Istikhara in the Light of the Sunnah


PREFACE

All praises are due to Allah, the Creator, Nourisher and Sustainer of both the worlds. Through Allah's infinite mercy on mankind. He selected Rasulullah (Sallallaahu Alayhi Wasallam) as a mentor and filled his heart with love and affection towards His creation. May Allah's choicest blessings and salutations be showered on His beloved Rasul (Sallallaahu Alayhi Wasallam), who undertook great pains in fulfilling the task of conveying His message, and may Allah shower His blessings on the noble companions of Rasulullah (Sallallaahu Alayhi Wasallam) whose hearts inherited the pain and burn for the guidance of humanity that was instilled in the heart of their beloved Master, the Leader of both the worlds.

INTRODUCTION

Whosoever adopts the way of life brought by Rasulullah (Sallallaahu Alayhi Wasallam) to mankind, he will find that even his life in this world will become one of pleasure, tranquility, contentment, peace and freedom from all worries. Due to the fact that this way of life that Rasulullah (Sallallaahu Alayhi Wasallam) brought was meant for the whole of mankind, Allah made it very easy and simple to follow.

CONFUSION AND PERPLEXITY

Among the many difficulties that man undergoes is 'confusion’ and 'perplexity’. Almost everyday in his life, man is faced with the task of making a decision between two or more choices. Generally the decisions are not major but occasionally they do become quite serious. Even in these circumstances, our beloved mentor, Rasulullah (Sallallaahu Alayhi Wasallam) taught us what to do, and clearly outlined the solution. This solution is called Istikharah.

THE IMPORTANCE OF ISTIKHARAH

Allah says in the Holy Qur'an: "And it is very possible that you dislike something whereas it is good for you; and (similarly) it is very possible that you like something whereas it is bad for you". (Baqarah 16)

From the above ayah, we learn that man has limited knowledge and deficient intellect. Therefore, many a times, he may desire something, which may prove harmful to him, and on the other hand, he may dislike something, while it is good for him. The sole possessor of perfect knowledge, and the only knower of the unseen is Allah, the Creator of man and the Controller of the system of the entire universe. Therefore if man desires good, he can only find it in the hands of Allah. According to one Hadith: "It is from the good fortune of man that he makes Istikharah (seeks good) from Allah, and it is from his misfortune that he discards Istikharah."

'Allamah Aini (RA) writes: "Man should never overlook any matter due to its insignificance and discard Istikharah. How many matters are regarded as insignificant and Istikharah is not made for them, due to which great harm is suffered when carrying them out or abandoning them. It is for this reason that Rasulullah (Sallallaahu Alayhi Wasallam) is reported to have said: "(Every) one of you should ask his need from his sustainer to the extent that he should ask Him for salt, and for a shoelace when it breaks."

"Allamah Ibnul Qayyim (RA) has written: "The person who makes Istikharah (seek good) from his Creator and makes 'mashwarah' (consults) the creation never regrets, since Allah said to (His Nabi (Sallallaahu Alayhi Wasallam)): "Consult them in matters. Thus, when You make a decision, place your trust in Allah".

Shaikh Tahir bin Husain bin Abdullah bin Tahir wrote in a letter to his son after he had become an amir or governor: "Whenever any matter of importance comes upon you, seek assistance in it by making Istikharah to Allah and fearing him". He also advised him thus: "and perform Istikharah abundantly in all your matters". (Al-Istikharah by M.T. Hakeem)

A GREAT BENEFIT OF ISTIKHARAH

Hadrat Shah Waliyyullah (RA) writes: "From amongst the greatest benefits of Istikharah is that man becomes detached from his carnal desires, his animalistic characteristics become subject to his angelic nature and he hands himself over to Allah. When he does this, he reaches the stages of the angels whose quality is that they await the command of Allah. When Allah's command is received, they exert themselves through divine motivation and not carnal motivation. I believe that excessive Istikharah is a proven tonic for the inculcation of angelic qualities."

