Question: What is Istikhara? What is its benefit? When and who should perform it? Also, what is its Masnoon (Sunnah) method and dua (supplication)?
Answer:
Alhamdulillah (All praise is for Allah):
Today, everyone is worried—some about relationships, some about business, and some about jobs. In these situations, everyone searches for ‘wazifas’ (litanies). Then, most people, due to lack of knowledge and falling prey to self-interested practitioners (amils), waste money on fabricated rituals, litanies, and in the name of Istikhara. They don’t even try to understand the original meaning and concept of Istikhara and just assign it to some ‘Amil Baba’ (practitioner) saying, ‘Please perform Istikhara for us.’ Then, by believing the false and true things they are told, they keep getting caught in their trap.
Today, Insha’Allah (God willing), we will study Istikhara in complete detail.
Seeking goodness and well-being in any matter is called Istikhara.
It is a two-rak’at (unit) prayer and a specific supplication (dua) through which Allah Ta’ala is asked for goodness and a positive outcome in a matter. Or, it is seeking Allah Ta’ala’s help in choosing one of two things or in deciding whether to do or leave something.
The virtue of Istikhara can be easily understood from the fact that through it, a servant asks his Lord for guidance in a matter and requests goodness and a blessed outcome.
Sayyiduna Sa’d ibn Abi Waqqas (RA) narrates that the Messenger of Allah (PBUH) said, “Seeking Istikhara from Allah Ta’ala and being pleased with His decision is a sign of a person’s good fortune, while not seeking Istikhara from Allah Ta’ala and not being pleased with His decision is a sign of a person’s misfortune.”
(Musnad Ahmad, 1/168)
The Prophet (PBUH) used to encourage the Sahaba (RA) to perform Istikhara and would also teach it to them. He (PBUH) taught them its method, etiquette, rulings, virtues, and wording.
Sayyiduna Jabir (RA) narrates that:
“The Prophet (PBUH) used to teach us Istikhara in all matters just as he used to teach us a Surah from the Holy Quran.”
(Sahih Bukhari, Book of Supplications, Hadith No: 6382)
From this narration, it is clear that the Sahaba (RA) compared the teaching of Istikhara to the teaching of the Holy Quran. From this, it is not difficult to gauge its importance.
Allama Mubarakpuri (may Allah have mercy on him) says:
“In view of the great benefit and limitless advantage of Istikhara, its teaching has been compared to the teaching of the Holy Quran.”
(Tuhfat al-Ahwadhi, 2/506)
Imam Ibn Taymiyyah (may Allah have mercy on him) says:
“The one who seeks goodness (khair) from Allah Ta’ala, consults the creation, and remains steadfast in his affair will never face regret.”
(Al-Kalim At-Tayyib, p. 71)
Many hadiths indicate that the person who maintains a connection with Allah Ta’ala at all times, seeks goodness and well-being from his Lord in every matter, and asks the True Owner for success and prosperity in every task—Allah Ta’ala never lets such a person go to waste. Instead, He rectifies his affairs and bestows blessings (barakah) in his provision, lifespan, wealth, and family. The characteristic of a believer is that when he faces a matter, he consults his sincere, faithful brothers. They also give him the best and most beneficial advice with complete sincerity and devotion. After that, when he seeks goodness and well-being from his Lord, even his ruined affairs are set right, and he attains goodness in every way.
There is no doubt that the greatest wisdom of Istikhara is for a person to remain connected to his Lord at all times and to seek goodness from Allah (Glorified is He) in every task and every situation.
However, for further clarification, the wisdom of Istikhara can be stated in the following points:
(1) Connection with Allah Ta’ala:
Allah Ta’ala created man and blessed him with countless apparent and hidden blessings. This shows that the Lord of the worlds is a well-wisher of humans and loves them. It also shows that Allah Ta’ala wants people to remain connected to their Owner at all times and establish a relationship with Him in various ways. Istikhara is the practical interpretation of this connection.
(2) Affirmation of Tawhid al-Uluhiyyah:
Just as Istikhara is a means of seeking goodness for a Muslim, it is also a lesson in Tawhid al-Uluhiyyah (Oneness of Worship) for him. From this, every Muslim can easily deduce that the power to avert calamity and create goodness and betterment belongs only to that True Owner who created man, protected him, and blessed him with innumerable bounties, while none among the creation possesses this power or ability.
