Ruling on Performing Istikhara Prayer and Reciting Its Supplication in Tahiyyat al-Masjid or Sunnah Prayers
Taken from: Fatawa Arkan al-Islam
Can the supplication of Istikhara be recited in Tahiyyat al-Masjid or Sunnah prayers? What is the ruling of Shari‘ah regarding the Istikhara prayer?
Al-ḥamdu lillāh, waṣ-ṣalātu wa-s-salāmu ʿalā Rasūlillāh, ʾammā baʿd!
The Istikhara prayer is a Sunnah Mu’akkadah, and it is performed when a person intends to carry out a certain task but is unsure whether doing it or leaving it is better for him.
① If the benefit or harm of an act is completely clear — meaning it is evident whether doing it is better or refraining from it is better — there is no need to perform Istikhara.
② This is why the Messenger of Allah ﷺ carried out many actions without performing Istikhara, because their outcome was clear and the decision between good and evil was apparent.
③ Example: If a person intends to perform Ṣalāh, give Zakāh, abandon forbidden matters, or intends to eat, drink, or sleep, then Istikhara is unnecessary since the good and bad of such matters are already known.
◈ In the two rak‘ahs of Tahiyyat al-Masjid, reciting the supplication of Istikhara is not permissible.
◈ Similarly, if Sunnah Rawatib (emphasized Sunnah prayers) are offered without prior intention of Istikhara, then the supplication of Istikhara may not be recited in them.
The Hadith explicitly states that Istikhara should be performed in two specific rak‘ahs of prayer.
If these two rak‘ahs are performed with a different intention — such as Tahiyyat al-Masjid or Sunnah Rawatib — and without the intention of Istikhara, then they will not fulfill the command of the Prophet ﷺ regarding Istikhara.
◈ If a person intends Istikhara before performing Tahiyyat al-Masjid or Sunnah Mu’akkadah, and then recites the supplication of Istikhara in those rak‘ahs, the Istikhara will be valid.
◈ This is supported by the Hadith of the Prophet ﷺ:
«فَلْيَرْکَعْ رَکْعَتَيْنِ مِنْ غَيْرِ الْفَرِيضَةِ»
(Ṣaḥīḥ al-Bukhārī, Kitāb ad-Daʿawāt, Bāb ad-Duʿāʾ ʿinda al-Istikhārah, ḥadīth no. 6382; Kitāb at-Tahajjud, Bāb Mā Jāʾa fī at-Taṭawwuʿ Mathnā Mathnā, ḥadīth no. 1162)
“Let him pray two rak‘ahs other than the obligatory prayer.”
◈ In this Hadith, only the obligatory prayer is excluded, and no specific restriction is placed on other voluntary prayers.
◈ However, there remains a possibility that such Istikhara may not be considered valid, because the Hadith also states:
“When he intends (a matter), let him pray (two rak‘ahs).”
This indicates that the sole purpose of those rak‘ahs should be Istikhara, not anything else.
◈ The most virtuous way is to perform two separate rak‘ahs of voluntary prayer exclusively for Istikhara.
◈ The context of the Hadith suggests that the prayer should be with the sole intention of Istikhara.
◈ The phrase “other than the obligatory prayer” also indicates that it should be voluntary prayer, as the Prophet ﷺ said:
“Let him pray two rak‘ahs of voluntary prayer.”
ھذا ما عندي والله أعلم بالصواب
Taken from: Fatawa Arkan al-Islam
❖ Question:
Can the supplication of Istikhara be recited in Tahiyyat al-Masjid or Sunnah prayers? What is the ruling of Shari‘ah regarding the Istikhara prayer?
❖ Answer:
Al-ḥamdu lillāh, waṣ-ṣalātu wa-s-salāmu ʿalā Rasūlillāh, ʾammā baʿd!
The Istikhara prayer is a Sunnah Mu’akkadah, and it is performed when a person intends to carry out a certain task but is unsure whether doing it or leaving it is better for him.
◈ When Istikhara Is Not Needed:
① If the benefit or harm of an act is completely clear — meaning it is evident whether doing it is better or refraining from it is better — there is no need to perform Istikhara.
② This is why the Messenger of Allah ﷺ carried out many actions without performing Istikhara, because their outcome was clear and the decision between good and evil was apparent.
③ Example: If a person intends to perform Ṣalāh, give Zakāh, abandon forbidden matters, or intends to eat, drink, or sleep, then Istikhara is unnecessary since the good and bad of such matters are already known.
❖ Ruling on Reciting the Supplication of Istikhara in Tahiyyat al-Masjid or Sunnah Prayers:
◈ In the two rak‘ahs of Tahiyyat al-Masjid, reciting the supplication of Istikhara is not permissible.
◈ Similarly, if Sunnah Rawatib (emphasized Sunnah prayers) are offered without prior intention of Istikhara, then the supplication of Istikhara may not be recited in them.
Reason:
The Hadith explicitly states that Istikhara should be performed in two specific rak‘ahs of prayer.
If these two rak‘ahs are performed with a different intention — such as Tahiyyat al-Masjid or Sunnah Rawatib — and without the intention of Istikhara, then they will not fulfill the command of the Prophet ﷺ regarding Istikhara.
❖ If the Intention of Istikhara Is Made First:
◈ If a person intends Istikhara before performing Tahiyyat al-Masjid or Sunnah Mu’akkadah, and then recites the supplication of Istikhara in those rak‘ahs, the Istikhara will be valid.
◈ This is supported by the Hadith of the Prophet ﷺ:
«فَلْيَرْکَعْ رَکْعَتَيْنِ مِنْ غَيْرِ الْفَرِيضَةِ»
(Ṣaḥīḥ al-Bukhārī, Kitāb ad-Daʿawāt, Bāb ad-Duʿāʾ ʿinda al-Istikhārah, ḥadīth no. 6382; Kitāb at-Tahajjud, Bāb Mā Jāʾa fī at-Taṭawwuʿ Mathnā Mathnā, ḥadīth no. 1162)
“Let him pray two rak‘ahs other than the obligatory prayer.”
◈ In this Hadith, only the obligatory prayer is excluded, and no specific restriction is placed on other voluntary prayers.
◈ However, there remains a possibility that such Istikhara may not be considered valid, because the Hadith also states:
“When he intends (a matter), let him pray (two rak‘ahs).”
This indicates that the sole purpose of those rak‘ahs should be Istikhara, not anything else.
❖ The Best Practice:
◈ The most virtuous way is to perform two separate rak‘ahs of voluntary prayer exclusively for Istikhara.
◈ The context of the Hadith suggests that the prayer should be with the sole intention of Istikhara.
◈ The phrase “other than the obligatory prayer” also indicates that it should be voluntary prayer, as the Prophet ﷺ said:
“Let him pray two rak‘ahs of voluntary prayer.”
ھذا ما عندي والله أعلم بالصواب
