Overstepping the Mark of Dua'.

Overstepping the Mark of  Duā’'.

Some brothers are very detailed in their dua'. I am afraid that this is a kind of overstepping the mark in making dua'. It is better for him to ask for what is good in this world and the next by reciting the dua’s that are known from the Prophet (peace and blessings of Allah be upon him)? I hope that you can explain this matter.

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

Firstly: Duā’ is a weapon that has been forsaken by many people, although duā’ is worship.

Al-Nu’man ibn Bashīr (radiallāhu`anhu) reported that the Prophet (Sallallāhu 'alaihi wa sallam) said: “Duā’ is worship.” Then he (Sallallāhu 'alaihi wa sallam) recited: “And your Lord said: Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation). Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!” (Ghafir, 40:60). [At-Tirmidzi (3372): Sahih]

The Prophet (Sallallāhu 'alaihi wa sallam) said: “There is nothing dearer to Allāh than duā’.” [Al-Tirmidzi, no. 2684/2665: sahih].  And he (Sallallāhu 'alaihi wa sallam) said: “Whoever does not ask of Allāh, He becomes displeasured with him.” [Al-Tirmidzi, no. 2686: Sahih.]

If you appreciate and value this, one should be keen to make a lot of duā’.

Secondly: There is etiquette to be followed when making duā’ are as follows:

1.     Starting with oneself when making duā’.

2.     It is mustahabb to raise the hands when making duā’.

3.     The person making duā’ should be in a state of complete purity.

4.     One should face the qiblāh when making duā’.

5.    One should manifest humility before Allāh: “call upon Him in humility and in secret” [aAl-An’ām 6:63]. In Badā’i’ Al-Fawā’id Ibn Al-Qayyim said that not being humble when making duā’ is a kind of overstepping the mark in duā’. [Badā’i’ al-Fawā’id, 3/12].

6.     He should beseech Allāh in his duā’.

7.  One should not look for a speedy response.

In Al-Sahihain it is narrated that the Prophet (Sallallāhu 'alaihi wa sallam) said: “You will be answered so long as you are not in a hurry and say, ‘I made duā’ but I did not receive a response.’” [Narrated by Al-Bukhari, 6340; Muslim, 2735].

For when a Muslim calls upon his Lord, one of three things happens, as was mentioned in the hadīth of the Prophet (Sallallāhu 'alaihi wa sallam): “There is no Muslim who calls upon his Lord with a duā’ in which there is no sin or severing of family ties, but Allāh will give him one of three things: Either He will answer his prayer quickly, or He will store (the reward for) it in the Hereafter, or He will divert an equivalent evil away from him.” They said: “We will say more duā’.” He said: “Allāh’s bounty is greater.” [Narrated by Ahmad, 10749; al-Tirmidzi, 3573: Sahih].

8. It should be noted that one should praise and glorify Allāh in duā’, and send blessing upon the Prophet (Sallallāhu 'alaihi wa sallam).

It was narrated that Faddālah ibn ‘Ubayd (radiallāhu`anhu) said: The Prophet (Sallallāhu ‘alaihi wa sallam) heard a man making duā’ after his prayer, but he did not send blessings upon the (Sallallāhu 'alaihi wa sallam). The Prophet (Sallallāhu 'alaihi wa sallam) said: “This man is in a hurry.” Then he called him and said to him or to someone else: “When any one of you has finished praying (and makes duā’), let him start by praising Allāh, then let him send blessings upon the Prophet (Sallallāhu 'alaihi wa sallam), then after that let him asks for whatever he wants.” [Al-Tirmidzi, 2765: Sahih].

Thirdly:  With regard to overstepping the mark in making duā’, this involves a number of things:

Being too detailed in one's duā’, as described in the question (“O Allāh, give me a furnished apartment and etc”).

Rather what is prescribed is to make duā’ in concise words as the Prophet (Sallallāhu 'alaihi wa sallam) used to do. He used to ask Allāh for the best in this world and in the Hereafter. It was narrated from ‘AbdAllāh ibn Mughaffal that he heard his son say: “O Allāh, I ask You for the white palace on the right side of Paradise if I enter it.” He said: “O my son, ask Allāh for Paradise and seek refuge with Allāh from the Fire, for I heard the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) say: ‘Among this ummah will be people who overstep the mark in purifying themselves and in making duā’.” [Narrated by Abu Dawud, 690: Sahih].

