📑 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)
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)
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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.
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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)
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)
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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.
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.
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#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.
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.
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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.
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.
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💠 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
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
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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
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
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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.
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.
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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 Du
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.
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 Du
aa 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.
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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)]
📚 [al-Zuhd of Ibn al-Mubaarak (1740)]
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The Aḥaadeeth about Du
b. Abu Sa
j. Anas رضي الله عنه
k. Zainab رضي الله عنه
l.
aa 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 عنهماb. Abu Sa
eed 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 عنهj. Anas رضي الله عنه
k. Zainab رضي الله عنه
l.
Abdullaah Ibn Zubair رضي الله عنه
m. Umar Ibn al-Khaṭṭaab رضي الله عنه💯2