Your life is fleeting while you are celebrating the new year!

Your evil deeds are being recorded while you are heedless!

You will not have any excuse when the time is up!

https://youtu.be/C29h3FIgxFs

The similarity between the Fruits of Paradise

وَبَشِّرِ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ ۖ كُلَّمَا رُزِقُوا مِنْهَا مِن ثَمَرَةٍ رِّزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِن قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ وَلَهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَةٌ ۖ وَهُمْ فِيهَا خَالِدُونَ

{And give glad tidings to those who believe and do righteous good deeds, that for them will be Gardens beneath which rivers flow. Every time they will be provided with a fruit therefrom as sustenance, they will say: “This is what we were provided with before,” and they will be given things in resemblance (i.e., in the same form but different in taste). And they will have pure spouses therein (purified from filth and impurity), and they will abide therein forever}
📚 [Surah al-Baqarah (2): 25]


وَأُتُوا بِهِ مُتَشَابِهًا
{and they will be given things in resemblance}

Abu al-Aaliyah said: “The fruits of Paradise look like each other, but the taste is different.”

Ibn Jareer: “They resemble in color and appearance, but not in taste.”

Ikrimah said: “They are similar to the fruits of this life (in resemblance), except that the fruits of Paradise taste better.”

Ibn Abbaas رضي الله عنه said: “Nothing in Paradise resembles anything in the life of this world, except in name.”

In another narration, Ibn Abbaas رضي الله عنه said: “Only the names are similar between what is in this life and what is in Paradise.”
📚[Tafseer Ibn Katheer]

When a person falls sick:

Shaikh al-Uthaymeen رحمه الله said, commenting on the saying of the Prophet صلى الله عليه وسلم:

“When a slave falls ill or travels, then he will get reward similar to that he gets for good deeds practiced at home when in good health” [1]

“The one who (always) desires to do good and is keen about it; if it is from his habit that he used to act upon it but was detained from doing it due to a reason, the reward for the complete deed is (still) written for him.

For example: If the person was in the habit of praying with the congregation in the Masjid, but he was detained from it due to a reason like sleep or sickness or something similar, the complete reward of praying in the congregation will be recorded for him without any deductions (in the reward).”
*******

[1] Saheeh al-Bukhaaree (2996) on the authority of Abu Saeed al-Khudree رضي الله عنه.

💠 Some Rulings Regarding The Intention And The Sunnah Prayer For Al-Istikhaarah:

a. It is clear from Ḥadeeth that the person should perform a two-Rakaat voluntary prayer due to the statement of the Prophet ﷺ: “he should offer a two-Rakaat prayer”. Therefore, the Sunnah of al-Istikhaarah cannot be done by praying just one Rakah or any odd number of Rakaat. [1]

b. The statement of the Prophet ﷺ: “he should offer a two-Rakaat prayer”, indicates that one should not exceed more than two Rakaat, as acts of worship are Tawqeefi (i.e., limited to Textual evidence).

c. The Ḥadeeth indicates that the intention of performing an obligatory prayer cannot be combined with any other intention. This is why he ﷺ said in the Ḥadeeth: “other than the obligatory prayer.” Therefore, it is not valid to perform al-Istikhaarah with the two obligatory Rak`aat of Fajr.

d. His ﷺ saying: “other than the obligatory prayer,” indicates that al-Istikhaarah is valid with the two Rak`aat of Taḥiyyatul-Masjid (prayer upon entering the Masjid) or any other Sunnah prayers, as they are included in the general meaning of: “other than the obligatory prayer.”

e. The scholars are of the opinion that one can perform al-Istikhaarah with the Sunnah prayers, as per the Prophet’s ﷺ statement: “other than the obligatory prayer.” This Ḥadeeth suggests that the intention behind performing the al-Istikhaarah prayer and the two Rak`aat of other voluntary prayers can be combined. The overlap between some acts of worship is permissible under specific conditions outlined in the books of Fiqh (Islaamic Jurisprudence).

f. Before performing al-Istikhaarah, it’s essential to have a clear intention that precedes the Ṣalaah. The Prophet’s ﷺ statement: “If one of you intends to do something, let him offer two Rakaat prayer,” suggests that the person should make the intention for al-Istikhaarah before starting the prayer and maintain it till its completion. Therefore, if someone starts to pray two Rakaat of Sunnah and then intends to perform Duaa al-Istikhaarah after having prayed, the general meaning of the Ḥadeeth suggests this is incorrect. The intention for al-Istikhaarah should be made before beginning the two Rakaat.

g. This Ḥadeeth does not specify which Surahs should be recited while offering the two Rak`aat of al-Istikhaarah. Therefore, the recitation remains general and is not limited to any specific Surah or Aayah.

h. The apparent meaning of the Ḥadeeth supports the view that the supplication for al-Istikhaarah should be made after concluding the prayer with Tasleem, because he ﷺ said: “So let him offer two Rakaat and then say,” which suggests that he ﷺ separated the two Rakaat from the supplication.

