Bukhari

Hadith Commentary:
Blessing is produced in one’s affairs through istikhara.
It is not necessary that after performing istikhara, one must see a dream or come to know through some other means which course of action is appropriate in the matter at hand.
Similarly, it is also not necessary that even to the extent of a natural inclination, something should arise in the heart as a result of istikhara.
Nowhere in the hadith are such benefits of istikhara mentioned, and experience also shows that sometimes none of these things occur after istikhara.
Rather, the sole purpose of istikhara is simply to seek good.
Whatever task you intend to do, or whatever matter you are entangled in, through istikhara you have, as it were, entrusted it to Allah’s knowledge and power, and by presenting yourself in His court, you have fully pledged reliance (tawakkul) upon Him.
“I seek good from You by virtue of Your knowledge, and I seek strength from You by virtue of Your power, and I ask You from Your immense bounty.”
If this is not tawakkul and delegation (tafwid), then what is? And then the final words of the supplication: “Decree good for me wherever it may be, and make my heart content with it.”
This is the supplication for contentment with Allah’s decree (rida bil-qada’): that the matter should proceed in the way that is correct in Allah’s sight, and then the servant also prays for complete satisfaction with it, so that no kind of misgiving arises in the heart against Allah’s decision.
In reality, through this supplication of istikhara, the servant first pledges reliance (tawakkul), and then prays for steadfastness and contentment with Allah’s decree (rida bil-qada’): that even if the outcome is contrary to my own desire, let it be good, and let my heart become content and pleased with it.
If someone truly presents both these matters before Allah with sincerity, then by Allah’s grace and favor, there will certainly be blessing in his affairs.
This is the only benefit of istikhara, and what more could one need than this? (Tafheem al-Bukhari)
Imam al-Bukhari rahimahullah has brought this hadith here because it mentions performing two units (rak‘at) of voluntary prayer (nafl), and this is precisely the chapter heading.

Hadith Commentary:
Imam Bukhari rahimahullah has mentioned this hadith solely to establish that voluntary (nafl) prayers should be performed two rak‘ahs at a time, because the chapter heading itself is that nafl prayers should be performed in sets of two rak‘ahs.
However, in this case, there is no disagreement, because from the outset, the intention is to pray two rak‘ahs.
The point of contention arises when someone wishes to pray four or more units of nafl—how should they be performed? In any case, the position of Imam Bukhari rahimahullah is that the voluntary prayers of the day and night should be performed in sets of two rak‘ahs.
A complete explanation regarding this has already been given under Hadith: 990.
And regarding the prayer of istikhara, we will present our remarks under the upcoming Hadith: 6382, insha’Allah.

Hadith Commentary:
This hadith has already been mentioned previously; it is brought here because it contains a description of Allah’s power.
The meaning of istikhara is to seek goodness; this prayer and supplication are Sunnah.

Hadith Commentary:
➊
Before Islam, various methods for divining the future and testing fate were prevalent.
For example:
© Decisions about whether or not to undertake a task were made by drawing lots with arrows or dice.
© Physiognomy (qiāfah shanāsī) was also given great importance and was adopted as a profession.
© Birds were set to flight, and decisions about forthcoming matters were made based on the direction in which the bird flew.
© In this regard, the work of soothsayers and astrologers was also at its peak.
Islam declared these methods to be erroneous and permitted only istikhārah for the Muslim community.
In istikhārah, a person expresses his humility and helplessness, then seeks guidance regarding forthcoming matters through Allah’s power, wisdom, knowledge, and might.
Its etiquettes, conditions, and benefits have also been mentioned in the hadiths, but sometimes a person, instead of this prescribed practice, adopts self-invented methods for which there is no evidence in the Qur’an and Sunnah.
The greatest benefit of this prescribed practice is that it corrects one’s creed, for it expresses tawhid al-ulūhiyyah (the oneness of Allah in worship) and reliance solely upon Allah. Moreover, istikhārah is an excellent means of establishing a connection with Allah.

