What Is Istikharah? Meaning and Method
بِسْمِ اللہِ الرَّحْمٰنِ الرَّحِيْمِ
Istikhārah: The Islamic Perspective, Method, and Rulings
Darulifta Ahlesunnat (Dawateislami)
Question
What do the noble scholars and jurists of Islamic law say about the following: What is istikhārah and where is this established from? Please tell the method of performing istikhārah and the rulings related to it.
Answer
The literal meaning of Istikhārah is ‘seeking goodness’. In the terminology of sharīʿah, istikhārah refers to a specific salāh or duʿā performed before Allāh to seek proper guidance regarding a permissible matter. In other words, when a person is uncertain whether or not to undertake a permissible course of action and as to whether it is better for him or not, then instead of relying solely on his own intellect and judgment, turning to Allāh with trust in His absolute knowledge and power, asking Him for the best decision is known as istikhārah. The basis of performing istikhārah has been established through the blessed aḥādith. Jābir Bin ʿAbdullah رضي اللہ تعالى عنه even states that the Messenger of Allāh ﷺ would teach us how to perform istikhārah regarding all matters just as He would teach a sūrah of the Qurʾān.
When a person intends to undertake any mubāḥ action (such as marrying oneself or arranging the marriage of one’s child, travelling somewhere or on some specific day, buying something, etc.), it is mustaḥab to perform istikhārah. Istikhārah is performed only for general permissible matters; not for sinful acts or acts of worship. But in acts of worship, if one is given the choice by sharīʿah to do an action at a certain time or place, then he may do istikhārah for this. For example, if one intends to perform a voluntary Ḥajj, then one may do istikhārah as to whether they should perform the voluntary Ḥajj this year or next year. Moreover, it is better to perform istikhārah multiple times. One ḥadīth even mentions doing istikhārah seven times. Nonetheless, istikhārah should be done until one’s heart becomes content with one of the options.
The method of istikhārah is to offer two rakʿāt nafl for istikhārah in a non-makrūh time. It is mustaḥab to recite sūrah al-Kāfirūn (قُلْ یٰۤاَیُّهَا الْكٰفِرُوْنَ) in the first rakʿah and sūrah al-Ikhlās (قُلْ هُوَ اللّٰهُ اَحَدٌ) in the second rakʿah. After completing the salāh, the duʿā of istikhārah should be recited (mentioned below). However, if one is not able to offer the nafl salāh for any reason, istikhārah can also be performed by reciting only the duʿā. But regardless of whether one recites the duʿā after the salāh or performs istikhārah only by reciting the duʿā, it is mustaḥab to offer ḥamd to Allāh Almighty and recite durūd and salām upon the Noble Rasūl ﷺ before and after reciting the duʿā.
After performing istikhārah, one should act according to whichever option the heart is content with. Some scholars have also stated in light of their experience that, after reciting the duʿā of istikhārah, one should sleep in the state of wudū while facing the qiblah. If one sees the color white or green in a dream, they should proceed with that action as this is a positive sign. But if one sees the color red or black, then they should refrain from undertaking that action as this is a negative sign. However, having a dream or seeing something in a dream is not necessary for istikhārah. Instead, the purpose is for the heart to incline towards a certain option and for the heart to become content. Therefore, when the heart becomes inclined to one option, then they should put their trust in Allāh and carry out the action. Allāh Almighty's support and help will be with them, and, if Allāh Almighty wills, they will attain success.
The Duʿā of Istikhārah:
اَللّٰھُمَّ اِنِّیْ اَسْتَخِیْرُکَ بِعِلْمِکَ وَاَسْتَقْدِرُکَ بِقُدْرَتِکَ وَ اَسْأَلُکَ مِنْ فَضْلِکَ الْعَظِیْمِ فَاِنَّکَ تَقْدِرُ وَلَا اَقْدِرُ وَ تَعْلَمُ وَلَا اَعْلَمُ وَ اَنْتَ عَلَّامُ الْغُیُوْبِ اَللّٰھُمَّ اِنْ کُنْتَ تَعْلَمُ اَنَّ ھٰذَا الْاَمْرَ خَیْرٌ لِّیْ فِیْ دِیْنِیْ وَ مَعَاشِیْ وَ عَاقِبَۃِ اَمْرِیْ عَاجِلِ اَمْرِی وَاٰجِلِہٖ فَاقْدُرْہُ لِیْ وَ یَسِّرْہُ لِیْ ثُمَّ بَارِکْ لِیْ فِیْہِ وَ اِنْ کُنْتَ تَعْلَمُ اَنَّ ھٰذَا الْاَمْرَ شَرٌّ لِّیْ فِیْ دِیْنِیْ وَ مَعَاشِیْ وَ عَاقِبَۃِ اَمْرِیْ عَاجِلِ اَمْرِیْ وَ اٰجِلِہٖ فَاصْرِفْہُ عَنِّیْ وَ اصْرِفْنِیْ عَنْہُ وَ اقْدُرْ لِیَ الْخَیْرَ حَیْثُ کَانَ ثُمَّ اَرْضِنِیْ بِہٖ
(The translation of this duʿā is in the ḥadīth below) After reciting this duʿā, one should mention their matter and need for which they are performing istikhārah. Alternatively, one may replace the words “ھٰذَا الْاَمْر” with their matter or need. For example, if one is doing istikhārah for travelling, he should say: “اَللّٰھُمَّ اِنْ کُنْتَ تَعْلَمُ اَنَّ ھٰذَا السَفَرَ خَیْرٌ لِّیْ . . .”.