📑 NOTES:

[1] The words of the Prophet ﷺ referring to two Rakaat of al-Istikhaarah indicate that it cannot be fulfilled with a prayer of one Rakah, like Witr, nor with a prostration of recitation (Sajdah al-Tilaawah), nor with the funeral prayer (Salaah al-Janaazah). The same ruling applies to Taḥiyyatul Masjid, the Sunnah prayer after Ṭawaaf, or any other Sunnah prayer where the Prophet ﷺ instructed to offer two Rakaat. Example: A person enters the Masjid, prays only one Rakah Witr, and then sits down. In this case, the person has not fulfilled the obligation of Taḥiyyatul Masjid.
Al-`Aynee رحمه الله said:
قَوْله: (فليركع رَكْعَتَيْنِ) ، دَلِيل على أَن ‌السّنة ‌للإستخارة كَونهَا رَكْعَتَيْنِ، فَإِنَّهُ لَا تجزىء الرَّكْعَة الْوَاحِدَة فِي الْإِتْيَان بِسنة الإستخارة
“The statement of the Prophet ﷺ: “Let him offer two Rakaat”, indicates that the Sunnah in al-Istikhaarah is to pray two Rakaat; therefore, one Rak`ah is not sufficient for al-Istikhaarah.” [Umdatul-Qaaree Sharḥ Ṣaḥeeḥ al-Bukhaaree (7/224)]
Al-Shawkaanee رحمه الله said:
قَوْلُهُ: (فَلْيَرْكَعْ رَكْعَتَيْنِ) فِيهِ أَنَّ ‌السُّنَّةَ ‌فِي ‌الِاسْتِخَارَةِ كَوْنُهَا رَكْعَتَيْنِ فَلَا تُجْزِئُ الرَّكْعَةُ الْوَاحِدَةُ
“The statement of the Prophet ﷺ: “Let him offer two Rakaat”, indicates that the Sunnah in al-Istikhaarah is to offer two Rakaat. So, one Rak`ah is not sufficient.” [Nail al-Awṭaar (3/88)]

💠 Learning Through Examples:
The following are a few of the many examples of important matters when the Companions رضي الله عنهم and the Salaf al-Ṣaaleḥ (pious predecessors) performed al-Istikhaarah.

1️⃣ The Companions’ Example:
Did you know that the Companions performed al-Istikhaarah prayer before selecting the type of grave for the Prophet ﷺ?

Anas Ibn Maalik رضي الله عنه narrated:

لَمَّا تُوُفِّيَ النَّبِيُّ صلى الله عليه وسلم كَانَ بِالْمَدِينَةِ رَجُلٌ يَلْحَدُ، وَآخَرُ يَضْرَحُ، فَقَالُوا: نَسْتَخِيرُ رَبَّنَا، وَنَبْعَثُ إِلَيْهِمَا، فَأَيُّهُمَا سُبِقَ تَرَكْنَاهُ، فَأُرْسِلَ إِلَيْهِمَا، فَسَبَقَ صَاحِبُ اللَّحْدِ «فَلَحَدُوا لِلنَّبِيِّ صلى الله عليه وسلم
“When the Prophet ﷺ passed away, there was a man in al-Madeenah who used to make a niche in the grave and another who used to dig graves without a niche. They said: ‘Let us pray al-Istikhaarah to our Lord and call for them both, and whichever of them comes first, we will let him do it.’ So, they were both sent for, and the one who used to make the niche-grave came first, so they made a niche-grave for the Prophet ﷺ.” [1]

2️⃣ Zainab Bint Jaḥsh’s Example:
Zainab Bint Jaḥsh رضي الله عنها performed al-Istikhaarah when she was informed that the Prophet ﷺ had sent a proposal to her.