(3) Tawakkul (Trust in Allah):
Istikhara is a cause for Tawakkul in Allah Ta’ala. The Muslim becomes firmly convinced that if Allah Ta’ala wishes to benefit him, no one can stop that goodness, and if He wishes to harm him, no one can save him.
(4) Eradication of Ignorant Customs:
In the Era of Ignorance (Jahiliyyah), people used to practice divination by writing phrases on arrows like “My Lord has commanded me” or “My Lord has forbidden me,” and they would make their decisions in various matters based on this custom. With the advent of Islam, all such customs were abolished. However, considering the needs of the people, they were encouraged to perform Istikhara, which replaced a major ritual with the beautiful act of two rak’at prayer and dua.
You have already noted the saying of Ibn Taymiyyah (may Allah have mercy on him):
“The one who seeks goodness (khair) from Allah Ta’ala, consults the creation, and remains steadfast in his affair will never face regret.”
(Al-Kalim At-Tayyib, p. 71)
(5) Attaining Benefit and Repelling Harm:
The wisdom of Istikhara is also that attaining benefit becomes easy and possible for people, and harm and loss are repelled from them. This is also a fundamental objective and the spirit of the religion of Islam.
(1) Purity (Taharah):
Both internal and external purity should be observed. Keep your clothes, body, and surroundings clean. Strive to stay away from the filth of sins.
(2) Intention (Niyyah):
The person performing Istikhara should keep in mind that Istikhara is an act of worship, which is useless without intention. The intention should be solely from the heart; articulating the words (of intention) is not proven from any hadith.
(3) Complete Focus:
He should feel that he is trying to seek goodness and well-being from his Lord; therefore, he should perform Istikhara with full attention and concentration.
(4) Abandoning Sins:
If he is committing any sin, he should abandon it immediately, repent to Allah Ta’ala, and then perform Istikhara for the matter at hand.
(5) Etiquette of Dua:
While observing the general etiquette of dua, the dua of Istikhara should also begin with the praise and glorification of Allah Ta’ala and then sending Durood and Salam (blessings and peace) upon the Prophet (PBUH). Remember that the masnoon (Sunnah) words of Durood are the same ones we recite in Salah, known as Durood-e-Ibrahimi.
(6) Lawful Sustenance (Halal Rizq):
One of the etiquettes of dua is that one’s sustenance is lawful (halal). For one who consumes morsels of unlawful (haram) sustenance, no act of worship, not even prayer (Salah), is accepted, so how can Istikhara be beneficial?
(7) Complete Certainty:
He should have complete certainty that, based on the Istikhara, Allah Ta’ala will make the best decision for him, and that this matter will be a cause of success and betterment for him in this world and the Hereafter.
Some scholars have called Istikhara ‘Mustahabb’ (recommended and liked in the view of Shari’ah), and some have called it ‘Ja’iz’ (permissible). However, Istikhara is not ‘Wajib’ (obligatory).
Sayyiduna Jabir (RA) narrates that the Prophet (PBUH) said:
“When one of you is concerned about a matter, he should perform Istikhara.” (Sahih Bukhari, Kitab al-Tahajjud, Bab Ma Ja’a fi al-Tatawwu’ Mathna Mathna)
The Prophet’s (PBUH) manner confirms this. That Istikhara is not obligatory. Rather, it depends on the person’s will whether he performs Istikhara or not. Various proofs indicate that Istikhara is ‘Mustahabb’ (recommended) as it is a means of establishing the best relationship with Allah Ta’ala.
If we ponder, it is not difficult to realize that Istikhara is a constant necessity for a Muslim because asking Allah Ta’ala for betterment and goodness is the need of every Muslim at all times and in all situations. However, clarification on this topic is provided in the form of a few points.
Deliverance from Worry
Sometimes, a person is unable to make a decision due to various reasons. In a state of confusion and worry, he cannot reach a conclusion. In this situation, the Prophet (PBUH) has commanded us to perform Istikhara, so that the person may pray two rak’at, ask Allah Ta’ala for goodness, and find relief from the worrisome situation.
We do not hesitate to say that Istikhara is a source of great comfort and reassurance for a Muslim. When a person doesn’t understand what to do and what not to do, he extends his hand in supplication to his Lord for special guidance. He asks Him for goodness and well-being and requests to choose the beneficial path. Then Allah Ta’ala opens the doors of success and betterment for him, and his worries come to an end.
