewellery on which is written the name of Allaah. This jewellery is used by our Muslim women as an adornment only. A while ago our brothers in the Committee for the Enjoining of Virtue and Elimination of Vice (enjoining what is good and forbidding what is evil) told us that using this jewellery is haraam, because the name of Allaah is written on it. We tell you that this jewellery is only used by Muslims as an adornment, unlike the women of the Jews and Christians, as the Christians wear jewellery on which there are pictures of the cross and images of idols, and the Jews wear jewellery on which there are pictures of the star of David. We hope that you can explain this issue.
They replied as follows: Since this jewellery has the name of Allaah written on it and is intended for Muslim women to wear around their necks, as Christian women wear a cross and Jewish women wear a star of David, and since things on which the name of Allaah is written may be worn to ward off harm or bring benefits, or for other purposes, and wearing it may expose it to disrespect such as if a person sleeps in it and rolls on top of it, or wears it in places where it is makrooh to take anything in which is written the words of Allaah or the name of Allaah, the committee thinks that it is not permissible to use this jewellery on which the name of Allaah is written, so as to avoid imitation of the Christians and Jews whom the Muslims are forbidden to imitate, and so as to block the means that may lead to evil, and so as to protect the name of Allaah from disrespect, and because of the general meaning of the prohibition on wearing amulets. End quote from Fataawa al-Lajnah al-Daa’imah (13/473)
Secondly:
There is nothing wrong with wearing gold in the shape of a heart, but if it is in the shape of a hand or eye, or it contains blue beads, then it should not be worn, because they wear these things or hang them up in the belief that they ward off the evil eye or bring good luck. Even if a Muslim does not wear them on the basis of such corrupt beliefs, he still should not wear them, because by doing so he is imitating those who wear them for these reasons, and that may lead people to think badly of him, as they will think that he is wearing it to ward off the evil eye. So it is not permissible to wear them in that case. This comes under the heading of wearing amulets, which is forbidden.
Ahmad (17458) narrated from ‘Uqbah ibn ‘Aamir al-Juhani (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever wears an amulet has associated something with Allaah (shirk).” Classed as saheeh by al-Albaani in Saheeh al-Jaami’.
Ahmad also narrated (17440) that ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever wears an amulet, may Allaah not fulfil his need, and whoever wears a sea-shell, may Allaah not give him peace.” Classed as hasan by Shu’ayb al-Arna’oot in Tahqeeq al-Musnad.
An amulet is something that is worn to ward off the evil eye and protect against disaster.
Al-Khattaabi (may Allaah have mercy on him) said: An amulet is a bead that they used to wear in the belief that it could ward off disaster.
Al-Baghawi (may Allaah have mercy on him) said: Amulets are beads that the Arabs used to put on their children to protect them against the evil eye. This was declared false by sharee’ah. See: al-Ta’reefaat al-I’tiqaadiyyah, p. 121.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Sea-shells were taken from the sea and worn to ward off the evil eye. They say that if a person wears this shell he will not be affected by the evil eye or by the jinn.
With regard to the phrase “may Allaah not give him peace” it was said that it means, may Allaah not give him tranquility, and the opposite of tranquillity is anxiety and grief.
And it was said: May Allaah not let him achieve any good, thus he is given the opposite of what he was asking for..
The phrase “has associated something with Allaah (shirk)” refers to major shirk, if he believes that the amulet itself bring benefits or wards off harm without the command of Allaah. Otherwise it is minor shirk.
End quote from al-Qawl al-Mufeed Sharh Kitaab al-Tawheed (1/189).
Whoever is given a gold item of this type should not wear it. He may sell it but he should erase some of its markings before selling it so that it cannot be worn, and has to be melted down and made into something new.
And Allaah knows best.
Islam Q&A
How should they deal with a relative of theirs who steals and consumes wealth unlawfully?
Q) I am asking about the ruling on a woman staying with her husband who borrows money from others and does not pay it back or even apologize. He uses this borrowed money in projects with others and uses it for his own matters. This problem developed even to the worst; he started stealing from others directly from their pockets or making a copy of someone’s keys and stealing their valuable things.
This man unfortunately deceives his wife and lies to her by saying that he repented while he still is doing the same evil actions. What should we, his relatives, do? We suffered a lot from his fraud and theft of our possessions. What should his wife, our sister, do? She refuses to leave him justifying this by saying that he is repenting and still is saying that there is no God but Allah.
A) Praise be to Allaah.
Firstly:
Stealing, embezzling and consuming people’s wealth unlawfully are all haraam actions, as is well known. Stealing is a major sin because of the stern warning that is narrated concerning it. al-Bukhaari (6783) and Muslim (1687) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “May Allaah curse the thief, for he steals an egg and his hand is cut off, or he steals a rope and his hand is cut off.”
And Allaah says (interpretation of the meaning):
“And (as for) the male thief and the female thief, cut off (from the wrist joint) their (right) hands as a recompense for that which they committed, a punishment by way of example from Allaah. And Allaah is All‑Powerful, All‑Wise”
[al-Maa’idah 5:38]
What the one who commits such actions must do is repent to Allaah from that, and return the property to its owners; his repentance is not complete unless he does that, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever has done some wrong to his brother, let him seek his forgiveness today before there is no dinar or dirham, when if he has some righteous deeds (to his credit), some of his hasanaat (good deeds) will be taken in proportion to his wrongdoing, and if he has no hasanaat some of the sayi’aat (bad deeds) of the one whom he wronged will be taken and added to his burden.”