Anas Ibn Maalik رضي الله عنه narrated:

لَمَّا انْقَضَتْ عِدَّةُ ‌زَيْنَبَ قَالَ رَسُولُ اللهِ ﷺ لِزَيْدٍ: اذْكُرْهَا عَلَيَّ. قَالَ زَيْدٌ: فَانْطَلَقْتُ، فَقُلْتُ: يَا ‌زَيْنَبُ أَبْشِرِي! أَرْسَلَنِي إِلَيْكِ رَسُولُ اللهِ صلى الله عليه وسلم يَذْكُرُكِ. فَقَالَتْ: ‌مَا ‌أَنَا ‌بِصَانِعَةٍ ‌شَيْئًا حَتَّى أَسْتَأْمِرَ رَبِّي، فَقَامَتْ إِلَى مَسْجِدِهَا وَنَزَلَ الْقُرْآنُ وَجَاءَ رَسُولُ اللهِ ﷺ فَدَخَلَ بِغَيْرِ أَمْرٍ
“When the `Iddah of Zainab was over, the Messenger of Allaah ﷺ said to Zaid: “Propose marriage to her on my behalf.” Zaid went and said: “O Zainab, rejoice, for the Messenger of Allaah has sent me to you to propose marriage on his behalf.” She said: “I will not do anything until I consult my Lord.” So she went to the place (inside her house) where she usually prayed and (the Aayah of) the Qur’aan (about her marriage) was revealed. Then the Messenger of Allaah ﷺ came and entered her (home) without any formalities.” [2] [3]

Al-Nawawee رحمه الله commented, saying:

وَلَعَلَّهَا اسْتَخَارَتْ لِخَوْفِهَا مِنْ تَقْصِيرٍ فِي حَقِّهِ ﷺ
“Perhaps she prayed al-Istikhaarah out of fear of falling short in her duties towards the Prophet ﷺ.” [4]

Anas رضي الله عنه narrated:

فَكَانَتْ زَيْنَبُ تَفْخَرُ عَلَى أَزْوَاجِ النَّبِيِّ ﷺ تَقُولُ: زَوَّجَكُنَّ أَهَالِيكُنَّ،
‌وَزَوَّجَنِي ‌اللَّهُ تَعَالَى مِنْ فَوْقِ سَبْعِ سَمَاوَاتٍ
“Zainab used to boast before the other wives of the Prophet ﷺ and used to say: “You were given in marriage by your families, while I was married (to the Prophet) by Allaah from over seven Heavens.” [5]

3️⃣ `Abdullaah Ibn Al-Zubair’s Example:
When the Kabah got damaged during the conflict, Abdullaah Ibn al-Zubair رضي الله عنه was left with the task of demolishing the Ka`bah and rebuilding it, or just repairing the damaged part. So, he said:
إِنِّي ‌مُسْتَخِيرٌ رَبِّي ثَلَاثًا، ثُمَّ عَازِمٌ عَلَى أَمْرِي
“I will seek guidance from my Lord (i.e., perform al-Istikhaarah) three times, and then I will make up (my mind) about this affair.” After performing al-Istikhaarah three times, he decided to demolish the Ka`bah and rebuild it. [6]

4️⃣ Imaam Al-Bukhaaree’s Example:
Whenever Imaam al-Bukhaaree رحمه الله would sit to record the Aḥaadeeth in his Ṣaḥeeḥ, he would perform al-Istikhaarah.

Al-Farbari narrated that Imaam al-Bukhaaree رحمه الله said:

ما أدخلت في الصحيح حديثا إلا بعد أن استخرت الله تعالى وتيقنت صحته
“I did not include any Hadeeth in al-Ṣaḥeeḥ until after I prayed al-Istikhaarah, asking Allaah for guidance, and being certain of its soundness.” [7]

Al-Farbari also narrated that Imaam al-Bukhaaree رحمه الله said:

ما وضعتُ في كتابي الصَّحيح حديثًا إلَّا اغتسلتُ قبل ذلك، وصلَّيتُ ركعتَين
“I did not put in my book al-Ṣaḥeeḥ a single Ḥadeeth except I took a shower before that and prayed two Rak`aat.” [8]

📑 NOTES:
1️⃣ Sunan Ibn Maajah (1557) and graded as “Ḥasan-Ṣaḥeeḥ” by Shaikh al-Albaanee, and there are two supporting chains, see Aḥkaam al-Janaaiz (183)

2️⃣ Ṣaḥeeḥ Muslim (89-1428) and Sunan al-Nasaa’ee (3251) and the wording is his, and graded as “Ṣaḥeeḥ” by Shaikh al-Albaanee. The Aayah is in Surah al-Aḥzaab (33): 37