Allah Ta’ala says:
(I seek refuge in Allah from the accursed Satan)
(In the name of Allah, the Most Gracious, the Most Merciful)
﴿اللَّـهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُمَاتِ أُولَـئِكَ أَصْحَابُ النَّارِ هُمْ فِihَا خَالِدُونَ﴾ (2-البقرة:257)
"Allah is the ally of those who believe. He brings them out from darknesses into the light. And those who disbelieve - their allies are Taghut. They take them out of the light into darknesses. Those are the companions of the Fire; they will abide eternally therein." (2-Al-Baqarah: 257)
Guidance for the Future
Every person tries to ensure that whatever work he starts, he gains benefit from it and not loss. But the reality is that he has no idea what the outcome of his initiated project or chosen work will be. Because knowledge of the unseen (ghayb) is only with the Lord of the worlds. People are very cautious and concerned about trade, employment, marriage, business, etc. Although by performing Istikhara, a person cannot gain knowledge of the unseen future, it is certain that his heart finds contentment in starting or not starting a task. And this (guidance) is indeed a cause of benefit for him.
There is no specific time set for the Istikhara prayer and dua. There is likely no evidence in the Quran and Hadith that mentions a specific time for Istikhara. A person can perform Istikhara whenever a matter arises. However, according to some scholars, it is better not to perform Istikhara during the ‘Makruh’ (disliked) times for prayer!
If a person performs Istikhara for a matter, but no result or decision becomes apparent to him, is it permissible for him to perform Istikhara repeatedly?
Some scholars have clarified this, and a group of jurists (Fuqaha) are also of the opinion that if no result becomes apparent to someone after Istikhara, it is permissible for him to perform Istikhara three times.
Their evidence is that Istikhara is a dua, and the Prophet (PBUH) used to make dua at least three times.
(Sahih Muslim, Kitab al-Jihad wa al-Siyar, Bab Ma Laqi al-Nabi min Adha al-Mushrikin wa al-Munafiqin: 120/12)
If he reaches a conclusion the first time, there is no need to perform Istikhara a second time. This is only when the situation is not clear to him.
Remember that the commandments Allah Ta’ala has imposed on the Muslim Ummah are of five types:
(1) One of them is ‘Wajib’ (Obligatory), meaning matters that are obligatory to act upon. Istikhara is not permissible in such matters because it is already incumbent upon a person to perform them.
(2) One of them is ‘Haram’ (Forbidden), meaning matters from which every Muslim must abstain. Committing them is a sin and a cause for punishment. Istikhara is also not permissible in such matters, because it is necessary to stay away from them.
(3) One of them is ‘Mustahabb’ (Recommended), meaning matters whose observance is highly liked in the view of Shari’ah. Istikhara is of no benefit in such matters either, because for a deed about which the Shari’ah has already expressed its preference, there is no special need to ask Allah Ta’ala for advice.
(4) One of them is ‘Makruh’ (Disliked), meaning actions that are disliked in Shari’ah. The Lawgiver (Shari’) has not considered their commission to be good; rather, insistence and continuity in them can lead to entering the domain of ‘Haram’. Istikhara is also not permissible in such matters.
(5) The last type, in which Istikhara is permissible and recommended, is ‘Mubah’ (Permissible), meaning permissible matters, in which Allah Ta’ala has given the Muslim a choice to do them or not.
For example, choosing one of two permissible matters—whether to choose one of them or not, or which one to choose. In such matters, Istikhara is permissible and beneficial. Or, performing Istikhara before starting a permissible task, whether this task is beneficial for him to start or if it is useless and he should leave it.
Marriage is a most important stage in a person’s life. The choice of a life partner should be made with extreme care. If there is harmony between husband and wife, and they are considerate of each other’s natural inclinations, habits, likes, and dislikes, such a home is like paradise. And, Allah forbid, if the situation is the opposite, one faces torment in this world itself. Our misfortune is that we see severe excesses and mistakes in marriage decisions from both parents and children. Parents usually choose unsuitable matches for marriage within relatives or out of greed, the result of which is nothing but ruin. Similarly, children, rejecting realities, get entangled in absurdities like ‘Love Marriage,’ which is a temporary and emotional decision, the outcome of which appears in a very dreadful form after a short time. To avoid all these calamities, Istikhara is a powerful weapon in which the chances of failure are close to none.
