#708: Ruling on Salātu al-Istikhārah
QUESTION.
WHEN TO RECITE THE DU’A IN SALĀTUL ISTIKHĀRAH AND THE SIGNS OF THE BETTER CHOICE
Is the dua of istikhara as taught by RosululLoh to be said during the solah or after the solah. Secondly what are the signs to go ahead or not to go ahead with such decision put forward during the istikhara?
ANSWER
Alhamdulillāh!
Know verily – may the blessings of Allāh Ta’āla be upon you that, there are different opinions regarding whether the Du’a of Alistikhāh should be said during Salāt or after Salāt.
The majority of the ‘Ulama amongst the Hanafis, Malikis, Shāfi’īs and Hanbalis school of thoughts are of the opinion that the Du’a is recommended to be said after the Salāt.
And their evidence is based on the Hadīth of the Alistikhāh reported by Jābir Radiyallāhu anhu, were the Rasūl salallāhu a’layhi wasallam said:
_إذا هم أحدكم بالأمر فليركع من غير الفريضة، ثم ليقل:…_
“If any one of you is concerned about a decision he has to make, then let him pray two rakahs of non-obligatory prayer, then say:…”
The word “ثم” indicates ‘thereafter’ . That means after observing the prayer, the du’a should be recited.
Shaykh Al-‘Uthaymīn Rahimahullāh said:
The Du’a should be said after making salām in accordance to the text of the hadīth where the prophet salallāhu a’layhi wasallam said: “then let him pray two rakahs of non-obligatory prayer, then say:'” This implies that the Du’a should be done after making two raka’āt. As for dua that is not that of Alistikhārah, then what is most beloved for the one who wish to call upon Allāh Azzawajal is for him to do that before making salām
However, some ‘Ulama upheld that the Du’a can be said within the Salāt during sujūd.
They based their argument on the fact that, the majority of the Du’a of the Rasūl salallāhu a’layhi wasallam was done within the salah not after Salām.
Shaykhu Al-Islām Ibn Taimiyah Rahimahullāh said:
It is permissible to say the Du’a during the Salāt of Al-istikhārah or other Salāt before making salām or after saying salām. Even though, saying the Du’a before salam is preferable, because one is still within the Salāt, and the majority of the Du’a of the prophet salallāhu a’layhi wasallam was made during Salāt.
Ibn Hajar Rahimahullāh also said in fat’hu-Al-Bārī in the shar’h of the Hadith{Alistikhārah}#1166:
Ibn Hajar said:
The phrase then “let him say” indicates that the Du’a should be said after finishing the prayer, and the word thumma (then) may means after reciting all the words of the Salāt and before making salām.
This is also the opinion of Al-‘adawī amongst the Mālik maz’hab that the Du’a can be said during sujūd while in Salāt or after the tashah’hud.
That said, what is closest to the content of the Hadith amongst the two opinions is that, the Du’a should be said after the Salāt. And Allāh knows best.
As for the signs which shows the matter is best for one, then, the majority of the ‘Ulamā are of the opinion that one’s heart will be contented with the matter.
This is based on the Hadīth where the Rasūl salallāhu a’layhi wasallam said:
Oh Anas, if you want to embark on a matter, then counsel your Lord regarding it seven times, then which ever one your heart is inclined to, is the best.
However, the Hadīth was declared as Da’īf by Imām An-nawawī in the book “Al-Azkār”. Al-‘Iraqī also declared it as Da’īf in ” Tuhfatu -Al-Abrār”.
Shaykh Islām Ibn Taimiyah Rahimahullāh said:
If he seeks the counsel of Allāh in an affair, then what is more pleased to his heart is what Allāh has chosen for him to be the best.
Ref:Majmu’u Al-Fatāwah 10/539
However, Az-zamalakānī amongst the Shāfi’i mazhab argued that:
It is not a condition that the heart must be pleased with the matter, for if one has counselled one’s Lord for a matter, then one should go for what is more obvious, whether ones heart is pleased with it or not, for that is best for one, and there is no where in the Hadīth that shows that one’s heart must be pleased with it.
That said, what is apparent in the Hadīth of Jābir radiyallāhu anhu regarding the Du’a of Al-istikhārah where the Rasūl salallāhu a’layhi wasallam said:
….اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الَأمْرَ (وَيُسَمِّي حَاجَتَه) خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي، فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ، وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي، فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي بِهِ.
….O Allah, if You know that this matter (mention the matter) is good for me in my religion and in my life and for my welfare in the life to come in both the short term and the long term, then ordain it for me and make it easy for me, then bless me in it. And if You know that this matter is bad for me in my religion and in my life and for my welfare in the life to come in both the short term and the long term, then distance it from me, and distance me from it, and ordain for me what is good wherever it may be, and help me to be content with it.
Is that, if the matter is good for him, then Allāh will ordain for him, make it easy and bless it. However, if the matter is not the best for him, then Allāh will surely distance his heart from the matter and he will ordain what is good wherever it may be, and make his heart to be content with it.
That said, for one to obtain the desirable result after the Istikhārah, then the prayer should be prayed with full consciousness, sakīnah, and one should have complete reliance upon Allāh that He is the only One that can make the best choice for His servant in this Dunya and Hereafter.
And Allāh knows best.
Abū Yahya.
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