It is narrated in Saḥīḥ al-Bukhārī, Jāmiʿ Tirmizī, Sunan Abī Dāwūd, Sunan Ibn Mājah, Sunan Nasāʾī, Musnad Aḥmad, Mustadrak ʿAlā al-Saḥīḥain, etc. (the following is cited from al-Bukhārī):
عن جابر بن عبد اللہ رضي اللہ عنهما قال: كان رسول اللہ صلى اللہ عليه و سلم يعلمنا الاستخارة في الأمور كما يعلمنا السورة من القرآن يقول: إذا هم أحدكم بالأمر فليركع ركعتين من غير الفريضة ثم ليقل: اللّٰهم إني أستخيرك بعلمك و أستقدرك بقدرتك وأسألك من فضلك العظيم فإنك تقدر ولا أقدر و تعلم و لا أعلم وأنت علام الغيوب، اللهم إن كنت تعلم أن هذا الأمر خير لي في ديني و معاشي و عاقبة أمري، أو قال: عاجل أمري وآجله فاقدره لي و يسره لي ثم بارك لي فيه و إن كنت تعلم أن هذا الأمر شر لي في ديني و معاشي و عاقبة أمري، أو قال: في عاجل أمري وآجله فاصرفه عني و اصرفني عنه و اقدر لي الخير حيث كان ثم أرضني به، قال: و يسمي حاجته
Translation: It is narrated that Jābir Bin ʿAbdullah رضي اللہ تعالى عنهما said:
The Messenger of Allāh ﷺ would teach us how to perform istikhārah regarding matters just like He would teach us a sūrah of the Qurʾān. He would say: “When any of you intend to undertake an action, he should offer two rakʿāt of a non-farḍ salāh and then make this supplication: ‘O Allāh, I seek goodness from You with Your Knowledge, and I seek ability from You by Your Power, and I ask for Your immense grace because You are the possessor of power and I have no power, You know everything and I know not, and You know very well all hidden things. O Allāh, if in Your knowledge this matter (I am intending to undertake) is better for my religion, my worldly life, and the outcome of my affairs, (or He stated: is better for my present and future affairs) then make it destined for me and make it easy for me, and then put blessings in it for me. O Allāh, if in Your knowledge this matter is harmful for my religion, my worldly life, and the outcome of my affairs, (or He stated: is harmful for my present and future affairs), then turn it away from me and turn me away from it, and wherever goodness lies for me make it destined for me and then make me contented with it.’” The narrator says, “The one making the supplication should mention his need.” (Saḥīḥ al-Bukhārī, Ch. of Nawāfil, Vol. 01, p. 391, Ḥadīth No. 1109, Publ. Dār Ibn Kathīr, Damascus)
ʿAllāmah Abū al-Faḍl Muḥammad Bin Mukarram ibn Manẓūr (d. 711 AH / 1311 CE) writes:
الاستخارة: طلب الخيرة في الشيء
Translation: Istikhārah means seeking what is better in a matter. (Lisān al-ʿArab, Vol. 04, p. 266, Publ. Dār al-Sādir, Beirut)
ʿAllāmah Syed Aḥmad Bin Muḥammad Taḥtāwī Ḥanafī رحمة اللہ تعالى عليه (d. 1231 AH / 1815 CE) writes:
الاستخارة أي طلب ما فيه الخير و هي تكون لأمر في المستقبل ليظهر اللہ تعالى خير الأمرين
Translation: Istikhārah means seeking that which contains goodness. Istikhārah is performed regarding future matters so that Allāh Almighty may make apparent which of the two options is better. (Ḥāshiyah al-Taḥtāwī ʿAlā Marāq al-Falāḥ, Book of Salāh, Ch. of Taḥiyah al-Masjid, p. 397, Publ. Dār al-Kutub al-ʿIlmiyah, Beirut)
ʿAllāmah Zainuddīn Muḥammad ʿAbdul-Raʾūf Munāwī رحمة اللہ تعالى عليه (d. 1031 AH / 1622 CE) writes:
و الاستخارة طلب الخيرة في الأمور منه تعالى و حقيقتها تفويض الاختيار إليه سبحانه فإنه الأعلم بخيرها للعبد و القادر على ما هو خير لمستخيره إذا دعاه أن يخير له فلا يخيب أمله