➋
The details of which matters istikhārah is permissible or impermissible for are as follows:
© In matters where action is obligatory and necessary, performing istikhārah is not permissible.
© In matters from which abstention is necessary, performing istikhārah is also not correct.
© In matters that are commendable in the view of the Shariah, performing istikhārah is not appropriate.
© In matters where a person has a choice—i.e., those that are permissible, lawful, and within the bounds of what is allowed—istikhārah is correct and beneficial.

➌
Istikhārah should also be performed in important matters such as marriage.
In view of its importance, the Messenger of Allah sallallahu alayhi wa sallam instructed Abu Ayyub al-Ansari radi Allahu anhu to perform istikhārah.
(al-Mustadrak lil-Hakim: 1/314)

➍
It should be clear that after performing istikhārah, it is not necessary to see a dream in which a person receives an indication to do or not do the task. Rather, one should act according to the inclination of the heart and natural disposition that arises. In istikhārah, a person presents his helplessness and humility before Allah in relation to Allah’s power:
“O Allah! You alone are worthy of perfect power; I am helpless and powerless. By Your perfect power, provide me with that which I seek to attain.
Create all the means and resources for it.
You alone fully know the outcomes and results of matters.
O Allah! No event of the past, present, or future is hidden from You.
Your knowledge encompasses everything, whereas I am utterly destitute in this regard. I only know what You have informed me of.”

➎
Imam Bukhari rahimahullah has established from this hadith the attribute of power (qudrah) for Allah, and His power encompasses all that is possible.
This is intended as a refutation of the Mu‘tazilah and Qadariyyah, who do not accept Allah’s decree (qadar) and instead restrict Allah’s power within their self-invented principles.
This is why Imam Bukhari rahimahullah has only mentioned that portion of the noble verse in which Allah’s power is described.
Whatever is intrinsically possible is not outside Allah’s power.
Allah does whatever He wills; whatever He intends, He decrees its occurrence. There is no obstacle for Him, nor does anyone have the audacity to interfere in His decision.

Hadith Commentary:
When a person is hesitant about doing or not doing something, or when choosing between two matters or two things, he should perform istikhara in accordance with the hadith of this chapter.
Allah Ta’ala will make clear to him, either in a dream or in some other way, that which is better for him, or He will grant him the ability (tawfiq) to do it.
Thus, the only istikhara authentically transmitted from the Prophet sallallahu alayhi wa sallam with a sound chain is this one.
As for the other forms of istikhara practiced by the Shia Imamiyyah,
such as using prayer beads (tasbih) or the istikhara of Dhat al-Riqa’, these are not found in the original books of hadith.
Performing istikhara is, in essence, seeking good (khayr) from Allah and seeking counsel.
There are indications from Divine Power, and on the basis of these, the people of faith and those endowed with insight understand Allah’s signs and act accordingly.
For this purpose, the prescribed supplication (du’a masnunah) recorded here is the best supplication, and frequently reciting “Allahumma khir li wa akhtar li” is also the best practice for istikhara.