Narrated by al-Bukhaari (6534).
Secondly:
The one who knows about this man’s situation must advise him and explain to him the abhorrence of his actions, and he should not despair of his repentance and being guided. He should also warn those who have been deceived by him and want to deal with him in business and the like. He should do that on the basis of sincerity and wanting to do good, not on the basis of condemning or putting him down.
With regard to his wife, in addition to the above, she must also beware of consuming the haraam wealth that her husband acquires, because the Prophet (peace and blessings of Allaah be upon him) said: “Every body that is nourished from haraam wealth, the Fire is more befitting for it.” Narrated by al-Tabaraani and Abu Na’eem from Abu Bakr; classed as saheeh by al-Albaani in Saheeh al-Jaami’ no. 4519
If she knows that some of the wealth is stolen or plundered, it is not permissible for her to benefit from it.
We ask Allaah to set our affairs and those of the Muslims straight.
And Allaah knows best.
Islam Q&A
This man unfortunately deceives his wife and lies to her by saying that he repented while he still is doing the same evil actions. What should we, his relatives, do? We suffered a lot from his fraud and theft of our possessions. What should his wife, our sister, do? She refuses to leave him justifying this by saying that he is repenting and still is saying that there is no God but Allah.
A) Praise be to Allaah.
Firstly:
Stealing, embezzling and consuming people’s wealth unlawfully are all haraam actions, as is well known. Stealing is a major sin because of the stern warning that is narrated concerning it. al-Bukhaari (6783) and Muslim (1687) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “May Allaah curse the thief, for he steals an egg and his hand is cut off, or he steals a rope and his hand is cut off.”
And Allaah says (interpretation of the meaning):
“And (as for) the male thief and the female thief, cut off (from the wrist joint) their (right) hands as a recompense for that which they committed, a punishment by way of example from Allaah. And Allaah is All‑Powerful, All‑Wise”
[al-Maa’idah 5:38]
What the one who commits such actions must do is repent to Allaah from that, and return the property to its owners; his repentance is not complete unless he does that, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever has done some wrong to his brother, let him seek his forgiveness today before there is no dinar or dirham, when if he has some righteous deeds (to his credit), some of his hasanaat (good deeds) will be taken in proportion to his wrongdoing, and if he has no hasanaat some of the sayi’aat (bad deeds) of the one whom he wronged will be taken and added to his burden.”
Narrated by al-Bukhaari (6534).
Secondly:
The one who knows about this man’s situation must advise him and explain to him the abhorrence of his actions, and he should not despair of his repentance and being guided. He should also warn those who have been deceived by him and want to deal with him in business and the like. He should do that on the basis of sincerity and wanting to do good, not on the basis of condemning or putting him down.
With regard to his wife, in addition to the above, she must also beware of consuming the haraam wealth that her husband acquires, because the Prophet (peace and blessings of Allaah be upon him) said: “Every body that is nourished from haraam wealth, the Fire is more befitting for it.” Narrated by al-Tabaraani and Abu Na’eem from Abu Bakr; classed as saheeh by al-Albaani in Saheeh al-Jaami’ no. 4519
If she knows that some of the wealth is stolen or plundered, it is not permissible for her to benefit from it.
We ask Allaah to set our affairs and those of the Muslims straight.
And Allaah knows best.
Islam Q&A
Monday, July 7, 2008
Which should he give priority to – ‘Umrah or paying off his debt?
Q) I would like to perform ‘Umra. I vowed hat if my salary increases I will perform ‘Umra. But I have debts to pay off. Is it permissible if I go for ‘Umra now, or must I wait until my debt is paid? May Allah reward you!
A) Praise be to Allaah.
The rights of other people take precedence over the obligation to perform Hajj and ‘Umrah, so it is not permissible for a Muslim to go for Hajj or ‘Umrah if there is someone asking for repayment of a loan that he took from him. This is because Islam places a great emphasis on protecting people’s rights and is keen for the spirit of love and friendship to remain among them, so that none of them will consume the wealth of others or transgress against them.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked the following question:
I owe money to a number of people. Can I go to Makkah to fast there with my children, noting that I will be able to share the cost of rent with my children?
His answer was as follows:
I will ask you a question: is charity better, or the zakaah that is obligatory? Zakaah is better.
Is a voluntary act better, or an obligatory one? The obligatory one is better.
Is it logical to start with the obligatory action before the voluntary one, or vice versa? Reason dictates that I should start with the obligatory action before the voluntary one. So it is not permissible for a person to go to Makkah to do a voluntary ‘Umrah when he is in debt. A debt must be paid off, but is a voluntary ‘Umrah obligatory? No it is not. Even the obligatory Hajj is waived in the event of debt.
Religion is not based on emotions. Even the duty that Allaah has enjoined upon His slaves, which is to go on Hajj to the Ka’bah and to do ‘Umrah, if a person is in debt, it is waived in his case, and he will meet his Lord without sin. If a man is in debt and he does not do Hajj and it is said that he has not done the obligatory duty, we say that the words “has not done the obligatory duty” are mistaken. Why is this a mistake? Because there was no obligation upon him, and there is no obligation upon him until now. Hajj is only an obligation for the one who is free of debt.
