People often consult with one another about the course of action they may take in a particular situation. When the advantages or the pitfalls relevant to a particular action are not very clear, the need for wise opinion is clearly felt. People may consult their friends, relatives, colleagues and those who had some experience relevant to the question they have to decide. But even after extensive consultation, people may still be unable to make up their minds; the issues may be blurred; the pros and cons may appear to be equal or near equal; the risks may carry a strong probability; the advantages not so clear cut; etc. At times we find ourselves unable to consult with others, perhaps because the situation is a peculiar one, or not easy to be appreciated by others, or because we have a particular interest, leanings, desires or prejudices. In all such cases, seeking God’s help in making the right choice can be of great benefit.
This is what is known in Islamic terminology as istikharah which literally means “seeking the beneficial choice.” As no one can divine the future, no matter how clear the indications are, such choice can be determined only by God. And the istikharah is all about receiving God’s help in choosing the better course, particularly when the options are not clear cut.
It is extremely important to realize that the istikharah is in no way a means to know something about the future, or to receive divine knowledge. It is only a supplication for benefit and goodness, which one may receive by appealing to God who knows all. This must be clear in our minds before doing the istikharah.
Thus, if one wants to buy or rent an apartment, or to make a proposal to marry a certain woman, and he wants to be sure that such a purchase or marriage will turn out to be good and beneficial for him, he resorts to the istikharah.
When he has done it and he finds that the purchase deal moves forward smoothly, he realizes that God has given him the right choice in buying it. If the deal is beset with difficulties or does not go through, he realizes that God has indicated to him the right choice in not buying it. Similarly, if his marriage proposal is accepted and progresses smoothly, he should be grateful to God for facilitating it, knowing that it is good for him. His attitude of acceptance is the same should his proposal move in the opposite direction. The other point to make here is that the istikharah may be well coupled with consulting other people whom one feels able to advise on the matter in question. Indeed, such consultation, if done after the istikharah, may be a means of determining the better course of action. Thus, if you consult a relative or a friend, and he or she points out some clear advantages in a particular choice which you might have overlooked, this may make you more favorable to his view. If this is done after the istikharah, it may be part of the process of determining what God has chosen for you in the matter.
The istikharah has a formula which the Prophet taught to his companions and to his followers in all generations. An authentic Hadith reported by Jabir mentions that “the Prophet taught us to do the istikharah in all matters, just like he used to teach us a Surah of the Qur’an.”
This statement mentions istikharah as relevant to all matters, which makes the statement very general and applicable to all situations and all actions. The fact is that the statement does not apply to certain matters. This is common in Islamic religious text where certain general statements have a specific application, and specific statements having a general application. In this case, for example, istikharah does not apply to performing an Islamic duty, such as prayer, zakah, fasting or the pilgrimage. Nor does it apply to refraining from doing a forbidden thing. One may not do the istikharah in order to find out whether placing a bet is of benefit or not. It is not, because it is forbidden, and no forbidden thing is of net benefit to people. Otherwise it would not have been forbidden.
Similarly, it is not proper to do the istikharah in order to decide between two things, one is permissible and the other recommended, if only one of them may be done at the time. Needless to say, one should opt for that which is recommended. The istikharah is to be done when a person needs to do something of importance, and he is not clear whether it carries a benefit or may cause harm. In matters of no serious consequence, it is sufficient to limit oneself to the normal supplication recommended to be said in the morning or in the evening or at any time.
This makes it clear that istikharah should be resorted to in matters where one finds it difficult to choose a course of action, particularly if one realizes that the consequences may be serious, whether they are beneficial or harmful. When one has done the istikharah one should accept whatever course takes place, realizing that it is the better course and that the opposite would have been more harmful. The istikharah is done by offering a voluntary prayer of two rakaahs, which should be followed by a supplication taught to us by the Prophet.
This supplication goes as follows: “My Lord, I seek Your help, based on Your knowledge, in making a choice and seek Your assistance based on Your power, for You are powerful and I am not, and You know all while I do not know. My Lord, if You know this matter (he should specify the matter) is beneficial to me in my faith and my living, and in my short-term and long-term affairs, then facilitate it for me, make it easy for me to have, and bless it for me. But if You know this matter (he should specify it again) is disadvantageous for me in my faith and my living, and in may short-term and long-term affairs, then keep it away from me and keep me away from it. Give me what is beneficial to me whatever it may be and make me happy with it.”
Needless to say, this supplication acknowledges one’s personal helplessness and expresses trust in God’s wisdom and power. It also signifies one’s willingness to do whatever God chooses and prays for a feeling of satisfaction with whatever may come up. All this is indication of good faith.
Next week we hope to comment in detail on the Hadith which teaches the istikharah.