Hadith Commentary:
(1)
In this supplication, after "hadha al-amr" (this matter), one should mention the specific need at hand, for example:
"hadha al-amr min as-safar" (this matter of travel), "hadha al-amr min at-tijarah" (this matter of trade), "hadha al-amr min az-zawaj" (this matter of marriage), etc.
In the two units (rak‘ahs) of the istikhara prayer, after Surah al-Fatihah, any other surah may be recited.
A person should clear his mind before performing istikhara, meaning he should abandon particular inclinations and tendencies towards one side, and sincerely seek goodness and blessing from Allah, presenting his requests before his Lord with complete sincerity.
The etiquettes of istikhara are as follows:
• One should ensure both outward and inward purity, keeping one’s clothes, body, and place clean and pure.
• It should be kept in mind that istikhara is an act of worship, which is fruitless without intention; the intention is only in the heart.
• One should also be aware that he is seeking goodness from his Lord, so he should perform istikhara with full concentration and attention.
• If one is habitual in any sin, he should immediately abandon it, repent to Allah, and then perform istikhara regarding the matter at hand.
• Istikhara is a supplication (du‘a), so the etiquettes of supplication should also be observed, i.e., before the supplication, praise and glorify Allah and send blessings and peace upon the Messenger of Allah sallallahu alayhi wa sallam.
The words of salawat should be those taught by the Messenger of Allah sallallahu alayhi wa sallam.
• Ensuring lawful (halal) sustenance is also extremely important.
If acts of worship are not accepted due to consuming unlawful (haram) sustenance, then how can istikhara be beneficial?
• The one performing istikhara should have complete certainty that Allah is the best decider for him; whatever Allah wills will contain goodness for his worldly life and Hereafter.
• After istikhara, he should lie down facing the qiblah while in a state of ablution (wudu), provided that the istikhara was performed before sleeping, although there is no essential connection between sleep and istikhara.
(2)
The method of performing istikhara is as follows:
• When a person is faced with an important matter, he should immediately prepare himself mentally for istikhara.
• Perform a complete ablution (wudu) as for prayer.
• Perform two units (rak‘ahs) of voluntary (nafl) prayer, other than the obligatory prayers.
• After completing the prayer, recite the aforementioned supplication of istikhara.
It should also be clarified that there is no fixed time for performing istikhara, so whenever a person is faced with a matter, he may perform istikhara.
If no result is obtained after performing istikhara once, it is permissible to perform it up to three times, because istikhara is a supplication, and the Messenger of Allah sallallahu alayhi wa sallam would supplicate at least three times.
(Sahih Muslim, al-Jihad, Hadith: 4649 (1794))
(3)
Istikhara is not legislated in the following matters:
(a)
Matters in which action is obligatory, such as:
prayer, fasting, etc.—there is absolutely no need to perform istikhara for their fulfillment, because acting upon them is obligatory even without istikhara.
(b)
Matters in which action is not permissible, such as:
gambling, drinking alcohol, etc.—istikhara is not permissible in these matters either, because it is a person’s responsibility to avoid them.
Similarly, this applies to matters of maintaining family ties and good conduct.
(c)
Matters that are highly recommended in the view of the Shari‘ah, such as:
tahajjud (night prayer), recitation of the Qur’an, etc.—there is no need for istikhara in such matters, because the Shari‘ah has already approved and encouraged their performance.
(d)
Matters that are disliked (makruh) in the view of the Shari‘ah—the Lawgiver alayhis-salam has not considered their commission good, so istikhara is not permissible in such matters either.
(e)
Matters related to past events, such as:
searching for a thief—there is absolutely no need for istikhara in this, because istikhara is performed regarding future needs.
Istikhara may only be performed in permissible matters in which Allah has given a person the choice to do or not do, but he is unable to decide which to choose. In such cases, istikhara is permissible and beneficial, or when starting any permissible action, one may perform istikhara to determine if it is beneficial for him, he should proceed, and if it is not, he should leave it aside.
(4)
Marriage is one of the most important stages in a person’s life.
A person should choose his life partner after thorough consideration.
If there is mental harmony between husband and wife, life passes in comfort and peace; otherwise, one may face severe torment even in this world. However, it is common that in matters of marriage, we do not maintain the standard preferred by the Shari‘ah.
We base decisions on wealth and lineage.
In the view of the Shari‘ah, relying on such non-standard matches for istikhara is not permissible in any way.
Due to the importance of marriage, the Messenger of Allah sallallahu alayhi wa sallam specifically instructed istikhara for it. Thus, it is narrated from Abu Ayyub al-Ansari radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said regarding istikhara for marriage:
Perform ablution (wudu) in the best manner, then perform the prayer that Allah has decreed for you, then, while praising and glorifying Allah, recite the following supplication:
(اللَّهُمَّ إِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ، وَتَعْلَمُ وَلَا أَعْلَمُ أَنْتَ عَلَّامُ [ص: 567] الْغُيُوبِ، فَإِنْ رَأَيْتَ لِي فِي فُلَانَةَ، تُسَمِّيهَا بِاسْمِهَا، خَيْرًا فِي دِينِي وَدُنْيَايَ وَآخِرَتِي، وَإِنْ كَانَ غَيْرُهَا خَيْرًا لِي مِنْهَا فِي دِينِي وَدُنْيَايَ وَآخِرَتِي، فَاقْضِ لِي بِهَا " أَوْ قَالَ:
«فَاقْدِرْهَا لِي») (Musnad Ahmad: 423/5)
“O Allah! You have power and I do not have power, You know and I do not know.
You are the Knower of the unseen matters. If You know that so-and-so woman (mention her name)
is better for me in my religion, my worldly life, and my Hereafter, then decree her for me, and if someone else is better for me than her in my religion, my worldly life, and my Hereafter, then decree that for me, or he said:
Ordain her for me.”
(5)
In light of this hadith, it can be said that parents may perform istikhara when choosing a match for their children, to determine whether they should marry their son or daughter to a particular place or not, but before istikhara, the Shari‘ah standard must be considered.
(6)
Among us, there are several forms of non-Shari‘ah istikhara in practice, the details of which are as follows:
• Istikhara Centers:
Some tricksters and smooth talkers have opened istikhara centers.
They exploit others’ needs unlawfully, attacking their lives, honor, dignity, and wealth.
They have fixed fees for istikhara.
Like specialist doctors, the fee for an istikhara specialist is somewhat higher.
For this purpose, dedicated TV channels have been set up.
People ask them, “Hazrat, do istikhara and tell me whether my such-and-such matter will happen or not.”
After some time in meditation, this “Hazrat” tells whether the matter will happen or not.
This is a most regrettable example of selling religion.
The reality is that a person should perform istikhara himself; there is no Shari‘ah evidence for having someone else perform istikhara on one’s behalf, except in the case where the other person is also involved in the matter in some way, for example:
A father wants to marry his daughter, so he may perform istikhara for his daughter to determine whether her marriage in that place is appropriate or not. Therefore, a person should perform istikhara himself for his personal needs, because no one else can seek goodness and blessing for him with the same sincerity as he can for himself.
In any case, the “istikhara centers” that have sprung up everywhere in our times are in a highly questionable Shari‘ah state.
Wallahu a‘lam.
• Prayer beads (tasbih) and istikhara:
Some people take any prayer beads and say “yes” on one bead and “no” on the next.
Whatever the outcome on the last bead, they consider acting upon it as a successful istikhara.
There is no evidence for this in the Shari‘ah.
• The Noble Qur’an and istikhara:
Some people open a page of the Qur’an and read the first verse, then derive self-invented conclusions from its meaning.
This method is also invalid and un-Islamic.
• Arrows and istikhara:
Some people perform istikhara by casting arrows.
They try to draw conclusions from whether it falls to the right or left.
This method was prevalent before Islam, which Islam has declared invalid.
(7)
There is a widespread misconception among us regarding istikhara that after performing it, it is necessary to see something in a dream so that it becomes easy to draw a conclusion from the istikhara.
This notion is also incorrect.
The Messenger of Allah sallallahu alayhi wa sallam did not clarify this in any hadith.
The real matter is that after performing istikhara, Allah puts the person’s heart at ease in some way, whether it is in the form of a dream or a sense of inner satisfaction.
If, after performing istikhara, a person’s heart inclines towards a particular direction, he should proceed with it, taking the name of Allah, and if his heart inclines towards leaving the matter, he should abandon it.
(8)
In any case, from the hadith presented by Imam al-Bukhari rahimahullah, the following fundamental and important facts about istikhara are known:
• Istikhara is a supplication (du‘a) that the Messenger of Allah sallallahu alayhi wa sallam taught his noble Companions radi Allahu anhum just as he taught them Qur’anic surahs, so that they would present their matters to Allah for a better outcome, because knowledge of the outcome of every matter is with Allah alone.
• The person performing istikhara should be a monotheist (muwahhid), follower of the Sunnah, sincere, and religious, and should not be one who commits major sins or is habitual in minor sins.
• Before making the supplication of istikhara, he should perform two units (rak‘ahs) of voluntary prayer, then recite the aforementioned supplication according to the Sunnah.
• The words of the istikhara supplication indicate that the person himself should recite this supplication.
Before making the supplication, he should memorize it well and also understand its meanings and implications.
• No one should perform istikhara on behalf of another person, because the second party is not in any difficulty or hardship, so why should he perform the act of istikhara?
• Sometimes, after performing istikhara, nothing is obtained.
In this way, Allah tests His servant to see how steadfast he remains in this matter.
• Istikhara is related to knowledge of the unseen (ghayb).
The Qur’an and hadith teach us that knowledge of the unseen is with Allah alone, so a person should beware of tricksters.
• It is the responsibility of the scholars to teach people the supplication of istikhara and the method of acting upon it, just as the Messenger of Allah sallallahu alayhi wa sallam used to teach his noble Companions radi Allahu anhum.
(9)
Finally, we repeat that in our times, fortune-tellers and tricksters who inform the public about their lost items and solve their problems, then “fix” their issues through istikhara, are committing open disbelief (kufr).
Every day, large advertisements and false stories are published in newspapers; avoiding them is the foremost duty of a monotheist Muslim.
Expressing aversion to this un-Islamic profession is the foremost obligation of an honorable Muslim.
Wallahu a‘lam.