I would also like to add at this point that considering the importance of marriage, the Prophet (PBUH) specifically commanded to perform Istikhara for it. Although he (PBUH) mentioned Istikhara in general terms, which includes marriage, its special mention is a living proof of its importance.
Sayyiduna Abu Ayyub Ansari (RA), mentioning the hadith specifically for Istikhara for marriage, says that the Messenger of Allah (PBUH) said:
“Perform wudu (ablution) in the best way, then pray the Salah (prayer) that Allah Ta’ala has destined for you, then praise and glorify Allah Ta’ala,” then say:
﴿اللَّهُمَّ إِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ، فَإِنْ رَأَيْتَ لِي فِي فُلَانَةِ ( تسميھا باسمھا . . .) خَيْرَاً فِي دِينِي وَدُنْيَايَ وَآخِرَتِي فَاقْدُرْهَا لِي وَإِنْ كَانَ غَيْرُهَا خَيْرٌ لِي مِنْهَا فِي دِينِي وَآخِرَتِي فاقض لِي بھا او قال فَاقْدُرْهَا لِي ﴾
(Mustadrak Hakim, Kitab Salat al-Tatawwu’, Bab al-Istikhara fi Khutbat al-Nikah: 1/314)
(Shuaib Al-Arnaut (1438 H), Takhrij Al-Musnad 23596 • Sahih li-ghayrihi)
“O Allah, You have power, and I have no power. You know, and I do not know, and You are the Knower of the unseen. If You see that in ‘Fulanah’ (mention her name…) there is goodness for me in my religion, my worldly life, and my Hereafter, then decree her for me. And if someone else is better for me than her in my religion and my Hereafter, then decree her for me” or he said, “then destine her for me.”
In light of the hadiths, we can say that one who performs Istikhara to Allah Ta’ala regarding marriage does not fail. Because if he asks Allah Ta’ala for betterment and goodness with sincerity, Allah Ta’ala never makes an unsuitable decision for him.
In light of this hadith, it can also be said that parents, when choosing a match for their children, can perform Istikhara as to whether they should marry their daughter or son in this place or not. Allah Ta’ala will make the best decision for them.
Among us, most people are of the belief that it is necessary to see something in a dream after Istikhara so that the result of the Istikhara can be known.
This view is not correct because the Prophet (PBUH) did not clarify this in any hadith, nor did the Salaf (early scholars) indicate that a dream must come after Istikhara, or that someone must speak in a dream, or that guidance must be received in some way.
The real point is that Allah Ta’ala reassures the person’s heart in some way, in the form of tranquility and contentment. If, after Istikhara, a person’s heart inclines towards a particular direction, the person should take Allah’s name and adopt it. And if his heart inclines towards leaving that task, he should leave it.
The renowned religious scholar Janab Ata’ullah Hanif (may Allah have mercy on him) says: “There is no indication in the hadith that a person must have a dream after Istikhara. People think that Istikhara is a means of news from Allah Ta’ala. For this, they have created several self-made rules and regulations, and if they do not have a dream, they try to get someone else to perform Istikhara.”
(Al-Ta’liqat al-Salafiyyah ‘ala Sunan al-Nasa’i, 2/67)
From the aforementioned discussion, it is proven that it is not necessary to have a dream after Istikhara. Some people perform Istikhara only at bedtime for this purpose, so they can see something in their dreams. This view is not correct. Istikhara can be performed at any time. Neither is a time specified in the blessed hadiths, nor is the condition of a dream attached to it.
We have already stated that before Istikhara, he should empty his mind of all inclinations and worries, then offer two rak’at of prayer before Allah Ta’ala and raise his hands in dua. He should ask for goodness and betterment from Him, pleading by Allah Ta’ala’s knowledge and power. After that, whatever becomes apparent to him, in whatever way, he should try to act upon it, and whichever way his heart inclines, he should try to adopt it.
He should consult sincere companions before Istikhara and act upon his heart’s inclination after Istikhara. He should not fall into doubt. He should seek help from Allah Ta’ala and rid himself of worry. The Owner of the universe will make the best decision for him.
If no result or inclination of the heart becomes apparent to him after performing Istikhara once, he should perform Istikhara at least three times. Because Istikhara is a dua, and the Prophet (PBUH) used to make dua three times, as has passed. By this action, Insha’Allah, some path will surely become clear for him.