A MISCONCEPTION

But alas, today, Istikharah has become as equally difficult as making a decision. People hesitate so much to perform this great act of worship, that only at the last alternative, when no other way can be perceived, they would turn to some innovated act that has no basis in the Hadith, such as the taking of a good omen by opening the Qur'an and counting lines and letters, etc.; or asking someone else to perform Istikharah on their behalf.

Shaikh Nuruddin Itr says: As far as the common practice today which people aspire to uphold, that Istikharah will only be correct if it is carried out by certain persons, and that a dream is necessary, this is extremism and obstanance, and is not the command of Allah nor His Rasul (Sallallaahu Alayhi Wasallam). This all stems from such constraint among the Muslims that does not behoove of them. This led them to abandoning one great Sunnah of Rasulullah (Sallallaahu Alayhi Wasallam), thus they deprived themselves of the merits of this great Sunnah and it’s blessings, and from blemishing it's purity.

Similarly Hadrat Moulana Shah Hakim Muhammad Akhtar (RA) states in his book "Sunnats" on page 49, that "asking another person to make Istikharah on one's behalf is not substantiated from any Hadith. To make mashwarah' (consult) with someone else is Sunnah."

Sometimes Istikharah becomes a means of greater confusion. A person who does not generally see dreams, nor perceives an inclination towards or away from the object of his Istikharah, now finds himself in a greater predicament. As for the person who does see a dream, he is put through the inconvenience of finding someone to interpret it for him. And if he saw a clear dream, or received an interpretation indicating to one particular option, and thereafter was not able to overcome the obstacles obstructing his path to achieving his aim, this person is left in sheer perplexity.

THE REALITY OF ISTIKHARAH

Moulana Badr-e-"alam Mirthi (RA), the former Shaikhul Hadith of the famous Darul Ulum of Dabhel, India, writes in his footnotes of the popular commentary of Bukhari - Faidul Bari, by Allamah Anwar Shah Kashmiri (RA) regarding the reality of Istikharah. He states: "... in other words, it is sometimes misunderstood from the statements of 'Ulama that it is promised in the Hadith of Istikharah that the heart of a person who performs Istikharah will incline towards one option, whereas many a time the person who performs Istikharah does not perceive such an inclination. In that case, what, then, will be the meaning of the Hadith. This was an ambiguity for which I could find no explanation."

Moulana continues: "Until one day, whilst sitting in the presence of the great 'Mufassir', 'Muhaddith and Allamah of his era, Moulana Shabbir Ahmed Uthmani (RA). I noticed oceans of knowledge gushing forth from him to the "Ulama who were sitting in his noble company. This was his practice after every Jumu'ah. On that day, he was discussing this very mas'alah (matter) and elaborated on it in much detail. It was here that I quenched my thirst, and found a remedy for my malady, and a healing for my heart... He explained that the Hadith of Istikharah does not contain anything pertaining to the inclination or satisfaction of the heart. Had it been such, Rasulullah (Sallallaahu Alayhi Wasallam) would have taught us, in the du'a, to ask Allah to incline the heart towards the most appropriate decision, whereas the Hadith does not say that. The du'a only contains this much, that Allah He should protect him from harm, and He should determine a good fate for him, whatever it may be. And the words (of the du'a): "wa srif anniy" “and turn me away from it" refers to the situation when the heart desires and inclines towards it. (This means that when the heart is desirous to go ahead with the matter regarding which Istikharah is being made, then Allah should turn the heart away from it by removing this desire and inclination from the heart). And the words: “fas rif anniy" "And turn it away from me" is when that inclination is not found, (then Allah should save him from being forced into it.)

Therefore 'protection’ and 'predestination’, both are the doings of the Almighty, as He alone does as He wills. As far as the slave of Allah is concerned, his responsibility is to make du'a, and then proceed in the direction of his choice, as that will be best for him. This means that he will be granted the 'towfiq' (ability) for the best only, and only the best will be made easy for him. Thus Istikharah is an 'amal' (act) that helps to determine the best for a person.