Hence we say to this brother: Don’t be hard on yourself, keep your money, stay in your country, and save the money in order to pay off your debt. Do not be like the one who built a castle and destroyed a country.
We think that this brother has to stay in his own country.
Yes, if it so happens that someone offers him money to cover all the expenses and he says Do not give me even a single dirham – in that case we say: If his travelling for ‘Umrah will not affect his work through which he earns money, then he should go, because in this case will it affect his creditor or not? No it will not.
If someone says to him, I know that you owe ten thousand riyals, and I know that debt must be given precedence over voluntary acts of worship, but come with me, you and your family, for free, there and back – can he go with him? In this case we say: If he has a job and his absence from work will cause him a loss in salary, then he should not go. But if he does not have a job, and going with him will not affect anything, then there is nothing wrong with him going with him.
It makes no difference whether the debt is due now or later. But if it is deferred, and he knows that when the time comes he will be able to pay it off, then it does not matter, like a man who owes money that is due in two months time, for example, and he knows that when the time comes he will be able to pay it off – in that case we say: Go, because staying in his country will not make a difference to the creditor. End quote.
Al-Liqa’ al-Shahri (no. 33, question no. 4)
This has been discussed previously on our website in the answer to question no. 11771, 36868 and 36852.
What you must do is wait until you have paid off the entire debt.
Then if what you did was a vow, you must fulfil it, because it is obligatory to fulfil a vow to do an act of worship.
But it was merely an intention to do ‘Umrah out of gratitude to Allaah, without making a vow, then in that case it is mustahabb to fulfil the promise to do ‘Umrah, which is one of the greatest acts of worship by means of which the Muslims draw close to their Lord.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
The rights of other people take precedence over the obligation to perform Hajj and ‘Umrah, so it is not permissible for a Muslim to go for Hajj or ‘Umrah if there is someone asking for repayment of a loan that he took from him. This is because Islam places a great emphasis on protecting people’s rights and is keen for the spirit of love and friendship to remain among them, so that none of them will consume the wealth of others or transgress against them.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked the following question:
I owe money to a number of people. Can I go to Makkah to fast there with my children, noting that I will be able to share the cost of rent with my children?
His answer was as follows:
I will ask you a question: is charity better, or the zakaah that is obligatory? Zakaah is better.
Is a voluntary act better, or an obligatory one? The obligatory one is better.
Is it logical to start with the obligatory action before the voluntary one, or vice versa? Reason dictates that I should start with the obligatory action before the voluntary one. So it is not permissible for a person to go to Makkah to do a voluntary ‘Umrah when he is in debt. A debt must be paid off, but is a voluntary ‘Umrah obligatory? No it is not. Even the obligatory Hajj is waived in the event of debt.
Religion is not based on emotions. Even the duty that Allaah has enjoined upon His slaves, which is to go on Hajj to the Ka’bah and to do ‘Umrah, if a person is in debt, it is waived in his case, and he will meet his Lord without sin. If a man is in debt and he does not do Hajj and it is said that he has not done the obligatory duty, we say that the words “has not done the obligatory duty” are mistaken. Why is this a mistake? Because there was no obligation upon him, and there is no obligation upon him until now. Hajj is only an obligation for the one who is free of debt.
Hence we say to this brother: Don’t be hard on yourself, keep your money, stay in your country, and save the money in order to pay off your debt. Do not be like the one who built a castle and destroyed a country.
We think that this brother has to stay in his own country.
Yes, if it so happens that someone offers him money to cover all the expenses and he says Do not give me even a single dirham – in that case we say: If his travelling for ‘Umrah will not affect his work through which he earns money, then he should go, because in this case will it affect his creditor or not? No it will not.
If someone says to him, I know that you owe ten thousand riyals, and I know that debt must be given precedence over voluntary acts of worship, but come with me, you and your family, for free, there and back – can he go with him? In this case we say: If he has a job and his absence from work will cause him a loss in salary, then he should not go. But if he does not have a job, and going with him will not affect anything, then there is nothing wrong with him going with him.
It makes no difference whether the debt is due now or later. But if it is deferred, and he knows that when the time comes he will be able to pay it off, then it does not matter, like a man who owes money that is due in two months time, for example, and he knows that when the time comes he will be able to pay it off – in that case we say: Go, because staying in his country will not make a difference to the creditor. End quote.
Al-Liqa’ al-Shahri (no. 33, question no. 4)
This has been discussed previously on our website in the answer to question no. 11771, 36868 and 36852.
What you must do is wait until you have paid off the entire debt.
Then if what you did was a vow, you must fulfil it, because it is obligatory to fulfil a vow to do an act of worship.
But it was merely an intention to do ‘Umrah out of gratitude to Allaah, without making a vow, then in that case it is mustahabb to fulfil the promise to do ‘Umrah, which is one of the greatest acts of worship by means of which the Muslims draw close to their Lord.
And Allaah knows best.
Islam Q&A
The name ‘Awn-Allaah
Q) Is the name ‘Awn-Allaah (“help of Allaah”) Islamically acceptable?
A) Praise be to Allaah.
There is nothing wrong with using the name ‘Awn-Allaah, if what is meant is help from Allaah, because this is attributing a verbal noun to the one who does the action.
