First, let's look at the
evidence for Istikhaara. The evidence is the following authentic hadiith
The Messenger of Allaah (sallallaahu alayhi wa sallam) used to teach his companions to make istikhaarah in all things, just as he used to teach them soorahs from the Quraan.
He said: If any one of you is concerned about a decision he has to make, then let him pray two rakahs of non-obligatory prayer, then say:
Allaahumma inni astakheeruka bi ilmika wa astaqdiruka bi qudratika wa asaluka min fadlika, fa innaka taqdiru wa laa aqdir, wa talamu wa laa alam, wa anta allaam al-ghuyoob. Allaahumma fa in kunta talamu haadhal-amra (then the matter should be mentioned by name) khayran li fi aajil amri wa aajilihi (or: fi deeni wa maaashi wa aaqibati amri) faqdurhu li wa yassirhu li thumma baarik li fihi. Allaahumma wa in kunta talamu annahu sharrun li fi deeni wa maaashi wa aaqibati amri (or: fi aajili amri wa aajilihi) fasrifni anhu [wasrafhu anni] waqdur li al-khayr haythu kaana thumma radini bihi
(O Allaah, 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, I have none. And You know, I know not. You are the Knower of hidden things. O Allaah, if in Your knowledge, this matter (then it should be mentioned by name) is good for me both in this world and in the Hereafter (or: in my religion, my livelihood and my affairs), then ordain it for me, make it easy for me, and bless it for me. And if in Your knowledge it is bad for me and for my religion, my livelihood and my affairs
(or: for me both in this world and the next), then turn me away from it, [and turn it away from me], and ordain for me the good wherever it may be and make me pleased with it.
The authentic Hadiith has been narratd by
Imaam al-Bukhaari (may Allaah have mercy on him) and a similar report has been narrated by
Imaam al-Tirmidhi (may Allaah have mercy on him),
Imaam al-Nasaa'i (may Allaah have mercy on him),
Imaam Abu Dawuud (may Allaah have mercy on him),
Imaam Ibn Maajah (may Allaah have mercy on him), and
Imaam Ahmad (may Allaah have mercy on him).
Just reading this hadith alone shows you the importance of the prayer. It was taught just like the Suurahs of the Qur'aan were taught.
And it was taught for
all things.
This shows the immense importance of this prayer. We also come to know that the Messenger of Allaah (sallallaahu alayhi wa sallam)
taught this prayer to the Companions (may Allaah be pleased with all of them). He (sallallaahu alayhi wa sallam) did not pray it for them. He (sallallaahu alayhi wa sallam) did not pray it on their behalf.
He (sallallaahu alayhi wa sallam) taught
them how to pray it.
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Based on the hadiith presented, all of the Jurists agree that the Istikhaara prayer is a Sunnah.
The four Madhaahib agree that Istikhaara is done for a matter in regards to which a person does not know what the right perspective is. As for matters in regards to which it is known that they are evil or good such as matters of worship like fasting and praying or matters of disobedience, then there is no need for an Istikhaara in regards to those matters.
The exception is when the person is not sure if the time is right to undertake the matter. For example, take the matter of Hajj. Hajj is a good act without a doubt. There is no need for an Istikhaara for it. However, it is possible that the year you want to perform the Hajj in is not a good year because in that year fitnah may occur. So, you can do an Istikhaara for performing Hajj in that year. Here the Istikhaara is not for the Hajj but for the year in which one wants to perform it.
Based on this Istikhaara is only done in matters which are permissible or recommended. I
t has no place in matters which are obligatory, haraam, or makruuh.
Kuwaiti Encyclopedia of Fiqh
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The manner in which Istikhaara is done
There are
three ways in which Istikhaara can be done.
The first way is the one upon which all four Madhaahib agree. This entails that a person prays two Rak'ah non-obligatory prayer with the intention of praying the Istikhaara prayer, and then makes the dua which has reached us in the authentic hadiith mentioned above.
The second way is to only make the dua which has reached us without praying the two Rak'ah when one is in a situation where it is not possible for him to pray the two Rak'ah and make the dua both together. This view is held by the Hanafi, Shaafi'i, and Maaliki schools of thought.
The third way has only been explicitly stated by the Maaliki and Shaafi'i schools of thought. They have said that one can make the dua of Istikhaara at the end of which ever prayer one prays with its intention, and this is the best, or without its intention as in the case of saying the dua of Istikhaara after praying two Rak'ah of tahiyyat al-masjid (“greeting the mosque”).
Ibn Qudaamah, who is from the Hanbali school of thought, has not mentioned any way except for the first one which comprises of both the prayer and dua of Istikhaara together.
Kuwaiti Encyclopedia of Fiqh
Volume 3 Page 243