"In essence, once the 'Mustakhir' (i.e. the person who performs the 'amal' of 'Istikharah’) submits himself before Allah, hands his matter over to Allah, asks Him for strength, becomes satisfied with His choice, and begs Him for protection from evil and harm, and to grant him good, Allah accepts it from him, destines good for him, protects him from harm and keeps him in His care. After that, whatever direction he takes, will be for his betterment, even though his heart may be disinclined to it."

Allamah Murtada Zabidi RA states in his famous commentary on "Ihya Ulum: "Shaikhul Akbar (i-e.' Allamah ibnul' Arabi) stated: "... And he should recite the narrated du’a after making salam. This should be done before every important task he wishes to carry out or fulfil. He should then proceed with his task. Hence, if there is good for him in it, Allah will ease the way for him until it is accomplished, and its result will be praiseworthy. However, if the means were not available, and he was unable to accomplish his goal, he should realize that Allah had preferred this for him, and thus should not complain about it, as the outcome, whether it was that he accomplished his pursuit or not, will soon turn out to be praiseworthy."

Hadrat Muhaddith Fadlullah Jilani (RA) says in his commentary on "Al Adabul Mufrad" of Imam Bukhari (RA): "Shaikh Zamlakani RA said: "When a person performs the two raka'at of Istikharah, he should then carry out whatever occurs to him, whether his heart is contented with it or not." He also said: "The Hadith (of Istikharah) does not contain any limitation regarding the complacency and contentment of the heart."

Shaikh Jilani also says regarding this complacency of the heart: "This happens by the grace of Allah, and is not necessary, nor does it always occur. Similarly, Salatul Istikharah is mustahabb, even if he has already made a firm decision before performing the Salah, as has already been mentioned that Istikharah is not a means of discovering the ‘ghaib'(unseen), but rather is a humble supplication unto the Knower of the unseen, the Most Powerful, to bestow the best."

The Power of Dua

The Power of Dua

The dua can change our life, our outlook, and our fate. It is the most potent weapon of a believer.

Once Prophet Muhammad (sal-Allahu-alayhi-wa-sallam) passed by a people who were suffering from some affliction. "Why don't they make dua (prayer) to Allah for protection?" he said. With all the suffering and disasters Muslims are facing in various parts of the world, the question can be directed to all of us today.

It is not that we have forgotten dua completely; we refer to it regularly. But our ideas and practice regarding dua have become distorted. Often it is reduced to the level of a ritual. Generally it is considered when all our efforts have failed --- an act of last resort. It is belittled through actions and sometimes even with words. Is it any wonder that today mostly a mention of dua is meant to indicate the hopelessness of a situation?
What a tragedy, for dua is the most potent weapon of a believer. It can change fate, while no action of ours ever can. It is the essence of ibadah or worship. With it we can never fail; without it we can never succeed. In the proper scheme of things, dua should be the first and the last resort of the believer, with all his plans and actions coming in between.

The most empowering conversation

Dua is conversation with Allah, out Creator, our Lord and Master, the All Knowing, the All Powerful. This act in itself is of extraordinary significance. It is the most uplifting, liberating, empowering, and transforming conversation a person can ever have. We turn to Him because we know that He alone can lift our sufferings and solve our problems. We feel relieved after describing our difficulties to our Creator. We feel empowered after having communicated with the All Mighty. We sense His mercy all around us after talking to the Most Merciful. We get a new commitment to follow His path for that is the only path for success. We feel blessed with each such commitment.

Our first and last action

In every difficulty our first action is dua, as is our last. We ask Allah to show us the way to handle that difficulty; we seek His help in following the path He shows to us; we seek His aid in making our efforts successful. When we fall sick, we know that we cannot find the right doctor without His Will; that the best doctor may not be able to diagnose our condition without His Command; that the best treatment plan will not succeed without His Permission. We make dua for all of these. We make dua before we seek medical help, while we are receiving it and after it has been delivered.