The scholars of the Standing Committee for Issuing Fatwas were asked:
I am a man called ‘Awn-Allaah ibn Rasheed al-‘Utaybi. On two occasions I saw in a dream that someone was calling me by the name ‘Abd al-Ma’een. Hence I though that my name is one of the names that are disliked and it is permissible to change it. Is the name ‘Awn-Allaah one of the disliked names that should be changed? If that is the case, should I change it to the name that I was addressed by (‘Abd al-‘Ma’een)? If the name of Allaah is omitted, my name would be ‘Awn ibn Rasheed – is that permissible?
They replied:
Using the name ‘Awn-Allaah is not haraam or makrooh according to sharee’ah, because the meaning of this name is help from Allaah, and this is a meaning that is acceptable in Islam; rather it is in harmony with Islamic teachings.
Based on that, there is no need to change your name or drop part of it. You should not pay any attention to the dreams you see, because dreams may be true or they may be confused dreams that do not mean anything, so no shar’i ruling or changes of name can be based on them. End quote.
Fataawa al-Lajnah al-Daa’imah (11/475).
For more information on the etiquette of naming newborns, please see the answer to question no. 7180.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
There is nothing wrong with using the name ‘Awn-Allaah, if what is meant is help from Allaah, because this is attributing a verbal noun to the one who does the action.
The scholars of the Standing Committee for Issuing Fatwas were asked:
I am a man called ‘Awn-Allaah ibn Rasheed al-‘Utaybi. On two occasions I saw in a dream that someone was calling me by the name ‘Abd al-Ma’een. Hence I though that my name is one of the names that are disliked and it is permissible to change it. Is the name ‘Awn-Allaah one of the disliked names that should be changed? If that is the case, should I change it to the name that I was addressed by (‘Abd al-‘Ma’een)? If the name of Allaah is omitted, my name would be ‘Awn ibn Rasheed – is that permissible?
They replied:
Using the name ‘Awn-Allaah is not haraam or makrooh according to sharee’ah, because the meaning of this name is help from Allaah, and this is a meaning that is acceptable in Islam; rather it is in harmony with Islamic teachings.
Based on that, there is no need to change your name or drop part of it. You should not pay any attention to the dreams you see, because dreams may be true or they may be confused dreams that do not mean anything, so no shar’i ruling or changes of name can be based on them. End quote.
Fataawa al-Lajnah al-Daa’imah (11/475).
For more information on the etiquette of naming newborns, please see the answer to question no. 7180.
And Allaah knows best.
Islam Q&A
Should she take a riba-based loan in order to complete her studies?
Q) A female doctor who migrated to Canada wants to complete her studies, but she does not have the money. The Canadian government provides interest-based loans to cover the cost of studying, which is to be paid in instalments after one finds a job. What is the ruling on that?
A) Praise be to Allaah.
It is not permissible to take loans that involve paying interest, because this is riba which is haraam, and there is a stern warning concerning riba, as is well known. Allaah says (interpretation of the meaning):
“O you who believe! Fear Allaah and give up what remains (due to you) from Ribaa (from now onward) if you are (really) believers.
279. And if you do not do it, then take a notice of war from Allaah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums)”
[al-Baqarah 2:278-279]
And Muslim (1598) narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who consumes riba and the one who pays it, the one who writes it down and the two who witness it, and he said: they are all the same.
It makes no difference whether the loan is to buy a house, or to pay for studies, or anything else. No exception is made except cases of necessity, which is when there is danger to life or limb, as Allaah says (interpretation of the meaning):
“while He has explained to you in detail what is forbidden to you, except under compulsion of necessity”
[al-An’aam 6:119].
Al-Zarkashi (may Allaah have mercy on him) said: Necessity means when he reaches a state where if he does not consume what is forbidden he will die, or almost die, such as one who is in desperate need of food or clothing, in a case where if he remained hungry or naked he would perish, or lose a limb or physical faculty. In that case it becomes permissible to consume what is haraam. End quote.
Al-Manthoor fi’l-Qawaa’id (2/319).
See also the answer to question no. 94823 and 85197.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
It is not permissible to take loans that involve paying interest, because this is riba which is haraam, and there is a stern warning concerning riba, as is well known. Allaah says (interpretation of the meaning):
“O you who believe! Fear Allaah and give up what remains (due to you) from Ribaa (from now onward) if you are (really) believers.
279. And if you do not do it, then take a notice of war from Allaah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums)”
[al-Baqarah 2:278-279]
And Muslim (1598) narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who consumes riba and the one who pays it, the one who writes it down and the two who witness it, and he said: they are all the same.
It makes no difference whether the loan is to buy a house, or to pay for studies, or anything else. No exception is made except cases of necessity, which is when there is danger to life or limb, as Allaah says (interpretation of the meaning):
“while He has explained to you in detail what is forbidden to you, except under compulsion of necessity”
[al-An’aam 6:119].
Al-Zarkashi (may Allaah have mercy on him) said: Necessity means when he reaches a state where if he does not consume what is forbidden he will die, or almost die, such as one who is in desperate need of food or clothing, in a case where if he remained hungry or naked he would perish, or lose a limb or physical faculty. In that case it becomes permissible to consume what is haraam. End quote.
Al-Manthoor fi’l-Qawaa’id (2/319).
See also the answer to question no. 94823 and 85197.
And Allaah knows best.
Islam Q&A
Sunday, July 6, 2008
Dealing with a child’s fears
Q) I have a child who is afraid of everything, even his own shadow, and I do not know whether the way I am bringing him up is wrong, or how I can teach him to be brave.