Translation: Istikhārah refers to seeking goodness from Allāh Almighty in one’s affairs. The essence of this is to entrust the choice to Allāh Almighty, for He knows best what is better for His bondsmen and is capable of decreeing what is best for the one performing istikhārah. So, when one makes duʿā to Allāh Almighty to destine for him what is best, He will not disappoint his hopes. (Faid al-Qadīr Sharḥ al-Jāmiʿ al-Saghīr, Vol. 05, p. 442, Publ. Egypt)
Ḥakīm al-Ummah Muftī Aḥmad Yār Khān Naʿīmī رحمة اللہ تعالى عليه (d. 1391 AH / 1971 CE) writes:
استخارہ کے معنی ہیں: خیر مانگنا یا کسی سے بھلائی کا مشورہ کرنا، چونکہ اس دعا و نماز میں بندہ اللہ سے گویا مشورہ کرتا ہے کہ فلاں کام کروں یا نہ کروں، اسی لیے اسے استخارہ کہتے ہیں۔
Translation: Istikhārah means to seek goodness or to seek advice from someone regarding what is better. Since it is as if a person is seeking advice from Allāh as to whether or not to proceed with a particular action through this salāh and duʿā, they are called Istikhārah. (Mirʾāt al-Manājīḥ, Vol. 02, p. 286, Publ. Maktabah Islāmiyah, Lahore)
ʿAllāmah Badruddīn Abū Muḥammad Maḥmūd Bin Aḥmad ʿAynī رحمة اللہ تعالى عليه (d. 855 AH / 1451 CE) writes:
فيه استحباب صلاة الاستخارة و الدعاء المأثور بعدها في الأمور التي لا يدري العبد وجه الصواب فيها
Translation: This ḥadīth indicates that it is mustaḥab to perform the Istikhārah salāh and then recite the prescribed duʿāʾ regarding matters in which one is uncertain about the correct course of action. (ʿUmdah al-Qārī Sharḥ Saḥīḥ al-Bukhārī, Book of Tahajjud, Ch. of what was narrated about offering nafl in pairs, Vol. 07, p. 224, Publ. Al-Matbaʿah al-Khayriyah)
ʿAllāmah Syed Aḥmad Bin Muḥammad Taḥtāwī رحمة اللہ تعالى عليه (d. 1231 AH/1815 CE) writes:
اعلم أن محل ندب الاستخارة إنما هو في الأمور التي لا يدري العبد وجه الصواب فيها أما ما هو معروف خيره أو شره كالعبادات وصنائع المعروف و المعاصي و المنكرات فلا حاجة إلى الاستخارة فيها نعم قد يستخار فيها البيان خصوص الوقت
Translation: It is mustaḥab to perform istikhārah regarding matters in which one is uncertain about the correct course of action. As for the matters which are clearly beneficial or clearly harmful, such as acts of worship, good deeds, sins, and prohibited actions, there is no need to perform istikhārah for them. However, istikhārah can be performed for good deeds to specify a certain time. (Ḥāshiyah al-Taḥtāwī ʿAlā Maraq al-Falāḥ, Book of salāh, p. 398, Publ. Dār al-Kutub al-ʿIlmiyah, Beirut)
Muftī Sharīf al-Ḥaq Amjadī رحمة اللہ تعالى عليه (d. 1421 AH / 2000 CE) writes:
جب کسی کام کے کرنے کا ارادہ ہو تو استخارہ کی نماز مستحب ہے، بشرطیکہ وہ عبادات نہ ہوں یا منہیات نہ ہوں، اس لیے کہ عبادات کی ادائیگی اور منہیات سے اجتناب مطلقاً خیر ہے۔ ہاں یہ جائز ہے کہ کسی عبادت غیر مؤقت کے وقت کے بارے میں استخارہ کیا جائے، مثلاً حج، جہاد کے بارے میں یہ کہا جائے کہ امسال کروں یا نہ کروں؟ . . . چھوٹا کام ہو یا بڑا سب کے لیے استخارہ مستحب ہے، کبھی کبھی چھوٹی چھوٹی باتیں بڑے حوادث و نقصانات کا سبب بن جاتی ہیں۔ بہتر یہ ہے کہ استخارہ متعدد بار کرے۔
