Dought & clear, - (Prayer Asking for Guidance), - Can istikhaarah prayer be performed at the time when prayer is not allowed?

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Can istikhaarah prayer be performed at the time when prayer is not allowed?.
Praise be to Allaah.
In the answer to questions no. 306, 8818, and 20013, we have stated the times at which the Prophet (peace and blessings of Allaah be upon him) forbade prayer. What is meant by this forbidding is general naafil prayers for which there is no reason. As for naafil prayers for which there is a reason, such as greeting the mosque, they may be offered at these times when prayer is not allowed.
The scholars differed concerning istikhaarah prayer and whether it is regarded as a prayer for which there is a reason, or not.
The correct view is that if istikhaarah is done for something that is immediate and cannot be delayed, then this prayer may be performed at a time when prayer is not allowed, such as if a person wants to travel after ‘Asr prayer. But if the matter is not immediate and the prayer can be delayed until after the time when prayer is not allowed is over, then it should not be performed at that time.
Shaykh al-Islam Ibn Taymiyah said inal-Fataawa al-Kubra(5/345):
Regular Sunnah prayers may be made up, and prayers for which there is a reason may be done during the times when prayer is not allowed. This is one of the two views narrated from Ahmad, and is the view favoured by a number of our companions and others. Istikhaarah prayer may be performed at the time when prayer is not allowed with regard to something that is immediate and cannot be delayed until the time when prayer is permitted.
It is mustahabb to offer two rak’ahs immediately after doing wudoo’, even if that is at a time when prayer is not allowed. This is the view of al-Shaafa’i. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Can a person pray istikhaarah at a time when prayer is not allowed?
He replied:
If istikhaarah has to do with an immediate matter that cannot be delayed until the time when prayer is not allowed is over, then it may be done. If it is for something that may be delayed, then it must be delayed. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 14/275.

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Dought & clear, - (Prayer Asking for Guidance), - Praying istikhaarah is not contrary tobe using one’s intellect and examining matters to see which of two choices is better

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What matters can one seek guidance from Istikhara and what matters are best dealt with the use of the intellect and not Istikhara?.
Praise be to Allaah.
It is not correct to divide matters, when deciding whether it is permissible to pray istikhaarah regarding them, into the two categories of matters which are subject to rational thinking, in which one should not pray istikhaarah, and matters that are not subject to rational thinking, concerning which one may pray istikhaarah.
Rather what is prescribed in all cases – both major and minor – is to use one’s intellect and wisdom, and to study the options and available means. If a person is hesitant about some matter or it is not clear which choice is the correct choice on the basis of shar‘i evidence, if it is a shar‘i matter, or the basis of rational proof or proof based on experience, and so on, according to the nature of the matter in question – if he is uncertain and it is not clear based on whatever evidence is appropriate in that case, then he should delegate his affairs to Allah, asking Him for guidance and declaring his helplessness before Him, and pray istikhaarah, which is a supplication to Allah, asking Him for guidance and success after examining the available options on a rational basis.
Istikhaarah does not cancel out rational thinking or examining one’s circumstances; rather it is complementary to that. Islam does not approve of overlooking appropriate measures or relying completely on these measures; rather it is a balance between the two, so that the Islamic character will combine being realistic and being spiritual at the same time.
Hence we can say that istikhaarah is prescribed in all our affairs – so long as they lie within the realm of permissibility – alongside using intellect and studying the available means.
It was narrated that Jaabir ibn ‘Abd-Allah (may Allah be pleased with him) said:
The Prophet (blessings and peace of Allah be upon him) taught us to pray istikhaarah concerning all our affairs as he would teach us a soorah of the Qur’aan.
Narrated by al-Bukhaari, 6382.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
It includes both important and insignificant matters, because important matters may stem from insignificant matters.
End quote fromFath al-Baari, 11/184
And Allah knows best.

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Dought & clear, - (Prayer Asking for Guidance), - Is it prescribed to pray istikhaarah concerning divorce?