A) Praise be to Allaah.
Specialists in child psychology think that in his first year a child may show signs of fear when hearing a sudden noise, or if something falls suddenly, and so on. A child may be afraid of strangers starting from the age of approximately six months, and in the second year a child may be afraid of many things such as animals, cars, slopes, water, etc.
In general, females show more fear than males, and the intensity of the fear may vary according to the intensity of the child’s imagination; the more imaginative a child is, the more fearful he may be.
Several factors and reasons may increase a child’s fears, such as:
- The mother scaring her child with ideas of ghosts and ghouls, or soldiers, or shadows, or ‘ifreets (jinn) or strange creatures, etc.
- Too much coddling on the part of the parents, or their being too anxious and sensitive about him.
- Raising the child in isolation, keeping him within the four walls of the house.
- Telling fairy stories that have to do with jinns and ‘ifreets…
… and other reasons.
A child may be made susceptible to fear by picking up the fears of his parents through what he sees. Fears acquired in this manner are characterized by their lengthy duration. Hence, setting a good example plays a major role in training a child not to be afraid. What is required here is an example of bravery in all kinds of different situations, and not being afraid of animals that are not harmful or of people in high positions when demanding one’s rights, and generally not being afraid for no reason.
In order to deal with a child’s fears, the parents must pay attention to a number of matters, including:
- Bringing him up from the earliest age to believe in Allaah and worship Him, and to turn to Him in all situations of anxiety and fear.
- Giving the child some freedom and responsibilities, and letting him do things, according to his stage of development.
- Not scaring him, especially when he cries, with ideas of ghosts, hyenas, thieves, jinn and ‘ifreets, etc. This comes under the heading of “better”, as in the hadeeth: “The strong believer is better and is more loved by Allaah than the weak believer.” (Narrated by Muslim, no. 2664).
- Encouraging him from an early age to mix with others and giving him the opportunity to meet them and get to know them, so that he will feel from the depth of his heart that he is loved and respected by everyone whom he meets and gets to know.
What the psychologists and educationalists advise is giving the child the opportunity to get to know the thing that is frightening him, so that if he is afraid of the dark, there is nothing wrong with letting him play with the light-switch, turning it off and on; if he is afraid of water there is nothing wrong with letting him play with a little water in a small bowl, and so on…
- Parents can also tell him stories of the heroic salaf (early generations of Islam), and train him to adopt the attitudes of the Sahaabah, so that he will develop a brave and heroic nature.
But if the child’s fear is a form anxiety, then its cause may be a number of interconnected factors which according to the Sunnah of the Prophet (peace and blessings of Allaah be upon him), should be dealt with in a wise and careful manner. These factors include:
- Giving the child more to do than he is able, as the Prophet (peace and blessings of Allaah be upon him) said: “He who does not show mercy to our young ones and acknowledge the rights of our old ones is not one of us.” (Narrated by Abu Dawood, no. 4943; al-Tirmidhi, 1921; also narrated in Saheeh al-Jaami’ by al-Albaani, 5444).
- Not satisfying his need for success. It was narrated that ‘Ali (may Allaah be pleased with him) said: “I never heard the Messenger of Allaah (peace and blessings of Allaah be upon him) saying ‘May my father and mother be sacrificed for you’ to anyone, except Sa’d, to whom I heard him say, ‘Shoot, may my father and mother be sacrificed for you!’ And I think that was on the day of Uhud.” (Narrated by al-Bukhaari, no. 6184; Muslim, no. 2411). This shows that parents should encourage their children no matter what the level of quality of their performance, so that they will motivated to do even better.
- Going to extremes in physical punishment and dealing harshly with them. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever is deprived of gentleness is deprived of all goodness.” (Narrated by Muslim, no. 2292).
- Difficult living conditions which lead the parents to vent their anger on their children – such as a lack of harmony between the spouses, or the mother’s work, or not being happy at work. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The strong man is not the one who can wrestle another to the ground, rather the strong man is the one who can control himself at times of anger.” (Narrated by al-Bukhaari, no. 6116).
Finally, we must point out that this does not mean that the child should never be afraid. Fear is necessary in some cases, because it is essential to the child’s survival. He must fear Allaah, and fear the harm that people may do, and fear committing sin, etc. That should be a natural kind of fear, not too great or too small.
From Tanshiy’at al-Fataat al-Muslimah, p. 159, by Hanaan ‘Atiyah al-Toori al-Juhani.
A) Praise be to Allaah.
Specialists in child psychology think that in his first year a child may show signs of fear when hearing a sudden noise, or if something falls suddenly, and so on. A child may be afraid of strangers starting from the age of approximately six months, and in the second year a child may be afraid of many things such as animals, cars, slopes, water, etc.
In general, females show more fear than males, and the intensity of the fear may vary according to the intensity of the child’s imagination; the more imaginative a child is, the more fearful he may be.
Several factors and reasons may increase a child’s fears, such as:
- The mother scaring her child with ideas of ghosts and ghouls, or soldiers, or shadows, or ‘ifreets (jinn) or strange creatures, etc.
- Too much coddling on the part of the parents, or their being too anxious and sensitive about him.
- Raising the child in isolation, keeping him within the four walls of the house.
- Telling fairy stories that have to do with jinns and ‘ifreets…
… and other reasons.