Some people perform Istikhara numerous times and wait for a proclamation to be handed to them in their sleep, on which all the details are written word for word. Only then will the result of the Istikhara be complete, and the fruit of their labor will be in their hands. This is an extremist and ignorant-based thought. We have already mentioned that after Istikhara, the inclination of the heart is the result of the Istikhara. Therefore, trusting in Allah Ta’ala, one should act upon that inclination.
Whatever result becomes apparent to the person performing Istikhara, or whichever way his heart inclines, it is necessary to be pleased with it and accept it with happiness, because the goodness and well-being lie in it. It is as if this is a matter that Allah Ta’ala has chosen and guided towards. He should accept it with full desire and contentment and act upon it with complete reassurance. He should not try to reject it. He should realize that Allah Ta’ala’s decision regarding unseen matters is beyond his intellect, and Allah Ta’ala’s guidance is above human likes and dislikes. It is very possible that what he ostensibly considers bad is, in reality, better, and what he ostensibly considers good is, in reality, harmful for him.
Imam Ibn al-Qayyim (may Allah have mercy on him) says:
“Allah Ta’ala’s decision is better for a person because the Prophet (PBUH) said, ‘Allah Ta’ala is astonished (pleased) by every affair of the believing servant. If he attains goodness and well-being, he thanks Allah Ta’ala, and that is better for him. And if any affliction befalls him, he is patient… (This is possible) only for a believer.'”
(Sahih Muslim, Kitab al-Zuhd wa al-Raqaiq, Bab al-Mu’min Amruhu Kulluhu Khayr: 18/100)
(After mentioning this hadith) he further says:
“A person’s good fortune is this: whatever Allah Ta’ala has chosen for the servant, he is pleased with it. And misfortune is this: whatever the Lord has chosen for the servant, he dislikes it. That is why Allah Ta’ala has praised those who are pleased with destiny (qadr). It is a sign of a believing servant that he is patient in calamity, thankful in times of happiness, and pleased with the decree of Allah Ta’ala. He speaks the truth when he meets (people) and does not curse even his enemies.”
(Madarij al-Salikin 210)
Like Zaynab (RA), when the Prophet (PBUH) sent her a proposal of marriage, she said: “I will not do anything until I consult (perform Istikhara) my Lord.” And she got up and went to her place of prayer…
(Sahih Muslim, Hadith No-3502)
First, consult with good relatives or friends who know about the relevant business or the people (of the proposal). Because there is goodness in consultation.
If you do not know about something, there is goodness in consulting those who do know, and you can be saved from loss.
وَ شَاوِرۡہُمۡ فِی الۡاَمۡرِ ۚ فَاِذَا عَزَمۡتَ فَتَوَکَّلۡ عَلَی اللّٰہِ ؕ اِنَّ اللّٰہَ یُحِبُّ الۡمُتَوَکِّلِیۡنَ
(Surah Aal ‘Imran: 159)
"And consult them in the matter. Then, when you have taken a decision, put your trust in Allah. Certainly, Allah loves those who put their trust (in Him)."
A person should clear his mind before performing Istikhara, meaning he should leave aside specific inclinations and his own leaning towards one side, and ask Allah Ta’ala for goodness and well-being. He should present his request to the Lord with complete sincerity. Surely, Allah Ta’ala will make the best decision for him.
Among us, people have invented strange and peculiar methods regarding Istikhara. Mentioning them is useless and would cause lengthiness. However, studying the pure Sunnah reveals the following method of Istikhara:
(1) When a person faces an important issue, he should immediately make the intention (form the mindset) for Istikhara so that he can seek goodness and well-being from his Lord.
(2) Perform complete wudu (ablution) just like for prayer.
(3) Offer two rak’at of prayer other than the obligatory (fard) prayer. It should be prayed just like a normal prayer; there is no special method or recitation.
(4) After finishing the prayer, recite the specific dua for Istikhara.
(5) First, recite the praise and glorification of Allah Ta’ala, then send Durood and Salam upon the Prophet (PBUH), and then recite the dua of Istikhara.