The essence of worship

Dua is the essence of ibadah. A person engaged in dua affirms his belief in Tawheed (monotheism) and shuns belief in all false gods. With each dua his belief in Allah grows. He beseeches Him, affirming his own powerlessness. A person seriously and sincerely engaged in dua understands exactly the relationship between himself and the Creator and affirms it through his actions. That is the essence of worship! Additionally, such a person can never become arrogant or proud, a logical result of true worship.

Our most potent weapon

Dua is our most potent weapon in all struggles of life as well as in jihad in the battlefield. During the battle of Badr, the Prophet Muhammad stood up all night in prayer seeking Allah's help in the battle between unequal armies that would follow the next day. In the decisive battles against the crusaders, Sultan Salatuddin Ayyubi was busy day and night. His days were devoted to Jihad. His nights were spent making dua, crying, seeking Allah's help. This has been the practice of all true mujahideen.

Big and small

We should make it a point to make dua for all things big and small. It is the beginning of wisdom to realize that big and small are arbitrary labels that are totally irrelevant in this context. Nothing is too big for Whom we are asking from; nothing is too small for the one who is asking. That is why we have been taught to ask Allah when we need something as small as shoelaces. We should ask as a beggar, as a destitute person, for that is what we in reality are in relationship to Allah. At the same time we should ask with great hope and conviction that we shall be granted our prayers. We should remember the Hadith: "There is nothing more dear to Allah than a servant making dua to Him." On the other hand, a prayer lacking concentration and conviction is no prayer at all.

All times and all needs

We should make dua at all times, not only during times of distress. The Prophet Muhammad said: "Whosoever desires that Allah answers his duas in unfavorable and difficult conditions, he should make plentiful dua in days of ease and comfort." Also he said: "The person who does not ask from Allah, Allah becomes angry with him."

We should ask for all of our needs: those related to this world as well as those related to the Hereafter. Those who only concentrate on the former are, in effect, announcing that they don't care for their life in the permanent abode. They should blame nobody but themselves for the total ruin in that world that Qur'an assures us awaits them. Those who only concentrate on the later are also showing lack of balance, for we need Allah's help to lead a good life here as well.

All people

We should make dua not only for ourselves but also for our parents, brothers and sisters, spouses and children, relatives and friends, teachers and other benefactors, and destitute and struggling Muslims everywhere. We should pray for them for the good in this world as well as in the Hereafter. The Prophet said: "The dua of a Muslim for his brother (in Islam) in his absence is readily accepted. An angel is appointed to his side. Whenever he makes a beneficial dua for his brother the appointed angel says, 'Aameen. And may you also be blessed with the same.'" [Sahih Muslim]

In the dark ages that we are living in today, everyday brings fresh news about atrocities committed against our brothers in Palestine, Kashmir, India, Afghanistan, Iraq, Chechnya, and the list goes on. And what do we do? We can continue to just feel frustrated and depressed. We can petition the determined perpetrators or a fictional "International Community". We can just forget all this and move on to some other subject. Or we can stand up before Allah and pray for His help, who alone can help. The dua can change our life, our outlook, and our fate. It is the most potent weapon. But it works only for those who try sincerely and seriously to use it.

The Power of Dua

The Power of Dua

The dua can change our life, our outlook, and our fate. It is the most potent weapon of a believer.

Once Prophet Muhammad (sal-Allahu-alayhi-wa-sallam) passed by a people who were suffering from some affliction. "Why don't they make dua (prayer) to Allah for protection?" he said. With all the suffering and disasters Muslims are facing in various parts of the world, the question can be directed to all of us today.

It is not that we have forgotten dua completely; we refer to it regularly. But our ideas and practice regarding dua have become distorted. Often it is reduced to the level of a ritual. Generally it is considered when all our efforts have failed --- an act of last resort. It is belittled through actions and sometimes even with words. Is it any wonder that today mostly a mention of dua is meant to indicate the hopelessness of a situation?
What a tragedy, for dua is the most potent weapon of a believer. It can change fate, while no action of ours ever can. It is the essence of ibadah or worship. With it we can never fail; without it we can never succeed. In the proper scheme of things, dua should be the first and the last resort of the believer, with all his plans and actions coming in between.