3️⃣ Al-Ḥaafiẓh Ibn Katheer رحمه الله said: “When Zainab’s marriage to Zaid was over and he had separated from her, Allaah تعالى married her to the Prophet ﷺ, and the One Who was her Wali (guardian) in this marriage was Allaah Himself, in the sense that He revealed to the Prophet ﷺ that he should go in unto her without any Wali, contractual agreement, dowry or witnesses among mankind.” [Tafseer Ibn Katheer]

4️⃣ Sharḥ al-Nawawee on Saḥeeḥ Muslim (9/228)

5️⃣ Ṣaḥeeḥ al-Bukhaaree (7420)

6️⃣ Ṣaḥeeḥ Muslim (402-1333), The Book of Ḥajj, Chapter: Demolition of the Ka`bah and rebuilding it.

7️⃣ Al-Madkhal ilaa Ṣaḥeeḥ al-Bukhaaree (1/76)

8️⃣ Muqaddamah al-Fatḥ (1/490), Tabaqaat al-Ḥanaabilah (1/374), Taareekh Baghdad (2/9), Tahdheeb al-Asmaa wal-Lughaat (1/74/1), Wafiyaat al-‘Ayaan (4/190), Tahdheeb al-Kamaal (no. 1169), Tabaqaat by as-Subki (2/220), and Siyaar ‘Alaam an-Nubala (12/402)

23. Duaa al-Istikhaarah has a clear effect on the heart of the Believer, for it brings him tranquility. When a servant seeks guidance from Allaah and says this supplication, it brings him tranquility in his heart, with which all disturbances and illusions are cut off. The words of the supplication support this, when he says: “If You know that this matter is good for me…” and when he says: “Turn it away from me and turn me away from it, and decree for me what is good wherever it may be, then make me content with it.” The essence of Duaa al-Istikhaarah, specifically, and every other supplication in general, is to worship Allaah, rely on Him, and trust His judgment, and to remove what exists in the heart of man of hesitation, disturbance, and anxiety.

When the supplicant says:

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ
“O Allaah! I ask for Your guidance”

He is seeking Allaah’s Guidance. By saying: اللَّهُمَّ إِنِّي, a person humbles himself and expresses his need for Allaah تعالى, which is the opposite of pride.

The one seeking guidance starts his supplication by saying: اللَّهُمَّ “O Allaah!” He appeals to his Lord through His Divinity, which encompasses worship, as if saying: “You are my Ilaah (You alone I worship), and I am Your servant.” There is no closer being than the One true Lord to His sincere, devout, and humble servant. The person begins with this because of the importance of worship and devotion to Allaah; these are the keys to his supplication.

This has broader implications for a Muslim’s life; he should prioritize acts of worship above all else and acknowledge Allaah’s Oneness in all his actions and words.

Ibn al-Qayyim رحمه الله said:
فإذا قال السائل: اللهم إني أسألك، كأنه قال: ‌أدعو ‌الله ‌الذي ‌له ‌الأسماء ‌الحسنى والصفات العلى بأسمائه وصفاته
“So when the person says: اللهم إني أسألك “O Allaah! I ask You…” it is as if he is saying: “I call upon Allaah, the One who has the Most Beautiful Names and the Loftiest Attributes. I beseech Him by all His Names and Attributes.”” [1]

📑 NOTES:
[1] Tafseer al-Qayyim (1/336)

In Du`aa al-Istikhaarah, the statement of the supplicant: “And I ask You of Your immense Bounty,” also indicates that whatever good Allaah تعالى bestows upon His servant is purely a favor from Him, not a right the servant deserves. Rather, it is due to the perfection of Allaah’s grace. Allaah has no obligations except those that He has obligated upon Himself. Allaah decides matters with His Wisdom.

This results in the believer’s behavior being shaped by complete reliance on Allaah, the reliance of someone who asks for something knowing he has no right to it, but rather the entire matter rests on the generosity and grace of the One being asked.

#37. In Du`aa al-Istikhaarah, at the beginning of the supplication, knowledge is mentioned before power, saying: “I ask for guidance by the virtue of Your knowledge, and I appeal to You to support me with Your Power.” However, in the middle of the supplication, the order is reversed, mentioning power before knowledge, saying, “You are able, and I am not; You know, and I do not.” This is because:

a. At the beginning of the supplication, the supplicant is seeking guidance from his Lord. He is asking Allaah to guide him to what will benefit him and to grant him the ability to do what he is seeking guidance about.

b. In the middle of the Du`aa, the supplicant says: “I ask You from Your immense bounty,” and only Allaah is capable of bestowing His bounty. Hence, the person says: “You are able, and I am not,” mentioning power first because it is connected to attaining Allaah’s bounty.