Sayyiduna Abu Ayyub Ansari (RA), mentioning the hadith specifically for Istikhara for marriage, says that the Messenger of Allah (PBUH) said:
“Perform wudu (ablution) in the best way, then pray the Salah (prayer) that Allah Ta’ala has destined for you, then praise and glorify Allah Ta’ala,” then say:
﴿ اللَّهُمَّ إِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ، وَتَعْلَمُ وَلَا أَعْلَمُ، وَأَنْتَ عَلَّامُ الْغُيُوبِ، فَإِنْ رَأَيْتَ لِي فِي فُلَانَةَ (تُسَمَّى بِاسْمِهَا…) خَيْرًا فِي دِينِي وَدُنْيَايَ وَآخِرَتِي فَاقْدُرْهَا لِي، وَإِنْ كَانَ غَيْرُهَا خَيْرًا لِي مِنْهَا فِي دِينِي وَآخِرَتِي فَاقْضِ لِي بِهِ، أَوْ قَالَ: فَاقْدُرْهَا لِي ﴾
(Mustadrak Hakim, Kitab Salat al-Tatawwu’, Bab al-Istikhara fi Khutbat al-Nikah: 1/314)
(Shuaib Al-Arnaut (1438 H), Takhrij Al-Musnad 23596 • Sahih li-ghayrihi)
اَللّٰھُمَّ اِنِّیْٓ اَسْتَخِیْرُکَ بِعِلْمِکَ وَاَسْتَقْدِرُکَ بِقُدْرَتِکَ وَاَسْئَلُکَ مِنْ فَضْلِکَ الْعَظِیْمِ فَاِنَّکَ تَقْدِرُ وَلَآ اَقْدِرُ وَتَعْلَمُ وَلَآ اَعْلَمُ وَاَنْتَ عَلَّامُ الْغُیُوْبِ، اَللّٰھُمَّ اِنْ کُنْتَ تَعْلَمُ اَنَّ (ھٰذَا الْاَمْرَ) خَیْرٌ لِّیْ فِیْ دِیْنِیْ وَمَعَاشِیْ وَعَاقِبَۃِ اَمْرِیْ فَاقْدُرْہُ لِیْ وَیَسِّرْہُ لِیْ ثُمَّ بَارِکْ لِیْ فِیْہِ وَاِنْ کُنْتَ تَعْلَمُ اَنَّ (ھٰذَا الْاَمْرَ) شَرٌّ لِّیْ فِیْ دِیْنِیْ وَمَعَاشِیْ وَعَاقِبَۃِ اَمْرِیْ فَاصْرِفْہُ عَنِّیْ وَاصْرِفْنِیْ عَنْہُ وَاقْدُرْ لِیَ الْخَیْرَ حَیْثُ کَانَ ثُمَّ اَرْضِنِیْ بِہٖ
“O Allah! Indeed, I seek goodness from You through Your knowledge, and I seek power from You through Your power, and I ask You from Your great bounty. For You have power, and I have no power. You know, and I do not know, and You are the Knower of the unseen. O Allah! If You know that indeed (this matter) is good for me in my religion, my livelihood, and the outcome of my affair, then decree it for me and make it easy for me, then put blessing in it for me.
And if You know that indeed (this matter) is bad for me in my religion, my livelihood, and the outcome of my affair, then turn it away from me and turn me away from it. And decree goodness for me wherever it may be, then make me content with it.”
Where it is written in brackets (this matter), mention your need or your issue there, i.e., the matter at hand, the business, or the name of the girl or boy for the proposal.
Even if one cannot say the name, there must be an intention and indication in the heart towards that matter or that proposal for which one is performing Istikhara.
And the Istikhara is complete…!
(And Allah Ta’ala knows best what is correct.)
Refrence:https://alfurqan.info/problems/755
Understand the Shari'ah stance on Muslim men/women marrying disbelievers (Kafir) or polytheists (Mushrik), with Quranic evidence, Hadith, and scholarly views… Read More
Learn the Sunnah way of wiping the head during Wudu for men and women with long hair, plus rulings on… Read More
Discover the Shari'ah status of sprinkling water on private parts post-Wudu, its Sunnah basis from Hadith, and whether Wudu remains… Read More
Detailed Shariah ruling: Praying bareheaded is completely valid and permissible for men; covering the head is Mustahab in daily life… Read More
Explore Sharia rulings on head shaving for men and women during Hajj/Umrah (Sunnah for men, trimming for women) and whether… Read More
Explore the Islamic perspective on Jahez (dowry), its permissible and impermissible forms, and whether Prophet Muhammad (ﷺ) gave dowry to… Read More