How Muslims Make Major Life Decisions
The Why and How of Istikhara Prayer
When options crowd before us, and
paths intertwine, leaving the mind unable to decide, Islam shines a divine
light that restores the heart’s tranquility and ties it directly to the Lord of
the Worlds — Istikhara: the worship of surrender and wonders, and the
school of trust in the decree of Allah.
The Meaning of Istikhara and Its Encouragement in Islam
Istikhara means
that a servant seeks from his Lord the best choice regarding a matter of
concern. It is, as scholars defined, “seeking goodness from Allah the Almighty in
an intended matter.”
Imam Al-Bukhari narrated in his Sahih
on the authority of Jabir (may Allah be pleased with him): “The Prophet (peace be upon him) used to teach us the
Istikhara for each and every matter as he used to teach us the Suras from the
Holy Quran.”
Istikhara: Between Ruling and Practice
Scholars unanimously agree that
Istikhara is a confirmed Sunnah recommended by the Prophet (peace be upon him),
as Al-Hafiz Al-`Iraqi stated. No scholar has ever declared it obligatory, as
authentic narrations limit the obligatory prayers to the five daily ones.
Thus, Istikhara, is a spiritual
and practical Sunnah through which the believer seeks the guidance of Allah for success in worldly and religious matters.
Despite its importance, Istikhara
does not replace consultation; rather,
it complements and guides it. Allah Commanded consultation in the verse: {And consult with them in ˹conducting˺ matters.} [Ali `Imran 3:159] and
praised the believers by Saying: {Those who conduct
their affairs by mutual consultation.} [Ash-Shura 42:38]
Ali ibn Abi Talib (may Allah be
pleased with him) said: “Consultation is a way of guidance; whoever is content
with his own opinion risks destruction.”
Al-Mawardi even emphasized that a
wise man does not make decisions without consulting someone of sound intellect
and judgment.
Istikhara is prescribed in
permissible matters where one is unsure of what is best — such as marriage,
travel, or work — and not in obligatory or forbidden matters, where there is no
choice to make.
Why Did Islam Prescribe Istikhara?
Istikhara was legislated to
instill true reliance (tawakkul)
in Allah and to teach the believer to surrender their affairs entirely to Him.
It is not merely a method of choosing between two options but a profound
spiritual training in contentment and submission to the decree of Allah —
believing that the real good lies in what Allah Chooses, not in what one
desires.
It combines taking the means with
surrendering to the outcome, granting peace to the heart and reassurance in
divine decree.
Furthermore, Istikhara deepens
the believer’s connection with Allah, reminding him of his own weakness and
constant need for divine guidance in all matters, no matter big or small — until Istikhara
becomes a lifelong habit, not a temporary act in times of confusion.
It is also a clear sign of trust
in the wisdom of Allah and a source of blessing for those who follow the Sunnah
of the Prophet (peace be upon him).
Istikhara brings tranquility and
decisiveness: the Muslim acts after seeking guidance and consultation,
confident that Allah will Choose what is best for him. As Anas ibn Malik (may
Allah be pleased with him) said: “He who seeks guidance through Istikhara will
never be disappointed, and he who seeks advice will never regret.”
How to Perform Istikhara Prayer
Jabir (may Allah be pleased with
him) narrated: The Prophet (peace be upon him)
used to teach us the Istikhara for each and every matter as he used to teach us
the Suras from the Holy Qur'an. (He used to say), “If anyone of you
intends to do something, he
should offer a two-rak`at prayer other than the obligatory prayer, and
then say: 'Allahumma inni astakhiruka bi'ilmika, wa astaqdiruka biqudratika, wa
as'aluka min fadlika-l-'azim, fa innaka taqdiru wala aqdiru, wa ta'lamu wala
a'lamu, wa anta'allamu-l-ghuyub. Allahumma in kunta ta'lamu anna hadha-lamra
khairun li fi dini wa ma'ashi wa 'aqibati `Amri (or said, fi 'ajili `Amri wa
ajilihi) fa-qdurhu li, Wa in kunta ta'lamu anna ha-dha-l-amra sharrun li fi
dini wa ma'ashi wa 'aqibati `Amri (or said, fi ajili `Amri wa ajilihi) fasrifhu
'anni was-rifni 'anhu wa aqdur li alkhaira haithu kana, thumma Raddani bihi,”
Then he should mention his matter (need).
1.
Determine the Matter of Concern
The hadith begins with the
Prophet (peace be upon him) saying: “If anyone
of you intends to do something.”
This indicates that Istikhara is
performed only when one seriously considers a matter. It is not prescribed for
random or passing thoughts.
In another narration by Ibn
Hibban, Abu Sa`id Al-Khudri (may Allah be pleased with him) said: “If any of
you intends to do something, he should say: ‘Allahumma
inni astakhiruka bi'ilmika, wa astaqdiruka biqudratika…’”
Ibn Hibban titled this narration
in his Sahih: “Instruction to perform Istikhara when one intends to
do something before proceeding with it.”
This confirms that Istikhara
should be done for matters one has already considered and feels uncertain
about.
2.
Making the Intention (Niyyah)
Once the matter is identified,
the believer should make the intention to perform Istikhara prayer. The
intention precedes the act, as the Prophet (peace be upon him) said: “If anyone of you intends to do something, he should
offer a two-rak`at prayer other than the obligatory prayer.”