Calling upon Allāh in ways that Allāh has forbidden or that are means that lead to something forbidden (because the means come under the same rulings as the ends).

This was stated by Ibn al-Qayyim in Badaa’i’ al-Fawā’id, 3/12. So whatever is a means to something haram is also harām.

Usually those who watch televisions  to see and listen to haram things,  the person who is asking for that then his duā’ is a kind of overstepping the mark in making duā’, because he is asking Allāh to give him something by means of which he will disobey Him.

It is clear that this duā’ is overstepping the mark in two ways:

1-     Because it is detailed

2-     Because it is a means to something haram, and the means come under the same rulings as the ends.

This applies if the person who is making the duā’ is going to use it for something harām, as most people do.

[Via Islam Q&A]

Conditions of Dua' To Be Accepted By Allah

Conditions of Duā’ Would Be Accepted By Allāh

Muhammad ibn Ibrahim al-Hamad

What are the conditions of duā’ so that would be answered and accepted by Allāh?

 In the name of Allāh, the Most Gracious, the Most Merciful;

All praise and thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam is His Messenger.

There are many conditions of duā’, are including the following: 

1. To ask upon no one except Allāh alone.

The Prophet (Sallallāhu ‘alayhi wasallam) said: “If you ask, then ask from Allāh, and if you seek help, then seek the help of Allāh.”  [Narrated by al-Tirmidzi, 2516: sahih] 

Allāh Says: “And the masajid are for Allāh (Alone), so invoke not anyone along with Allāh” [Al-Jinn, 72:18] 

This is the most important condition of duā’, without which no duā’ will be accepted and no good deed taken up. There are some people who make duā’ to the dead and regard them as intermediaries between them and Allāh. They claim that these righteous people will bring them closer to Allāh and intercede for them with Him, and they claim that their sins are so great that they have no status before Allāh, and that is why they set up these intermediaries and pray to them instead of Allāh. But Allāh says: 

“And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)”

[Al-Baqarah, 2:186] 

2. You should seek to draw close to Allāh in one of the ways that are prescribed in syarī’ah. 

3. Be Patient and should avoid seeking a quick response.

This is one of the cause that may prevent the duā’ from being accepted. In the hadith it says: “One of you may be answered so long as he is not hasty and says, ‘I said duā’ but I got no response.’” [Narrated by Al-Bukhari, 6340; Muslim, 2735.] 

The Prophet (Sallallāhu ‘alayhi wasallam) said: “A man’s (duā’) may be answered so long as it does not involve sin or severing the ties of kinship or hastening.” It was said: “O Messenger of Allāh, what does hastening mean?” He said: “When he says, ‘I made duā’ and I made duā’ but I did not see any response,’ so he gets discouraged and stops making duā’.” [Narrated by Muslim (2736)]

4. The duā’ should not entail sin or severing of the ties of kinship.

The hadith as quoted above: “A man’s (duā’) may be answered so long as he does not involve sin or severing the ties of kinship …” 

5. You should believe positively of Allāh.

The Prophet (Sallallāhu ‘alayhi wasallam) said: “Allāh, the Exalted, says: ‘I am as My slave thinks I am.’” [Narrated by Al-Bukhari, 7405; Muslim, 4675].

According to the hadith of Abu Hurayrah (radiallāhu`anhu): “Make duā’ to Allāh when you are certain of a response.” [Narrated by al-Tirmidzi: hasan] 

Whoever thinks well of his Lord, Allāh will bestow His bounty upon him and give him in abundance.  

6. You should be focused, aware of the greatness of Allāh.

The Prophet (Sallallāhu ‘alaihi wa sallam) said: “Know that Allāh does not answer a duā’ from a distracted heart.”  [Narrated by al-Tirmidzi, 3479: hasan] 

7. Ensuring that one’s food comes from halal sources.

Allāh says: “Verily, Allāh accepts only from those who are Al-Muttaqun (the pious)” [Al-Ma’idah, 5:27] 

The Prophet (Sallallāhu ‘alayhi wasallam) stated that a response was unlikely for one who eats drinks and wears haram things. In the hadith it says: [The Prophet (Sallallāhu ‘alayhi wasallam)] mentioned the man who undertakes a lengthy journey and is disheveled and covered with dust, and he stretches his hands towards heaven saying, ‘O Lord, O Lord,’ when his food is harām, his drink is harām, his clothes are harām. He is nourished with harām, so how can he be granted a response? [Narrated by Muslim, 1015] 

Ibn al-Qayyim (rahimahullah)  said: Thus eating harām things saps the strength of the duā’ and weakens it. 