English Commentary:
1:
The literal meaning of "istikhara" is to seek goodness. Since, through this supplication, a person seeks goodness and well-being from Allah Ta'ala, it is called "the supplication of istikhara." Its prescribed (masnun) method is that, apart from the obligatory (fard) prayers, after performing two units (rak‘at), this supplication should be recited. Istikhara pertains only to permissible (mubah) matters. The fulfillment of obligations (fara'id), duties (wajibat), and recommended (sunan and mustahabbat) acts, as well as the avoidance of prohibitions (muharramat) and disliked (makruhat shari‘yyah) matters, is necessary in every situation; there is no istikhara in these.

2:
That is: In place of the words ((هَذَا الْأَمْرَ)) "this matter," one should mention the specific need. And performing istikhara on behalf of another person is not established by any hadith. Every individual should perform istikhara for himself, so that he may present his need to his Generous Lord himself in the best manner, and so that he develops the habit of asking from his Lord directly. The practice that has become common nowadays, of having others perform istikhara, is pure innovation (bid‘ah). Sleeping after istikhara and seeing a dream, etc., is neither established from the Noble Prophet (sallallahu alayhi wa sallam) nor from the noble Companions (radi Allahu anhum) and the great Followers (tabi‘in); rather, after performing istikhara—whether it is done once, three, five, or seven times—when the heart feels at ease and inclines toward the intended action, one should proceed with it. Clarification may also occur in a dream, but a dream is not a component of istikhara. Women may also perform istikhara themselves; there is no prohibition anywhere.

1538. Commentary:
➊ The meaning of istikhara is to seek goodness and to ask for ease and facilitation from Allah for this [خیر]. And this is done in matters where there is a possibility of both good and bad aspects. There is no meaning to performing istikhara for obligatory (fard) and mandatory (wajib) religious duties. However, istikhara can be done regarding the timing and manner of such acts. For example: “O Allah, should I go for Hajj this year or next year? Should I travel by air, land, or sea?” etc.

