Welcome to Islam, - The chosen religion

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Allaah the All-Mighty Says )what means(:"This day have I perfected your religion for you and completed My favor upon you and have chosen for you Islam as your religion.”]Quran 5:3[
This was one of the last verses revealed chronologically to Prophet Muhammad, sallallaahu 'alayhi wa sallam, )may Allaah exalt his mention(, marking the completion of the Quran and the perfection of Islam. Islam is complete and perfect and is not thereafter susceptible to addition or abrogation. Being eternal and universal, the Islamic Law, which was made by God )Allaah( Himself, Who knows what is best for us under all circumstances, is resilient and adjustable to the changing conditions of time and place.
The perfection of Islam is manifest in the fact that God )Allaah( has made it reign supreme and prevail over other religions. Allaah’s favor upon the Muslims is manifest in the fact that He granted them true guidance, support and honor in this world and in the Hereafter. He has also chosen for them Islam as their religion because it is the Truth, and it is for this reason that He will not accept any other religion but Islam.
The Quran says )what means(:"And whoever seeks a religion other than Islam, it shall not be accepted from him, and in the life to come he shall be among the losers.”]Quran 3:85[.
Islam gives its followers happiness in this world and eternal bliss in the life to come. Islam simply means total submission to the Will of Allaah. Therefore, it is the same in essence, whether given to Nooh )Noah(, Ibraaheem )Abraham(, Moosaa )Moses(, 'Eesaa )Jesus(, may Allaah exalt their mention, or to Muhammad, sallallaahu 'alayhi wa sallam. For the message it calls to is the same, and the source of unity is the revelation from Allaah )which means(:"He has ordained for you the same religion )Islam( which He enjoined on Noah, and that which We have revealed to you, and which We enjoined on Abraham, Moses and Jesus: namely that you should remain steadfast in religion and be not divided therein.”]Quran 42:13[
After the corruption of the older Scriptures, the Quran came with a twofold purpose -- to confirm the true and original message of Islam, and to stand as a witness to it, by confirming the truth and rejecting the falsehood, which over time came into the older Scriptures. Muslims are required to believe in the revealed Scriptures and to make no distinction between any of them, or the Messengers who brought them, may Allaah exalt their mention, because they all come from the One True God.
The Quran says )what means(:"Say )O Muhammad to the Jews and Christians(: 'We believe in Allaah and that which has been sent to us and that which has been sent down to Abraham, Ishmael, Isaac, Jacob and to Al-Asbat, )the offspring of the twelve sons of Jacob( and that which has been given to Moses and Jesus, and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted )in Islam(.”]Quran 2:136[
These Scriptures have not been retained in their original form, due to the human omissions and additions that have crept into them. The Quran is the only Divine Scripture, which has stood the test of time without any change, because it is the Truth from God )Allaah(, and the Truth never fades or diminishes. The Quran says )what means(:"That which We have revealed to you )O Muhammad( of the Book )i.e., the Quran( is the Truth, confirming that which was )revealed( before it.”]Quran 35:31[
The Truth contained in the Quran will never be compromised because Allaah has taken upon Himself the responsibility of preserving it, as stated in the Quran )which means(:"Verily We have sent the Reminder )i.e., the Quran(, and We will assuredly guard it )from corruption(.”]Quran 15:9[
And also )what means(:"Verily, it is an honorable well-fortified book of exalted power )because it is Allaah's Speech, and He has protected it from corruption(. No falsehood can approach it from before or after it: it is sent down by the All-Wise, Worthy of all praise.”]Quran 41:41-42[
The revealed Scriptures before the advent of Prophet Muhammad, sallallaahu 'alayhi wa sallam, such as the Torah and the Injeel, were written long after the demise of the Prophets to whom they were revealed. The entire Quran, on the contrary, was completely written in the lifetime of the Prophet, sallallaahu 'alayhi wa sallam, on pieces of palm trees, parchments and bones. Besides, tens of thousands of the Prophet's Companions committed it to memory while it was being revealed.
The Quran is still memorized and read in its original language
)Arabic( and taught to millions of people around the world. In fact, with every succeeding generation of Muslims, the number of those who have committed the entire Quran to memory has increased. There is no other book, religious or otherwise, which has been given this unparalleled care in recorded history.
The care with which the unadulterated teachings of Islam have been authentically recorded and preserved throughout the ages, is a clear evidence of the universality of the message of Islam and the finality of the prophethood of Prophet Muhammad, sallallaahu 'alayhi wa sallam. The Quran is now available in its original form without change of any kind. The perfect preservation of the Quran signifies the preservation of Islam.
That is why Allaah Says in the Quran )what means(:"Verily the only acceptable religion to Allaah is Islam."]Quran 3:19[
Oneness of the Lord
Islam calls to the belief that the Creator of the universe is One and Unique without any partners. His nature is so sublime that it is far beyond our limited conceptions. He is not a mere abstract of philosophy. All the creatures testify to His Existence, and none is comparable to Him. The unity of design and the fundamental facts of creation and existence of the universe proclaim His Oneness.
He is Eternal, without beginning or end, the Absolute, Who is not limited by time or place or circumstance. He is the Creator, the Sustainer and the Planner of the whole universe. None has the right to be worshipped except Him. He has the most Beautiful Names and the Loftiest Attributes. His Knowledge extends to everything seen and unseen, present and future, near and far. His Grace and Mercy are unbounded. He is the All Mighty, the All Wise.
The Quran says )what means(:"Say: 'He is Allaah, the One; Allaah, the Eternal, Absolute; He begets not, nor is He begotten; and there is none equal or comparable to Him.”]Quran 112:1-4[
And also )what means(:"There is nothing whatever like unto Him, and He is the All-Hearing, the All-Seeing.”]Quran 42:11[
And also )what means(:"He is the First )nothing is before Him(, the Last )nothing is after Him(, the Most High )nothing is above Him( and Most Near )nothing is nearer than Him(. And He has full knowledge of all things.”]Quran 57:3[
And also )what means(:"He is Allaah, besides Whom none has the right to be worshipped, the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful. He is Allaah besides Whom none has the right to be worshipped, the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allaah! )High is He( above what they associate as partners with Him. He is Allaah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is All-Mighty, the All-Wise.”]Quran 59:23-24[
And also )what means(:"And they attribute falsely without knowledge sons and daughters to Him. Be He Glorified! )For He is( above what they attribute to Him! He is the Originator of the heavens and the earth. How can He have a son when He has no wife? He created all things, and He has full knowledge of everything. Such is Allaah, your Lord! None has the right to be worshipped but He, the Creator of all things. So worship Him )Alone(. And He has the power to dispose of all affairs. No vision can grasp Him, but His Grasp is over all vision. He is the Most Subtle, Well-Aware.”]Quran 6:100-103[
Tawheed, or monotheism, constitutes the essence of the teachings of Islam. It signifies that there is One Supreme Lord of the universe. He is Omnipotent and the Sustainer of the world and humankind. Unity pervades the whole universe. All of Allaah's creatures testify to His Oneness. This can be seen in their complete submission to His Will.
The perpetual succession of day and night in the most orderly manner; the fixed course of the sun and the moon; the mighty stars; the ceaseless alternation of the seasons -- the functioning of the whole universe including its most subtle elements in a most precise and systematic manner tell us about the Wisdom, Power, Greatness and Divine skill of this Great Creator, Who is Allaah.

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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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