8. You should avoid elements of aggression in duā’, for Allāh does not like aggression in duā’.

Allāh says:  “Invoke your Lord with humility and in secret. He likes not the aggressors” [Al-A’rāf, 7:55] 

9. You should not let duā’ distract you from an obligatory duty.

A duty such obligatory prayer that is due, and you should not neglect parents’ rights on the basis of duā’. This is indicated by the story of Juraij, when he did not answer his mother’s call and turned instead to his prayer. She prayed against him and Allāh tested him sorely. 

Imam Al-Nawawi (rahimullāh) said: The scholars said: This indicates that what he should have done is to answer her, because he was offering a supererogatory (nāwafil prayer), continuation of which was voluntary, not obligatory, whereas answering his mother and honouring her was obligatory and disobeying her was haram. [Sahih Muslim bi Sharh al-Nawawi, 16/82] 

And Allāh Almighty knows best.

[ See: Kitab al-Duā’ by Muhammad ibn Ibrahim al-Hamad].

[Via Islam Q&A]

How to Offer Solah al-Hajat

How to Offer Salah al-Hajat

By Dr. `Ujail Jasim An-Nashami

In the Name of Allāh, Most Gracious, Most Merciful;

All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

Muslim scholars state that Solah al-Hajat is recommended act of worship. According to the majority of scholars, it consists of two rak`at.

Dr. `Ujail Jasim An-Nashami, Professor of Shari`ah at the University of Kuwait, states:

"All Muslim scholars unanimously agree that Solāh al-Hajat is recommended act of worship. They base their view on the hadith, which is reported on the authority of `Abdullah Ibn Abi Awfa (radiallāhu ‘anhu)  that the Messenger of Allāh (Sallallāhu 'alaihi wa sallam), said: "If any one among you has any kind of need, be of Allāh or of a human being, let him perform wudu' (ablution) and offer two rak`at (prayer units). Then he should praise Allāh; invoke His blessings on the Prophet (sallallāhu 'alaihi wa sallam) and say the following du`a' (supplication):

Lilia illallāhu-Halīmulkarīm. Subhanallāhi rabil-`arshil `azīm. Al-Hamdulilahi rabbi il-`Alamīn. As'aluka mujibati rahmatika, wa `aza'ima maghfiratika, wal-`ismata min kuli dhanb, wal ghanīmata min kuli birr, was-salāmata min kuli ithm. La tada` li dzanban illa ghafartah, wala hamman illa farajtah, wala hajatan hiya laka ridan illa qadaytah, Ya arhama ar-rahimīn.

(There is no god but Allāh, the Ever-Clement, and the Most Generous. I celebrate the Glory of Allāh, the Lord of the Magnificent Throne. All praise and thanks are due to Allāh, Lord of the worlds. I beseech you, seeking that which will draw me closer to Your mercy, and that which will make certain for me Your Forgiveness. O Allāh, grant me protection against any sin, and a share of every virtue. Do not leave me a sin without forgiving it, a worry without relieving me of it, or a need that meets with Your pleasure without providing for it, O Most Merciful Lord.)

[Narrated by al-Tirmidzi: said this is a gharib hadith; the fact that Fa’id ibn ‘Abdal-Rahman (Abu’l-Warqa’) is among the narrators makes the hadith very weak]

Al-Hakim (rahimallāh) said: “Fabricated ahādith were narrated from Ibn Abi Awfa.”[Mishkat al-Masabih, 1/417]

This hadith was also narrated by Ibn Mājah, may Allāh have mercy on him, in his Sunan, 1/144, also via Fa’id ibn ‘Abdal-Rahman. Al-Albani classified it “(It is) very weak.”[Da’ief Sunan Ibn Majah, no. 293]

If a Muslim in distress and need help, seek Allāh's help in prayer

Notwithstanding the above, al-Quran and other ahādith states that if a Muslim is in state of distress and in need of help, he should take wudhu’ and offer  Sunnah Prayer make a make the dua’ to seek Allāh’s mercy to reduce the stress. There are no restrictions on number of raka’ahs and kinds of supplications.