Translation: When one intends to undertake any action, it is mustaḥab to perform istikhārah, provided that it is not an act of worship or something prohibited. This is because performing acts of worship and avoiding prohibited actions are intrinsically good. However, it is permissible to perform istikhārah regarding the time for performing an act of worship that is not restricted to a specific time. For example, one may perform istikhārah regarding whether to perform Ḥajj or jihad this year. Istikhārah is mustaḥab for matters both minor and major, as even minor matters can sometimes lead to major mishaps and losses. It is better to perform istikhārah multiple times. (Nuzhah al-Qārī Sharḥ Saḥīḥ al-Bukhārī, Vol. 02, p. 575, Publ. Farīd Bookstall, Lahore)
Sadr al-Sharīʿah, Muftī Muḥammad Amjad ʿAlī Aʿzamī رحمة اللہ تعالى عليه (d. 1367 AH / 1948 CE) writes:
بہتر یہ ہے کہ سات بار استخارہ کرے کہ ایک حدیث میں ہے: "اے انس (رضی اللہ تعالیٰ عنہ)! جب تو کسی کام کا قصد کرے تو اپنے رب (عزوجل) سے اس میں سات بار استخارہ کر، پھر نظر کر تیرے دل میں کیا گزرا کہ بے شک اُسی میں خیر ہے۔" (کنز العمال) . . . استخارہ کا وقت اس وقت تک ہے کہ ایک طرف رائے پوری جم نہ چکی ہو۔
Translation: It is better to perform istikhārah seven times, for it is stated in a ḥadīth: “O Anas رضي اللہ تعالى عنه, when you intend to undertake any action, perform istikhārah from your lord regarding that matter seven times. Then see what has settled in your heart, for that is best for you.” (Kanz al-ʿUmmāl) The time of istikhārah is until one has firmly settled upon one of the options. (Bahār-E-Sharīʿat, Vol. 01, pt. 04, p. 683, Publ. Maktaba-Tul-Madīnah, Karachi)
ʿAllāmah Ibn ʿĀbidīn Syed Muḥammad Amīn Bin ʿUmar Shāmī رحمة اللہ تعالى عليه (d. 1252 AH/1836 CE) cites:
من هم بأمر وكان لا يدري عاقبته و لا يعرف أن الخير في تركه أو الإقدام عليه فقد أمره رسول اللہ صلى اللہ عليه و سلم أن يركع ركعتين يقرأ في الأولى فاتحة الكتاب ﴿قُلْ يَا اَيُّهَا الْكَافِرُونَ﴾ و في الثانية الفاتحة ﴿قُلْ هُوَ اللّٰهُ اَحَدٌ﴾ فإذا فرغ قال اللهم إلخ، ثم المسموع من المشايخ ينبغي أن ينام على الطهارة و مستقبل القبلة بعد قراءة الدعاء المذكور فإن رأى في منامه بياضا أو خضرة فذلك الأمر خير و إن رأى فيه سوادا أو حمرة فهو شر ينبغي أن يجتنب عنه
Translation: The one who intends to undertake a course of action but is unaware of its outcome and does not know whether it is better for him to abandon it or proceed with it, the Prophet ﷺ instructed such a person to offer two rakʿāt and recite sūrah al-Fātiḥah and sūrah al-Kāfirūn in the first rakʿah, and sūrah al-Fātiḥah and sūrah al-Ikhlās in the second rakʿah. Then after completing the salāh, he should recite “ اللّٰهم . . .”. It has been reported from the mashāʾikh that after reciting the aforementioned duʿā, one should sleep in the state of purity while facing the qiblah. If he sees white or green in his dream, then that matter is good. But if he sees black or red, then it is harmful and he should refrain from it. (Minḥah al-Khāliq ʿAlā al-Baḥr al-Rāʾiq, Book of salāh, Ch. of witr and nawāfil, Vol. 02, p. 56, Publ. Dār al-Kitāb al-Islāmī)
ʿAllāmah Syed Aḥmad Bin Muḥammad Taḥtāwī Ḥanafī رحمة اللہ تعالى عليه (d. 1231 AH / 1815 CE) writes:
إذا تعذر عليه الصلاة استخار بالدعاء فقد روى الترمذي بإسناد ضعيف عن أبي بكر الصديق رضي اللہ عنه أن النبي صلى اللہ عليه و سلم كان إذا أراد الأمر قال اللهم خر لي و اختر لي