The most empowering conversation

Dua is conversation with Allah, out Creator, our Lord and Master, the All Knowing, the All Powerful. This act in itself is of extraordinary significance. It is the most uplifting, liberating, empowering, and transforming conversation a person can ever have. We turn to Him because we know that He alone can lift our sufferings and solve our problems. We feel relieved after describing our difficulties to our Creator. We feel empowered after having communicated with the All Mighty. We sense His mercy all around us after talking to the Most Merciful. We get a new commitment to follow His path for that is the only path for success. We feel blessed with each such commitment.

Our first and last action

In every difficulty our first action is dua, as is our last. We ask Allah to show us the way to handle that difficulty; we seek His help in following the path He shows to us; we seek His aid in making our efforts successful. When we fall sick, we know that we cannot find the right doctor without His Will; that the best doctor may not be able to diagnose our condition without His Command; that the best treatment plan will not succeed without His Permission. We make dua for all of these. We make dua before we seek medical help, while we are receiving it and after it has been delivered.

The essence of worship

Dua is the essence of ibadah. A person engaged in dua affirms his belief in Tawheed (monotheism) and shuns belief in all false gods. With each dua his belief in Allah grows. He beseeches Him, affirming his own powerlessness. A person seriously and sincerely engaged in dua understands exactly the relationship between himself and the Creator and affirms it through his actions. That is the essence of worship! Additionally, such a person can never become arrogant or proud, a logical result of true worship.

Our most potent weapon

Dua is our most potent weapon in all struggles of life as well as in jihad in the battlefield. During the battle of Badr, the Prophet Muhammad stood up all night in prayer seeking Allah's help in the battle between unequal armies that would follow the next day. In the decisive battles against the crusaders, Sultan Salatuddin Ayyubi was busy day and night. His days were devoted to Jihad. His nights were spent making dua, crying, seeking Allah's help. This has been the practice of all true mujahideen.

Big and small

We should make it a point to make dua for all things big and small. It is the beginning of wisdom to realize that big and small are arbitrary labels that are totally irrelevant in this context. Nothing is too big for Whom we are asking from; nothing is too small for the one who is asking. That is why we have been taught to ask Allah when we need something as small as shoelaces. We should ask as a beggar, as a destitute person, for that is what we in reality are in relationship to Allah. At the same time we should ask with great hope and conviction that we shall be granted our prayers. We should remember the Hadith: "There is nothing more dear to Allah than a servant making dua to Him." On the other hand, a prayer lacking concentration and conviction is no prayer at all.

All times and all needs

We should make dua at all times, not only during times of distress. The Prophet Muhammad said: "Whosoever desires that Allah answers his duas in unfavorable and difficult conditions, he should make plentiful dua in days of ease and comfort." Also he said: "The person who does not ask from Allah, Allah becomes angry with him."

We should ask for all of our needs: those related to this world as well as those related to the Hereafter. Those who only concentrate on the former are, in effect, announcing that they don't care for their life in the permanent abode. They should blame nobody but themselves for the total ruin in that world that Qur'an assures us awaits them. Those who only concentrate on the later are also showing lack of balance, for we need Allah's help to lead a good life here as well.

All people

We should make dua not only for ourselves but also for our parents, brothers and sisters, spouses and children, relatives and friends, teachers and other benefactors, and destitute and struggling Muslims everywhere. We should pray for them for the good in this world as well as in the Hereafter. The Prophet said: "The dua of a Muslim for his brother (in Islam) in his absence is readily accepted. An angel is appointed to his side. Whenever he makes a beneficial dua for his brother the appointed angel says, 'Aameen. And may you also be blessed with the same.'" [Sahih Muslim]

In the dark ages that we are living in today, everyday brings fresh news about atrocities committed against our brothers in Palestine, Kashmir, India, Afghanistan, Iraq, Chechnya, and the list goes on. And what do we do? We can continue to just feel frustrated and depressed. We can petition the determined perpetrators or a fictional "International Community". We can just forget all this and move on to some other subject. Or we can stand up before Allah and pray for His help, who alone can help. The dua can change our life, our outlook, and our fate. It is the most potent weapon. But it works only for those who try sincerely and seriously to use it.