And Allaah Knows Best.

41. In Du`aa al-Istikhaarah, religion is given precedence over worldly matters, as in the phrase, “in my religion and my livelihood,” and in another narration, “my religion and my worldly life.” This is a matter of prioritizing what is most important.

This teaches the Believer that matters of religion are more important than matters of this world. Indeed, it is so, for whoever’s religion is sound, his worldly life will inevitably be sound. And whoever’s religion is corrupt, his worldly life will be corrupt, even if it is adorned with its finery and embellishments. What good can there be in it without the sweetness of Faith, which brings happiness to the heart, peace to the soul, and the very essence of life? This is something that those with understanding will grasp.

42. The statement of the supplicant: “and my livelihood,” refers to worldly life. Therefore, the one seeking guidance asks his Lord to choose for him that which is good for him in regard to both his religion and his worldly life.

43. Combining the phrases “my religion” and “my livelihood” in good and evil suggests that what is good in a person’s religion benefits his livelihood, and what is bad in a person’s religion harms his livelihood.

This fundamental principle has been disrupted in these times, where worldly concerns have become dominant in people’s lives. Many now base their judgments on worldly well-being, neglecting the well-being of their Faith.

💠 Do Not Forget Your Share Of The Dunya

https://www.facebook.com/share/p/14SCeGf3j22/

💠 A few rulings pertaining to Fasting in the month of Sha`baan
1️⃣ It is Mustahab (preferred) to Fast as many days as possible in Sha`baan
2️⃣ To make up for the missed Fasts of the previous Ramadhaan in Sha`baan
3️⃣ It is disliked to delay the making up of the missed Fasts of the previous Ramadhaan without a valid excuse
4️⃣ Those who did not Fast in the first 15 days, should not fast in the last 15 days of Sha`baan
5️⃣ It is not allowed to Fast a day or two before Ramadhaan
6️⃣ It is not allowed to Fast on the Day of Doubt

🔗 https://ilm4all.blogspot.com/2015/05/a-few-rulings-pertaining-to-fasting-in.html

50. Du`aa al-Istikhaarah also teaches that Allaah has linked causes to their effects, because supplicating to Allaah تبارك وتعالى is one of the causes.

This is part of the moderate approach of Ahl al-Sunnah wal-Jamaa`ah regarding reliance on Allaah. Because this is a point where people are divided into three divisions:

a. One extreme neglects the means while clinging to reliance on Allaah.

b. The other extreme neglects reliance on Allaah while clinging to the means.

c. Ahl al-Sunnah recognizes that true reliance on Allaah is only achieved by taking the necessary steps, so they rely on Allaah through those very means.

Anas Ibn Maalik رضي الله عنه narrated that a man said: “O Messenger of Allaah! Shall I tie it (the camel) and rely (upon Allaah), or leave it loose and rely (upon Allaah)?” He ﷺ said:
اعْقِلْهَا ‌وَتَوَكَّلْ
“Tie it and rely (upon Allah).” 1️⃣

Those who neglect practical efforts yet claim to rely on Allaah are deluded; this is simply wishful thinking, akin to avoiding marriage while expecting Allaah to grant offspring, or to ignoring farming while trusting Allaah for a good harvest. True reliance on Allaah involves effort, while helplessness resembles mere wishful thinking.

NOTE:
1️⃣ Sunan al-Tirmidhee (2517) and graded as “Ḥasan” by Shaikh al-Albaanee

53. The Ḥadeeth of Du`aa al-Istikhaarah teaches that a servant needs three things in the face of the evil that was decreed by Allaah for him:

a. First, that Allaah avert the evil from him. This is why the servant says in his supplication: “Avert it from me.”

b. Second, that Allaah avert the servant from evil, for the servant is ignorant and prone to wrongdoing. This is why it is fitting for him to say in his supplication: “Avert me from it,” for a person may bring evil upon himself as a result of his ignorance.

c. Third, that Allaah decree for him something better than what He تعالى averted from him of evil. This is why he says: “And decree for me what is good.”

d. Fourth, that Allaah makes His servant content with the good He تعالى has decreed for him. Sometimes, a servant’s soul - due to its ignorance - remains attached to its initial desire, which Allaah تعالى has diverted it from. So, he realizes that if he is not content with what Allaah has decreed, his soul stays attached to this desire, and as a result, his life is ruined because he lacks contentment with the new good that has been written for him. This is why the servant says: “Then make me content with it.”