Translation: If offering the salāh of istikhārah is difficult for him, then he should perform istikhārah by reciting the duʿā. It is narrated in al-Tirmizī, with a daʿīf (weak) chain of narration, from Abū Bakr al-Siddique رضي اللہ تعالى عنه that when the Prophet ﷺ would intend any course of action, he would say: “O Allāh! Decree goodness for me and choose whatever is best for me.” (Ḥāshiyah al-Taḥtāwī ʿAlā Maraq al-Falāḥ, Book of salāh, Ch. of Taḥiyah al-Masjid, p. 397, Publ. Dār al-Kutub al-ʿIlmiyah, Beirut)
Imām Abū Zakariyah Muḥyuddīn Yaḥyā Bin Sharaf Nawawī رحمة اللہ تعالى عليه (d. 676 AH / 1277 CE) writes:
و لو تعذرت عليه الصلاة استخار بالدعاء و يستحب افتتاح الدعاء المذكور و ختمه بالحمد لله و الصلاة و التسليم على رسول اللہ صلى اللہ عليه و سلم
Translation: If offering salāh becomes difficult for one, he should perform istikhārah by reciting the duʿā. It is mustaḥab to begin the aforementioned duʿā with ḥamd for Allāh and durūd and salām upon the Prophet ﷺ, and to conclude it with them. (Al-Azkār Lil-Nawawī, Book of Invocations and Supplications for Occurring Matters, p. 120, Publ. Dār al-Fikr, Beirut)
Sadr al-Sharīʿah Muftī Muḥammad Amjad ʿAlī Aʿzamī رحمة اللہ تعالى عليه (d. 1367 AH / 1948 CE) writes:
اور (دعائے استخارہ میں) اپنی حاجت کا ذکر کرے، خواہ بجائے "هذا الامر" کے حاجت کا نام لے یا اُس کے بعد۔ (نیز الفاظِ حدیث) "أو قال عاجل أمري" میں أو شک راوی ہے، فقہا فرماتے ہیں کہ جمع کرے، یعنی یوں کہے: و عاقبة أمري و عاجل أمري و آجله۔
Translation: In the duʿā of istikhārah, one should mention their need, whether this is done by replacing the words “هذا الامر” with the name of their need, or by mentioning it afterwards. (It is stated in a ḥadīth) “أو قال عاجل أمري” Here, the أو is for doubt of the narrator. The jurists state that one should combine both wordings and say the following: “و عاقبة أمري و عاجل أمري و آجله”. (Bahār-E-Sharīʿat, Vol. 01, pt. 04, p. 682, Publ. Maktaba-Tul-Madīnah, Karachi)
Ḥakīm al-Ummah Muftī Aḥmad Yār Khān Naʿīmī رحمة اللہ تعالى عليه (d. 1391 AH/1971 CE) writes:
یعنی "هذا الامر" کی جگہ اپنے کام کا نام لے، (مثلاً) ھذا النکاح یا ھذہ التجارۃ یا ھذا التعمیر کہے۔ حدیث شریف میں ہے: "جو استخارہ کر لیا کرے وہ نقصان میں نہ رہے گا اور جو استخارہ کر لیا کرے وہ نادم نہ ہوگا۔" اس استخارہ کے بعد پھر جدھر دل متوجہ ہو، وہ کرے۔ ان شاء اللہ کامیابی ہوگی۔
Translation: In place of “هذا الامر”, one should name their specific need, such as saying “this nikāḥ”, “this business”, or “this construction”. It is stated in a ḥadīth: “The one who performs istikhārah will not suffer loss and the one who performs istikhārah will not regret it.” After performing istikhārah, one should proceed with whatever his heart settles upon. By the will of Allāh, he will attain success. (Mirʾāt al-Manājīḥ, Vol. 02, p. 287, Publ. Maktabah Islāmiyah, Lahore)
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہ اَعْلَم صَلَّی اللہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَ سَلَّم
(Allah Almighty knows best and His Messenger صَلَّی اللہُ عَلَیْہِ وَ اٰلِهٖ وَسَلَّم knows best.)
Answered By: Mufti Muhammad Qasim Attari
Verified By: Mufti Muhammad Qasim Attari
Ref No: FAM-1145
Date: 15h Shawwāl al-Mukarram 1447 AH / 04th April 2026