Allāh Subhanahu wa ta`ala indeed says: “….And seek help in patience and prayer…” [Al-Baqarah, 2:45]; And Allāh also says: “And your Lord says, "Call upon Me; I will respond to you." Indeed, those who disdain My worship will enter Hell [rendered] contemptible” [Ghafir, 40:60]

Abu ad-Darda’ (radiallāhu ‘anhu) reported that the Prophet (Sallallāhu 'alaihi wa sallam) said:

‘He who makes wudhu’, and does it properly, then observes Solah two raka`at, Allāh will grant him whatever he may pray for, sooner or later.’"

[Narrated byAhmad ( Musnad al-Qāba'il); The narrators of this hadith  named Maimun or Abu Muhammad al-Mara'ii at-Tamimi, a person who was majhul unsure of his status  by the 'ulama' of hadith. Even Yahya ibn Abi Kathir was tsiqah but sometimes he narrated mudallas hadith and sometimes he narrates hadith with broken chain of narrators (Mursal). So there is a narrator who majhul and another is not firmed. So, it is a weak hadith cannot be used as strong evidence; But Sheikh Sayyid Sabiq classified it Sahih in his Fiqh As-Sunnah]

Hudzaifah (radiallāhu ‘anhu) reported: “When anything distressed the (Sallallāhu 'alaihi wa sallam), he would pray.”

[Reported by Abu Dawud in his Sunan, and classified as hasan in Sahih al-Jaami’, 4703)]

Ibn ‘Abbas (radiallāhu ‘anhu) reported that the Messenger of Allāh (Sallallāhu 'alaihi wa sallam) used to say, when he felt distressed:

“Lā ilāha illallāh al-‘Azīm ul-Halīm, Lā ilāha ill-Allāh Rabb il-‘arsh il-‘azīm, Lā ilāha ill-Allāh Rabb is-samawaati wa Rabb il-ard wa Rabb il-‘arsh il-Karīm”

(There is no god except Allāh, the All-Mighty, the Forbearing; there is no god except Allāh, the Lord of the Mighty Throne; there is no god except Allāh, Lord of the heavens, Lord of the earth and Lord of the noble Throne)

[Al-Bukhari, Muslim]

Anas Ibn Mālik (radiallāhu ‘anhu) reported that the Prophet (sallallāhu 'alaihi wa sallam) used to say, when something upset him:

“Yā Hayyu Yā Qayyuum, bi Rahmatika astaghīth (O Ever-Living One, O Everlasting One, by Your mercy I seek help)"

[Al-Bukhari, Muslim]

Asma’ bint ‘Umays (radiallāhu ‘anha said: The Messenger of Allāh (sallallāhu 'alaihi wa sallam) said to me: “Shall I not teach you some words to say when you feel distressed? [Say:]

“Allāh, Allāh, Rabbi laa ushriku bihi shay’an (Allāh, Allāh, my Lord, I do not associate anything with Him)". 

 [Al-Bukhari, Muslim]

‘Abdallāh ibn Mas’ud (radiallāhu ‘anhu) reported that the Prophet (sallallāhu 'alaihi wa sallam) said:

“No person suffers any anxiety or grief, and says:  

“Allāhumma inī ‘abduka wa ibn ‘abdika wa ibn amatika, naasiyati bi yadika, maadin fiyya hukmuka, ‘adlun fiyya qadā’uka, as’aluka bi kulli ismin huwa laka sammayta bihi nafsaka aw anzaltahu fi kitaabika aw ‘allamtahu ahadan min khalqika aw ista’tharta bihi fi ‘ilm il-ghaybi ‘andak an taj’ala al-Qur’āna rabee’ qalbi wa nūr sadri wa jalaa’a huzni wa dzahāba hammi (O Allāh, I am Your slave, son of Your slave, son of Your female slave, my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every Name belonging to You which You named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur’an the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety)"

But Allāh will take away his sorrow and grief, and give him in their stead joy.”