Hijab in History

Our commitment to Allah SWT is to trust that He knows what is best for us and that what He has commanded is what is right.
So, what do the Quran and Sunna say about hijab? There are two ayat of the Quran that deal with hijab. These are Surah an-Nur ayah 31 and Surah al-Ahzab ayah 59. Let's look at what these ayat say, and how the Prophet (sAas) has explained them.
Surah an-Nur ayah 31 says:

And say to the faithful women to lower their gazes, and to guard their private parts, and not to display their beauty except what is apparent of it, and to extend their headcoverings (khimars) to cover their bosoms (jaybs), and not to display their beauty except to their husbands, or their fathers, or their husband's fathers, or their sons, or their husband's sons, or their brothers, or their brothers' sons, or their sisters' sons, or their womenfolk, or what their right hands rule (slaves), or the followers from the men who do not feel sexual desire, or the small children to whom the nakedness of women is not apparent, and not to strike their feet (on the ground) so as to make known what they hide of their adornments. And turn in repentance to Allah together, O you the faithful, in order that you are successful

Surah al-Ahzab ayah 59 says:

O Prophet! Say to your wives and your daughters and the women of the faithful to draw their outergarments (jilbabs) close around themselves; that is better that they will be recognized and not annoyed. And God is ever Forgiving, Gentle.

Together, these two ayat lay out seven commandments for Muslim sisters:

1. "to lower their gazes"
2. "to guard their private parts"
3. "not to display their beauty except what is apparent of it"
4. "to extend their headcoverings to cover their bosoms"
5. "not to display their beauty except to their husbands or their fathers..."
6. "not to strike their feet (on the ground) so as to make known what they hide"
7. "to draw their outergarments close around themselves"

As we can see the profit of Hijab, also in the past age, we can se so many ladies wearing Hijab. Maybe that was not called Hijab, just headscarves, Bonnet, Hat, or Chaperon it was depended on the age and periode.

Their Headdresses are profitable for keeping their honour as a manner lady. That was same with Hijab benefit. The manner lady also covering their face when she turn outside. Muslimah also keeping their honour with hijab also, isn`t right?

I will give you some picture of the hijab in any periode.

This both picture is describe the women when Biedermeier periode, It was Louis XVIII being a king in Paris.This is Romantic era, when a ladies turn use beautiful and elegant design, start from the head untill shoes.

Biedermeier fashion with big sleeves

This headdresses called Hennin, was populer at Gothic era when 1200-1480 B.C. Hennin be eqquiped with face covering which is made from luxurios fabric.

And this picture describe about women in Renaissance era, Brand new design was started in Italy. The headdresses is bonnet typical combine with a hat.

And the last picture is describe about women style when Victorian Queen Era in England. I love whole style in victorian age. The furniture, costume, crafting, and many more i cant mention.

So, why does woman choose the minim cloth for their style, if the manner style is covered??? Now, i think we as moslema should be proud of our consistance wearing manner style. Be proud ladies of our style as a moslema!

Forgive me Allah

Allah, I`m always praise to you in the night and in the day.
When before i sleep in my room, i`m always sad, because im not granted to enter Jannah. How fortune Rasulullah and Sahabat can be granted by You.

But, now im realize. That my life only spend not for Islam, still enjoying my useless joyfull. Rasulullah made da`wah till the end of his life, and I? I just a girl. But, now im understand what should i do.

Then I opened my all book at my shelf. I found my self back, my soul back and i loves islam well when i was young. Now I want my life back. I feel like want spread Islam all over the world with this blog. And also with my passion in art and fashion. I`m sure i can change my life with islam.

Now my aim only for Allah, I feel so powerfull when i thankfull to you for my life, for my family, for my everything. I don`t care anymore with people around me talk about. I just feel safe and calm with you, Allah.

How fortune the roses in the garden, they can be a flower in Jannah...Then I???

Forgive me Allah.