A child may be made susceptible to fear by picking up the fears of his parents through what he sees. Fears acquired in this manner are characterized by their lengthy duration. Hence, setting a good example plays a major role in training a child not to be afraid. What is required here is an example of bravery in all kinds of different situations, and not being afraid of animals that are not harmful or of people in high positions when demanding one’s rights, and generally not being afraid for no reason.
In order to deal with a child’s fears, the parents must pay attention to a number of matters, including:
- Bringing him up from the earliest age to believe in Allaah and worship Him, and to turn to Him in all situations of anxiety and fear.
- Giving the child some freedom and responsibilities, and letting him do things, according to his stage of development.
- Not scaring him, especially when he cries, with ideas of ghosts, hyenas, thieves, jinn and ‘ifreets, etc. This comes under the heading of “better”, as in the hadeeth: “The strong believer is better and is more loved by Allaah than the weak believer.” (Narrated by Muslim, no. 2664).
- Encouraging him from an early age to mix with others and giving him the opportunity to meet them and get to know them, so that he will feel from the depth of his heart that he is loved and respected by everyone whom he meets and gets to know.
What the psychologists and educationalists advise is giving the child the opportunity to get to know the thing that is frightening him, so that if he is afraid of the dark, there is nothing wrong with letting him play with the light-switch, turning it off and on; if he is afraid of water there is nothing wrong with letting him play with a little water in a small bowl, and so on…
- Parents can also tell him stories of the heroic salaf (early generations of Islam), and train him to adopt the attitudes of the Sahaabah, so that he will develop a brave and heroic nature.
But if the child’s fear is a form anxiety, then its cause may be a number of interconnected factors which according to the Sunnah of the Prophet (peace and blessings of Allaah be upon him), should be dealt with in a wise and careful manner. These factors include:
- Giving the child more to do than he is able, as the Prophet (peace and blessings of Allaah be upon him) said: “He who does not show mercy to our young ones and acknowledge the rights of our old ones is not one of us.” (Narrated by Abu Dawood, no. 4943; al-Tirmidhi, 1921; also narrated in Saheeh al-Jaami’ by al-Albaani, 5444).
- Not satisfying his need for success. It was narrated that ‘Ali (may Allaah be pleased with him) said: “I never heard the Messenger of Allaah (peace and blessings of Allaah be upon him) saying ‘May my father and mother be sacrificed for you’ to anyone, except Sa’d, to whom I heard him say, ‘Shoot, may my father and mother be sacrificed for you!’ And I think that was on the day of Uhud.” (Narrated by al-Bukhaari, no. 6184; Muslim, no. 2411). This shows that parents should encourage their children no matter what the level of quality of their performance, so that they will motivated to do even better.
- Going to extremes in physical punishment and dealing harshly with them. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever is deprived of gentleness is deprived of all goodness.” (Narrated by Muslim, no. 2292).
- Difficult living conditions which lead the parents to vent their anger on their children – such as a lack of harmony between the spouses, or the mother’s work, or not being happy at work. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The strong man is not the one who can wrestle another to the ground, rather the strong man is the one who can control himself at times of anger.” (Narrated by al-Bukhaari, no. 6116).
Finally, we must point out that this does not mean that the child should never be afraid. Fear is necessary in some cases, because it is essential to the child’s survival. He must fear Allaah, and fear the harm that people may do, and fear committing sin, etc. That should be a natural kind of fear, not too great or too small.
From Tanshiy’at al-Fataat al-Muslimah, p. 159, by Hanaan ‘Atiyah al-Toori al-Juhani.
He owns Iraqi dinars; should he pay zakaah on them?
Q) I have one million Iraqi Dinars. Its exchange rate with foreign currency is zero. How shall I pay Zakah on this amount?
A) Praise be to Allaah.
These bank notes come under the heading of “trade goods”, because they actually have some value in the market, even though they do not have any value in financial institutions.
The one who owns these bank notes should work out their value at the end of the zakaah year, and pay zakaah on them at a rate of 2.5%. This applies if their value reaches the nisaab (minimum threshold) or if he has other cash which completes the nisaab.
The nisaab is the equivalent of 595 grams of silver. See the answer to question no. 2795.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
These bank notes come under the heading of “trade goods”, because they actually have some value in the market, even though they do not have any value in financial institutions.
The one who owns these bank notes should work out their value at the end of the zakaah year, and pay zakaah on them at a rate of 2.5%. This applies if their value reaches the nisaab (minimum threshold) or if he has other cash which completes the nisaab.
The nisaab is the equivalent of 595 grams of silver. See the answer to question no. 2795.
And Allaah knows best.
Islam Q&A
Istikhaarah asking to be guided to the more correct of two scholarly opinions
Q) Can a person pray istikhaarah to be guided towards doing something the CORRECT way regarding a matter over which there is a scholarly dispute, because both opinions are convincing yet opposing, and the person wants to know which one is right and which one s/he should follow.
A) Praise be to Allaah.
It is narrated that some of the salaf prayed istikhaarah concerning matters of knowledge concerning which there was a difference of opinion, and it is proven that some of them prayed istikhaarah asking to be guided concerning the status of narrators (of hadeeth) concerning whom there was a difference of opinion. For example:
1.