Whoever finds contentment with what Allaah تعالى has decreed experiences peace of mind, tranquility of heart, and his worries are no longer scattered. Allaah تعالى guides his thoughts and makes his life pleasant. He enjoys happiness twice: when Allaah averts evil, and when Allaah decrees good in its place.

To truly understand the importance of this phrase in the Ḥadeeth: “Then make me content with it,” consider the one whom Allaah has blessed with good things, yet he is not satisfied. His soul remains attached to what he missed more than to the good things that Allaah has given him instead. He suffers twice because his current life is not peaceful for him, and he cannot get back what he lost.

C. The Significance Of Seeking Guidance From Allaah In All Our Affairs:

The statement of the great companion Jaabir Ibn `Abdullaah رضي الله عنهما that the Prophet ﷺ used to teach them the way of doing al-Istikhaarah in all matters, just as he taught them a Surah from the Qur’aan, highlights the emphasis that the Prophet ﷺ placed on seeking Allaah’s guidance in all our affairs.

Allaah تعالى said:

﴿وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَوَاهُ بِغَيْرِ هُدًى مِّنَ اللَّهِ﴾
And who is more astray than one who follows his own lusts, without guidance from Allaah?

Who could be more misguided than someone who had the chance to seek guidance from Allaah and seek the straight path that leads to happiness both in this world and the Hereafter, but instead chooses ignorance, depends on his own understanding, and follows his desires? Is there anyone more misguided than such a person?

The significance of this Duaa is also understood from the perspective that the Prophet ﷺ used to supplicate to Allaah تعالى for guidance in the night prayers in Duaa Qunoot in Witr, saying:

اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ
“O Allaah, guide me among those whom You have guided.”

Moreover, even in the daily prayers, the Believers continually seek Allaah’s guidance, particularly in Surah Al-Faatiḥah, where they recite:

﴿اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ﴾
Guide us to the straight path

This plea for guidance is echoed in the Du`aa al-Istikhaarah, a specific supplication taught by Prophet Muhammad ﷺ for seeking Allaah’s guidance in making decisions. By engaging in al-Istikhaarah, we adhere to a Sunnah and cultivate our trust in Allaah’s Supreme Wisdom.

Makḥool narrated that Ibn `Umar رضي الله عنه said: “A man performs al-Istikhaarah, seeking guidance from Allaah تبارك وتعالى. So, Allaah تعالى chooses for him, but the person becomes angry with his Lord عز وجل. However, he soon looks at the outcome and finds it to be better for him.”

📚 [al-Zuhd of Ibn al-Mubaarak (1740)]

The Aḥaadeeth about Duaa al-Istikhaarah, with slight variations in wording, have been narrated by numerous Companions. Some narrations emphasize that the Prophet ﷺ himself would perform al-Istikhaarah to seek Allaah’s guidance whenever he intended to do something, as mentioned in the narrations of Abu Bakr and Ibn Masood رضي الله عنهما. Other narrations highlight that he ﷺ emphasized teaching his Companions how to perform al-Istikhaarah, as if teaching a Surah from the Qur’aan, as reported by Jaabir, Ibn Masood, Ibn Abbaas, and Ibn Umar رضي الله عنهم. Additionally, some narrations also mention that the Companions would perform al-Istikhaarah whenever there was a need, as mentioned in the narrations of Anas, Zainab, Umar Ibn al-Khaṭṭaab, Abdullaah Ibn Zubair رضي الله عنهم.

All of this shows that performing Ṣalaah al-Istikhaarah is a well-established Sunnah and was widely practiced by the Companions and those who followed them.

Thirteen or more Companions have narrated about al-Istikhaarah and its importance:

a. Jaabir Ibn Abdullaah رضي الله عنهما
b. Abu Saeed al-Khuḍhree رضي الله عنه
c. Abu Hurairah رضي الله عنه
d. Abdullaah Ibn Masood رضي الله عنه
e. Abdullaah Ibn Abbaas رضي الله عنهما
f. Abdullaah Ibn Umar رضي الله عنهما
g. Abu Bakr رضي الله عنه
h. Abu Ayyoob al-Anṣaaree رضي الله عنه
i. Sad Ibn Abee Waqqaaṣ رضي الله عنه
j. Anas رضي الله عنه
k. Zainab رضي الله عنه
l. Abdullaah Ibn Zubair رضي الله عنه
m. Umar Ibn al-Khaṭṭaab رضي الله عنه