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Is it permissible to pray istikhaarah concerning the issue of divorce?.
Praise be to Allaah.
It is prescribed to pray istikhaarah concerning permissible matters or when choosing between mustahabb matters. With regard to things that are obligatory, mustahabb, haraam or makrooh, it is not prescribed to pray istikhaarah concerning them.
It says inal-Mawsoo‘ah al-Fiqhiyyah, 3/243: There is no room for istikhaarah with regard to matters that are obligatory, haraam or makrooh. Rather it applies to things that are recommended and permissible. And with regard to recommended matters, istikhaarah should not be done to decide whether to do them or not, because they are required. Rather it should be done when there is a conflict, i.e., when there are two conflicting matters and one does not know which one to start with or limit himself to. With regard to permissible matters, one may pray istikhaarah when deciding whether to do them at all. End quote.
Secondly:
With regard to divorcing a woman (talaaq), it may come under one of five rulings.
It says inZaad al-Mustaqni‘: It is permissible in case of necessity and is makrooh when there is no such need. It is mustahabb in the case of harm, obligatory in the case of eela’ (an oath to refrain from marital intimacy) and haraam in the case of bid‘ah (innovation).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The phrase “It is permissible in case of necessity” means if the husband needs to do that, then it is permissible for him, such as if he cannot be patient with his wife. If there is a need for that, it is permissible for him to divorce her…
End quote fromash-Sharh al-Mumti‘, 13/8
In this case, before divorcing her it is mustahabb for the man to pray istikhaarah, asking Allah to guide him. But if things are going smoothly, it is not prescribed for him to pray istikhaarah, because in this case divorce is makrooh.
Similarly, if divorce has become obligatory for him, it is not prescribed for him to pray istikhaarah, such as if he has discovered that his wife is not chaste and has not repented. In that case it is obligatory for him to divorce her and not to keep her.
Similarly, it is permissible for the wife to ask for a divorce if she has been harmed by her husband, such as if he does not spend on her maintenance, or if she dislikes him because of his bad attitude or weakness in his religious commitment and so on. In that case it is mustahabb for her to pray istikhaarah about asking for a divorce. But if things are going smoothly, it is haraam for her to ask for a divorce, because the Prophet (blessings and peace of Allah be upon him) said: “Any woman who asks her husband for a divorce when it is not absolutely necessary, the fragrance of Paradise will be forbidden to her.”
Classed as saheeh by al-Albaani inSaheeh Abi Dawood.
For more information please see the answer to question no. 118325
To sum up, it is prescribed for the husband to pray istikhaarah about divorcing his wife if doing so is permissible. Similarly it is permissible for the wife to pray istikhaarah about asking for a divorce, if doing so is because of a reason that makes it permissible to seek divorce. Apart from that, it is not prescribed to pray istikhaarah about divorce.
And Allah knows best.

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For children, - Islam: Death is a Beautiful Gift for a Believer and this worldly life is a preparation for Hereafter

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According to an old fable, a man made an unusual agreement with Hazrat Izraeel (pbuh) - the angel of death. He told Hazrat Izraeel (pbuh) that he would be willing to accompany him (as though he had a choice) only if Hazrat Izraeel (pbuh) would send him a notice well in advance. The agreement was made. Weeks became months and the months into years. One bitterly cold night, as the man sat alone thinking of his success in life, Hazrat Izraeel (pbuh) tapped on his shoulder. "You are here too soon" the man cried out. "You sent no messenger. I thought we had an agreement!" Hazrat Izraeel (pbuh) whispered "Notice your hair, once it was full and black, now it has streaks of silver in it! Observe your face in the mirror and see the wrinkles. Yes! I have sent many messages through the years! I have kept my part. I am sorry that you are not ready for me but the order of Almighty Allah (SWT) cannot be averted!"
Prophet of Islam, Muhammad (pbuh) said: You are not created for annihilation and mortality, but you have been created for survival and eternal living, and it is only by death that you are transferred from this lodging to other housing.
The King and the Poor Man are equal after Death in this World:
There was a king who decided to take a tour of his country. As he passed by different places, everyone rushed to see him. However, while passing by a certain place, he noticed a poor old man who did not pay any attention to the king's arrival and remained engaged in his own activities.
The king went up to this poor man and asked why he did not join the people to see him. The poor man replied, "Before you, there was another king who once passed by this place. Everyone gathered to see him as well. But, few days later he died and was buried in a place nearby. A poor man also died during that time and was buried near the king's grave. After some time, a strong flood passed through that area causing those graves to overturn. As a result, the bones of the poor man became mixed up with those of the king's. We could not differentiate between them any longer. After seeing this, it does not matter to me anymore as to who is a king and who is a beggar. In the end, our home is the same."
Imam Zein elabdin (as)said: The world and its affairs will seem insignificant for the one with great and cleric personality.
Imam Muhammad Bagher (as)said: To recognize the world insignificant is the highest stage of certainty in faith.
The Hereafter - Ma'ad by Ayatullah Dastghaib Shiraazi (q.s.)

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