‘Abd al-Razzaaq narrated in al-Musannaf (10/301) from Ibn al-Musayyab that ‘Umar ibn al-Khattaab wrote a document about the grandfather and kalaalah (issues of inheritance when a grandfather of the deceased was still living, or if the deceased left behind no children), and he continued to pray istikhaarah, saying, “O Allaah, if You know that there is some good in it then let it be.” Then when he was stabbed he called for the document, and erased it, and no one knew what was in it. He said: “I wrote something about the grandfather and kalaalah, and I prayed istikhaarah asking Allaah for guidance, then I decided to leave you as you are now.”
2.
Imam al-Shaafa’i (may Allaah have mercy on him) was one of the scholars who prayed istikhaarah the most with regard to matters of knowledge. He stated in his book al-Umm almost fourteen issues concerning which he prayed istikhaarah asking for guidance. For example, he said in al-Umm (2/44):
It was said that zakaah is due on jewellery for personal use, and this is what I pray istikhaarah about, asking Allaah for guidance. Al-Rabee’ said: He prayed istikhaarah, asking Allaah for guidance concerning it, and al-Shaafa’i said: There is no zakaah on jewellery for personal use. End quote.
3.
Among the muhadditheen, Ibn Hibbaan used to pray istikhaarah, asking Allaah for guidance concerning narrators whose status was uncertain or unclear. He mentions this often in his books, especially in al-Majrooheen, for example when he says (1/194): Bahz ibn Mu’aawiyah ibn Heedah al-Qushayri, one of the people of Basrah, who narrated from his father, from his grandfather; al-Thawri and Hammaad ibn Salamah narrated from him. He made many mistakes. As for Ahmad ibn Hanbal and Ishaaq ibn Ibraaheem (may Allaah have mercy on him), they quoted him as evidence and narrated from him, but a number of our imams ignored him. Were it not for the hadeeth, “We will take them [the camels that are due as zakaah] and half of his camels as the due of our Lord”, I would have included him among the thiqaat (trustworthy). He is one of those concerning whom I pray istikhaarah, asking Allaah for guidance. End quote.
There are many examples of scholars who turned to praying istikhaarah when they were uncertain about issues. I have only quoted a few of them in order to make the point.
But what is meant by their words “This is one of the matters concerning which I pray istikhaarah, asking Allaah for guidance” and “He is one of those concerning whom I pray istikhaarah, asking Allaah for guidance”?
The apparent meaning is that they said du’aa’, asking Allaah to guide them to the correct opinion concerning an issue or a narrator. It does not mean that they used to pray istikhaarah in the sense of the naafil salaah and du’aa’. That is because the du’aa’ is not applicable to what they sought. In du’aa’ al-istikhaarah it says “then ordain it for me, make it easy for me, and bless it for me.” How can this be applicable to a matter of fiqh or the status of a narrator of hadeeth?
It seems that these imams were asking Allaah to help them to reach the right conclusion with regard to matters of knowledge, not that they were saying the du’aa’ of istikhaarah with the salaah offered beforehand.
The aim of istikhaarah is to ask for guidance from Allaah to the better of two matters concerning which one is hesitating, because guidance and help come from Allaah; He knows and we do not know; He is the Knower of the unseen. The one who relies on himself will go astray, and the one who trusts in his reason and does not seek the help of his Lord will be doomed. The most important thing concerning which a person should seek the help of Allaah is correct understanding of Allaah’s religion and choosing the most correct and best opinion, and istikhaarah or seeking Allaah’s guidance in choosing is the best means of achieving that; it may be the best way of choosing between two opinions when the evidence is very confusing.
There is no reason why the du’aa’ of the imam or faqeeh, asking his Lord to guide him to the correct opinion regarding issues of knowledge should not be preceded by salaah (prayer), and this action may loosely be called istikhaarah, or that name can be applied to the du’aa’ and not the prayer. As for the salaah and du’aa’ mentioned in the famous hadeeth of Jaabir, this cannot be what they were referring to when they spoke of praying istikhaarah, asking Allaah for guidance concerning such and such.
And finally:
It should not be thought that asking for guidance with regard to matters of knowledge is contrary to what Allaah has enjoined of seeking evidence and proof. Resorting to istikhaarah or praying for guidance is to be resorted to when there is no evidence or it is not clear, or there is a contradiction with equally strong evidence, or when the issues is confused in the scholar’s mind and he cannot understand it. None of that means ignoring evidence and proof, rather it is seeking the help of Allaah to understand, and turning to Him and asking Him for guidance to the truth. The Prophet (peace and blessings of Allaah be upon him) used to ask Allaah to guide him to the truth.
It was narrated that ‘Aa’ishah the Mother of the Believers (may Allaah be pleased with her) said: When the Prophet (peace and blessings of Allaah be upon him) got up to pray at night, he would start his prayer with the words: “O Allaah, Lord of Jibra’eel, Mika’eel and Israfeel, Originator of the heavens and the earth, Knower of the unseen and the seen, You judge between Your slaves concerning that wherein they differ. Guide me concerning that wherein they differ of the truth by Your leave, for You guide whomsoever You will to a straight path.”
Narrated by Muslim (770).
For information on Salaat al-Istikhaarah and some of the rulings concerning it, please see the answer to question no. 2217 and 11981.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
It is narrated that some of the salaf prayed istikhaarah concerning matters of knowledge concerning which there was a difference of opinion, and it is proven that some of them prayed istikhaarah asking to be guided concerning the status of narrators (of hadeeth) concerning whom there was a difference of opinion. For example:
1.