➋ This is the prescribed and Sunnah method of istikhara. This prayer and supplication can be performed at any time except during the disliked (makruh) times. Through this, a person’s anxiety is removed and stability is achieved towards one side. At that point, the person should proceed with the action; Allah will put blessing in it. And if the anxiety remains, then this practice should be repeated for several days continuously. Insha’Allah, the heart will settle on one aspect. Note that it is not necessary that the answer appears only in a dream... and it is also possible... Some people have others perform istikhara for them. This is a meaningless practice. The person concerned should himself perform the prayer and supplication. The Shariah insists on this very matter: that every servant should establish a direct relationship with his Lord.

➌ In this supplication, in place of “hadha al-amr” (this matter), one should mention the specific need, for example, “hadha al-nikah” (this marriage) or “hadha al-bay’” (this sale), etc., or upon reaching “hadha al-amr,” one should bring to mind the specific matter for which he is performing istikhara.

(1) Istikhara means seeking good from Allah, and it is done in matters whose good or bad outcome is not certain, in which there is hesitation. Therefore, istikhara cannot be done for any obligatory (fard), recommended (sunnah), or forbidden (haram) act, because the goodness of the obligatory and recommended acts and the prohibition of the forbidden act are already clear.

(2) The purpose of istikhara is to remove hesitation. Therefore, as long as the hesitation is not removed and the heart is not at ease, and one option does not become predominant, istikhara should be continued.

(3) Common people think that after performing istikhara, one should sleep and the correct path will be shown in a dream, but such a practice is not mentioned in any hadith, nor is there any mention of a dream. Similarly, performing istikhara to search for a thief is something outside the Qur’an and Sunnah. Considering such istikhara to be real is also baseless. The Messenger of Allah (sallallahu alayhi wa sallam) needed to investigate many matters, but he did not perform such istikhara; rather, he investigated with the help of evidence. Therefore, such istikhara is a sham and baseless. From them, unjust suspicions and mutual discord arise.

(4) “Two units of voluntary prayer (nafl)” means pure voluntary prayer, other than obligatory (fard) and recommended (sunnah) prayers.

(5) “If You know” means if You know this matter to be better for me. In other words, there is no doubt regarding Allah’s knowledge; rather, the question is about whether it is good or bad.

(6) “He should also mention his matter” — that is, in place of “this matter (haza al-amr),” he should mention the specific need or matter for which he is performing istikhara.

(7) A person should turn to his Lord in all matters.

(8) Whatever bounty and honor Allah, Lord of Might, bestows upon His servant, it is purely His action; no one has a right over Allah. This is the creed of Ahl al-Sunnah.

Benefits and Issues:
(1)
The meaning of istikhara is to request goodness and betterment from Allah.
When one intends to do something, it is better to make this supplication to Allah:
that if its outcome is better for me, then let it be completed with well-being, otherwise, whatever is better for me, let that be attained.

(2)
The Sunnah method of istikhara is precisely this: to perform two units (rak‘ahs) of prayer and then supplicate.
All other various types of istikhara that are popular
are all non-Sunnah.

(3)
It is not a condition for a dream to occur after istikhara; rather, one should proceed with arranging the matter.
If it is better, it will be completed with well-being.
Otherwise, if some obstacle arises, one should understand that its completion in this manner is not better for me.
Similarly, if after istikhara the heart feels at ease regarding the matter,
then proceed with it; otherwise, leave it.

(4)
In the supplication, in place of “haadha al-amr” (this matter), the name of the intended matter should be mentioned.
For example: “haadha an-nikah” (this marriage),
“haadha as-safar” (this journey),
“haadhihi at-tijarah” (this business), etc., or when saying “haadha al-amr,” one should conceive of the matter in the heart.

(5)
The meaning of “turn it away from me” is that I do not do that action, and there should not remain in my heart the thought that “if only I had done it, it would have been better.”