[Al-Bukhari, Muslim]

[Al-Kalim al-Tayyib by Shaikh al-Islam Ibn Taymiyyah, edited by Shaykh al-Albāni, p. 72]

As for the number of rak`ahs in this prayer, scholars hold different views. The Mālikis, Hanbalis, Ash-Shāfi’es – in the famous view – and some Hanafis say that it consists of two rak`ahs. Some other Hanafis say that it consists of four rak`ahs and others say that it is a twelve-rak`ah prayer.

According to Al-Shāfi’es the Solat al-Hajat falls under nawafil prayers established by individuals. The Nawafil prayer in performed in congregation is such as Prayer 'Eid al-Fitri and Prayer' Eid al-Adha, Istisqa’ (Prayers for Rain) and the Eclipse Prayer. Hence, Solat al-hajat is a nawafil prayer performed in preferably to be done individually.

Allāh Almighty knows best.

[Via  Islam Online (Ask About Islam) 12.8.2003 (adapted from Q&A)]

Solāt al-Istikhārah

Solāt al-Istikhārah

Question: What is Istikhārah? What is the proper method of performing it? Is it true that for Istikhārah to be valid, one must experience some kind of a dream indicating the proper course of action to follow?

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of al-'ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

Solāt al-Istikhārah is a Sunnah or a highly recommended act. Solāt Istikhārah is a two-raka‘ah nawafil solāt by which one seeks Allāh's Guidance when he is confused or cannot choose between permissible alternatives. In this case, the Muslim should pray to Allāh the Almighty to guide him to whatever He sees fit for him and make his heart satisfied with the decision.

In Solātul Istikharah, one asks Allāh to facilitate the matter if it is good and turn it away if it is not. Thus, after offering Solat Istikharah, one should decide on a course of action, and trust that if the matter does not work out, it is because it was not good for him. One should not then feel disappointed if things did not go as hoped.

Solāt Istikhārah is only prescribed for matters deemed permissible by the Shāri‘ah and not for any issue that plainly opposes Allāh's Laws. It is when you have two permissible options and you do not know which is better for you that you should resort to Allāh the Almighty to seek His guidance.

Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:

“Istikhārah means, "seeking the best course of action." It is used for approaching Allāh through Prayer for guidance in a case when one cannot make up his mind. It should, however, be pointed out, that Istikharah applies strictly to cases that are halāl (lawful or permissible), since there cannot be a question of choice concerning matters that are considered harām (unlawful or impermissible).

When faced with important decisions in life, a believer is persuaded to use all of his Allāh-given resources, as well as to consult people who are known for their knowledge, piety and sound opinion. After having done so, he can turn to Allāh for guidance.

Humans are limited in knowledge, and Allāh alone possesses perfect knowledge. Allāh has told us that He alone possesses the keys to all that is good. He has also promised to help us if we turn to Him earnestly and sincerely.

We see around us people doing all sorts of things for confirmation when faced with important decisions in their life. The Pre-Islamic Arabs resorted to the practice of divining with arrows or the stirring of birds. In modern times, even some of the most prominent people consult astrologers, psychics, gurus or so called spiritual masters. Islam teaches that since Allāh alone knows the unseen realities, and He alone is aware of what is good for us in an absolute sense, we must seek His help.

The Prophet (Sallallāhu 'alayhi wa sallam) taught us how to do so. He told us that if we are faced with decisions in life and are unable to make up our mind, we must approach Allāh through Prayer. This Prayer is called Solāt al-Istikhārah. It is a Sunnah or a highly recommended act. The specific method of doing it is as follows:

First, one must offer a Prayer of two raka‘at with the intention of seeking guidance from Allāh. Then he should offer the following supplication:

"Allāhumma inni astakhiruka bi ‘ilmika, wa astaqdiruka bi-qudratika, wa as'aluka min fadlika al-azīm, fa'innaka taqdiru wala aqdiru, wa ta’lamu wa la a`lamu, wa anta ‘allamu-l-ghuyūb.

Allāhumma, in kunta ta’lamu anna hadhal-amra [here mention your case] khairun li fi dini wa ma ‘ashi wa ‘aqibati ‘amri (or ‘ajili amri wa`ajilihi) faqdurhu li wa yas-sirhu li thumma barik li fihi.