‘Abd al-Razzaaq narrated in al-Musannaf (10/301) from Ibn al-Musayyab that ‘Umar ibn al-Khattaab wrote a document about the grandfather and kalaalah (issues of inheritance when a grandfather of the deceased was still living, or if the deceased left behind no children), and he continued to pray istikhaarah, saying, “O Allaah, if You know that there is some good in it then let it be.” Then when he was stabbed he called for the document, and erased it, and no one knew what was in it. He said: “I wrote something about the grandfather and kalaalah, and I prayed istikhaarah asking Allaah for guidance, then I decided to leave you as you are now.”
2.
Imam al-Shaafa’i (may Allaah have mercy on him) was one of the scholars who prayed istikhaarah the most with regard to matters of knowledge. He stated in his book al-Umm almost fourteen issues concerning which he prayed istikhaarah asking for guidance. For example, he said in al-Umm (2/44):
It was said that zakaah is due on jewellery for personal use, and this is what I pray istikhaarah about, asking Allaah for guidance. Al-Rabee’ said: He prayed istikhaarah, asking Allaah for guidance concerning it, and al-Shaafa’i said: There is no zakaah on jewellery for personal use. End quote.
3.
Among the muhadditheen, Ibn Hibbaan used to pray istikhaarah, asking Allaah for guidance concerning narrators whose status was uncertain or unclear. He mentions this often in his books, especially in al-Majrooheen, for example when he says (1/194): Bahz ibn Mu’aawiyah ibn Heedah al-Qushayri, one of the people of Basrah, who narrated from his father, from his grandfather; al-Thawri and Hammaad ibn Salamah narrated from him. He made many mistakes. As for Ahmad ibn Hanbal and Ishaaq ibn Ibraaheem (may Allaah have mercy on him), they quoted him as evidence and narrated from him, but a number of our imams ignored him. Were it not for the hadeeth, “We will take them [the camels that are due as zakaah] and half of his camels as the due of our Lord”, I would have included him among the thiqaat (trustworthy). He is one of those concerning whom I pray istikhaarah, asking Allaah for guidance. End quote.
There are many examples of scholars who turned to praying istikhaarah when they were uncertain about issues. I have only quoted a few of them in order to make the point.
But what is meant by their words “This is one of the matters concerning which I pray istikhaarah, asking Allaah for guidance” and “He is one of those concerning whom I pray istikhaarah, asking Allaah for guidance”?
The apparent meaning is that they said du’aa’, asking Allaah to guide them to the correct opinion concerning an issue or a narrator. It does not mean that they used to pray istikhaarah in the sense of the naafil salaah and du’aa’. That is because the du’aa’ is not applicable to what they sought. In du’aa’ al-istikhaarah it says “then ordain it for me, make it easy for me, and bless it for me.” How can this be applicable to a matter of fiqh or the status of a narrator of hadeeth?
It seems that these imams were asking Allaah to help them to reach the right conclusion with regard to matters of knowledge, not that they were saying the du’aa’ of istikhaarah with the salaah offered beforehand.
The aim of istikhaarah is to ask for guidance from Allaah to the better of two matters concerning which one is hesitating, because guidance and help come from Allaah; He knows and we do not know; He is the Knower of the unseen. The one who relies on himself will go astray, and the one who trusts in his reason and does not seek the help of his Lord will be doomed. The most important thing concerning which a person should seek the help of Allaah is correct understanding of Allaah’s religion and choosing the most correct and best opinion, and istikhaarah or seeking Allaah’s guidance in choosing is the best means of achieving that; it may be the best way of choosing between two opinions when the evidence is very confusing.
There is no reason why the du’aa’ of the imam or faqeeh, asking his Lord to guide him to the correct opinion regarding issues of knowledge should not be preceded by salaah (prayer), and this action may loosely be called istikhaarah, or that name can be applied to the du’aa’ and not the prayer. As for the salaah and du’aa’ mentioned in the famous hadeeth of Jaabir, this cannot be what they were referring to when they spoke of praying istikhaarah, asking Allaah for guidance concerning such and such.
And finally:
It should not be thought that asking for guidance with regard to matters of knowledge is contrary to what Allaah has enjoined of seeking evidence and proof. Resorting to istikhaarah or praying for guidance is to be resorted to when there is no evidence or it is not clear, or there is a contradiction with equally strong evidence, or when the issues is confused in the scholar’s mind and he cannot understand it. None of that means ignoring evidence and proof, rather it is seeking the help of Allaah to understand, and turning to Him and asking Him for guidance to the truth. The Prophet (peace and blessings of Allaah be upon him) used to ask Allaah to guide him to the truth.
It was narrated that ‘Aa’ishah the Mother of the Believers (may Allaah be pleased with her) said: When the Prophet (peace and blessings of Allaah be upon him) got up to pray at night, he would start his prayer with the words: “O Allaah, Lord of Jibra’eel, Mika’eel and Israfeel, Originator of the heavens and the earth, Knower of the unseen and the seen, You judge between Your slaves concerning that wherein they differ. Guide me concerning that wherein they differ of the truth by Your leave, for You guide whomsoever You will to a straight path.”
Narrated by Muslim (770).
For information on Salaat al-Istikhaarah and some of the rulings concerning it, please see the answer to question no. 2217 and 11981.
And Allaah knows best.
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