This indicates that Istikhara
must have its own distinct intention, and the intention must precede the
prayer.
The intention is made
in the heart, without verbal expression. Thus, the believer resolves in his
heart to pray two rak`ahs for the purpose of seeking the guidance of Allah
guidance in the specified matter.
3.
Performing Wudu’
Imam Ahmad narrated from Abu
Ayyub Al-Ansari (may Allah be pleased with him) that the Messenger of Allah (peace
be upon him) said to him: “Conceal the engagement,
then perform wudu’ well, pray as much as Allah has Prescribed for you, then
praise your Lord and glorify Him, and say: “Allahumma innaka taqdiru wala
aqdiru, wa ta'lamu wala a'lamu, wa anta'allamu-l-ghuyub. …’”
This narration highlights the
necessity of performing wudu’ before
Istikhara, for it is a prayer, not merely a supplication.
4.
Praying Two Rak`ahs Other Than the Obligatory Ones
The scholars agreed that
Istikhara consists of two rak`ahs, not one. The Prophet (peace be upon
him) said: “If anyone of you intends to do
something, he should offer a two-rak`at prayer.”
It may be performed at any time,
day or night, as the hadith did not restrict it to a specific time. Since it
has a reason, it can be done even at times when voluntary prayers are otherwise discouraged, though some scholars prefer
avoiding those times.
Scholars differed in what to
recite from the Quran after Al-Fatihah, Imam An-Nawawi recommended reciting
Surat Al-Kafirun and Surat Al-Ikhlas, as they express sincerity and devotion —
qualities the one seeking guidance needs most.
Ibn Hajar suggested that one may
recite verses such as: {Your Lord creates and
chooses whatever He wills.} [Al-Qasas 28:68] { It is not for a believing man or woman—when Allah and His
Messenger decree a matter—to have any other choice in that matter.} [Al-Ahzab
33:36] Its
best to recite the first surah [Al-Kafirun] and ayah [Al-Qasas] in the first
rak`ah and the second surah [Al-Ikhlas] and ayah [Al-Ahzab] in the
second rak`ah.
However, according to the
hadiths, there is no explicit restriction, and any part of the Quran may be
recited.
5.
The Istikhara Supplication
While facing the qiblah and still
in the state of prayer, the person recites the following supplication as
narrated in the authentic hadith:
Allahumma inni
astakhiruka bi'ilmika, wa astaqdiruka biqudratika, wa as'aluka min
fadlika-l-'azim, fa innaka taqdiru wala aqdiru, wa ta'lamu wala a'lamu, wa
anta'allamu-l-ghuyub. Allahumma in kunta ta'lamu anna hadha-lamra khairun li fi
dini wa ma'ashi wa 'aqibati `Amri (or said, fi 'ajili `Amri wa ajilihi)
fa-qdurhu li, Wa in kunta ta'lamu anna ha-dha-l-amra sharrun li fi dini wa
ma'ashi wa 'aqibati `Amri (or said, fi ajili `Amri wa ajilihi) fasrifhu 'anni
was-rifni 'anhu wa aqdur li alkhaira haithu kana, thumma Raddani bihi. Then he
should mention his matter (need).
The translation of the
supplication: O Allah, I seek Your guidance (in making a choice) by virtue of
Your knowledge, and I seek ability by virtue of Your power, and I ask You of
Your great bounty. You have power, and I do not. You know, and I know not, and
You are the Knower of the unseen. O Allah, if You know that this matter
[mention the thing to be decided] is good for me in my religion, my livelihood,
my worldly affairs, and in the hereafter then decree it for me, make it easy
for me, and bless it for me. And if You know that this matter is bad for me in
my religion, my livelihood, my worldly affairs, and in the hereafter then turn
it away from me and turn me away from it, and decree for me the good wherever
it may be and make me content with it.
Imam An-Nawawi recommended
starting and ending the supplication with praise to Allah and blessings upon
the Prophet (peace be upon him).
According to Al-Mausu`ah Al-Fiqhiyah (Encyclopedia of Islamic Jurisprudence),
the Hanafi, Maliki, and Shafi`i scholars all encouraged doing so as well. And
some scholars say it’s better to just say what the prophet (peace be upon him)
said.
As for when to say the supplication
(du`a) — some scholars said before the closing salam deriving it from the
context of the hadith, others said after, deducting it from “and then say”, while other believe either is
acceptable, which was held favorable by Ibn Taymiyyah.
If one cannot memorize the
supplication, it is permissible to read it from a paper, or say any other du`a
that conveys the same meaning, as narrated in Sunan At-Tirmidhi that Abu Bakr As-Siddiq (may Allah be pleased with him) said
that whenever the Prophet (peace be upon him) wanted to do a
matter, he would say: “O Allah, make it good for me and choose for me.
(Allāhumma khir lī wakhtar lī).”
6.
Reliance Upon Allah and Waiting for Divine Ease
A believer performs Istikhara
with certainty that Allah will Choose what is best for him. When he entrusts
his affair to the All-Knowing, he acknowledges his own inability to discern
what is truly good and hands over the decision to the One who Knows the unseen.
Thus, he relies upon his Lord and patiently awaits divine ease and guidance.
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