Wa in ta’ lamu anna hadhal-amra sharrun li fi dīni wa ma ‘ashi wa ‘aqibati ‘amri (or ‘ajili amri wa ajilihi) fasrifhu ‘anni was-rifni ‘anhu, waqdur liya al-khaira haithu kana thumma ‘ardini bihi.”

(O Allāh, I seek Your help in finding out the best course of action (in this matter) by invoking Your knowledge; I ask You to empower me, and I beseech Your favor. You alone have the absolute power, while I have no power. You alone know it all, while I do not. You are the One Who knows the hidden mysteries. O Allāh, if You know this thing (I am embarking on) [here mention your case] is good for me in my religion, worldly life, and my ultimate destiny, then facilitate it for me, and then bless me in my action. If, on the other hand, You know this thing is detrimental for me in my religion, worldly life, and ultimate destiny, turn it away from me, and turn me away from it, and decree what is good for me, wherever it may be, and make me content with it.)

After having done so, he should follow the decision that he is strongly inclined to. If he feels no such inclination, then he should choose one of the options; he can rest assured that Allāh will guide his steps. It has been reported that the Prophet (Sallallāhu 'alayhi wa sallam), said, "One who asks Allāh for guidance in choosing the best course of action will never be a loser."

It is not at all necessary for a person to have visions or dreams following Istikhārah. However, if a person does experience a vision or dream, and he feels strongly about it, he should follow it.” [Islam.ca]

Imām An-Nawawi (rahimahullāh) adds: “After making Istikhārah, a person must do what he or she is wholeheartedly inclined to do and feels good about doing and should not insist on doing what he had desired to do before making the Istikhārah. And if his or her feelings change, he or she should leave what he or she had intended to do, for otherwise he or she is not leaving the choice to Allāh, and would not be honest in seeking help from Allāh's power and knowledge. Sincerity in seeking Allāh's choice means that one should completely abandon what one desired oneself.”

Dr. Muzammil Siddiqi, former head of the Islamic Society of North America and member of the Fiqh Council of North America, states:

“Doing Istikharah does not mean that one should not use one's reason or experience. Allāh the Exalted has commanded us in the Qur'an that we should use our intellect and seek knowledge. If we do not know something, we should ask those who know. But human reason has limitations. We do not know everything; only Allāh does know all things. When we are faced with a dilemma then we should turn to Allāh to seek His guidance.

After offering Istikharāh, you may do whatever is best in your understanding or whatever convinces you. You may repeat the Du‘ā of Istikharāh several times if you are still hesitant. It is not necessary to dream about anything and you do not have to wait for an answer in your dreams. It is reported in a Hadith that the Prophet (Sallallāhu ‘alayhi wa sallam) said:

"O Anas, when you intend to do some important things, then seek the good (seek Istikharāh) from your Lord seven times and then do that to which your heart (or mind) is inclined, because the good is in it."

Most of the hadiths on this subject do not talk about any dream. However, the famous Hanafis jurist, Ibn ‘Abdeen  has suggested in his Hashiyah that one should make the Solat Istikhārah before sleeping, and should sleep after having performed Wudhū'. The face should be towards Makkah. If one sees something white or green in one's dream, then the answer is yes, but if one sees something dark or red then the answer is no. Other jurists of Mazhabs Shāfi‘ies, Malikis, Hanbalis say that one should do that which is most convincing. And according to Imam Mālik, other people can also perform Istikhārah on behalf of someone.

There is nothing strange about dreams. If you did not see any dreams, then it does not mean that dreams do not occur. After the Solāt Istikhārah, some people may see a dream and some may not. We know that some of our dreams become true. Some time we see something in a dream and it happens exactly the same way later. As there are good dreams and bad dreams, so there are also true and false dreams. The interpretation of dreams is a special knowledge that some people have.

In the Qur'ān many dreams are mentioned. Prophet Ibrāhīm (‘alaihissalam) saw in his dream that he was sacrificing his son. Prophet Yusuf (‘alaihissalam) had dreams and Allāh also gave him the knowledge of interpreting dreams. Prophet Muhammad (Sallallāhu 'alayhi wa sallam) also sometimes interpreted the dreams of his Companions.”

May Allāh guide us all to the straight path!

Allāh Almighty knows best.

[Excerpted with minor modification from QA published in Islam Online (Ask About Islam), 9 Feb 2003]