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In the Name of God بسم الله

Is Istikhara By Tasbeeh Beads Haram?

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Assalam o alaikum 


I have been told that Istekhara by Tasbeeh Beads (a.k.a. Istekhara- Imam Al Zaman) which is carried out by reciting dua and counting the beads of Tasbeeh is haram. 


I have been reading online about it and couldn't find anything regarding it as haram. But I need authentic resources which state that this type of istekhara is not haram. So please help me in this regard. I need authentic citations. Authentic books be them from shia Ulimma or sunni ulima. 


It is very important for me to have satisfactory answer because the person who has asked me this is sunni but he has inclination towards Ahl ul Bait A.S. and shiat itself. 


looking forward to your replies. 



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Salaamun Alaykum dear friend.


Of course it is Halaal and there are lots of Ahaadith in this regard;


فَوَجَدْتُ بِخَطِّ أَخِيَ الصَّالِحِ الرَّضِيِّ الْقَاضِي الْآوِيِّ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ مُحَمَّدٍ الْحُسَيْنِيِ‏ ضَاعَفَ اللَّهُ سَعَادَتَهُ وَ شَرَّفَ خَاتِمَتَهُ مَا هَذَا لَفْظُهُ عَنِ الصَّادِقِ ع‏ مَنْ أَرَادَ أَنْ يَسْتَخِيرَ اللَّهَ تَعَالَى فَلْيَقْرَأِ الْحَمْدَ عَشْرَ مَرَّاتٍ وَ إِنَّا أَنْزَلْنَاهُ عَشْرَ مَرَّاتٍ ثُمَّ يَقُولُ اللَّهُمَ‏ إِنِّي‏ أَسْتَخِيرُكَ‏ لِعِلْمِكَ‏ بِعَاقِبَةِ الْأُمُورِ وَ أَسْتَشِيرُكَ لِحُسْنِ ظَنِّي بِكَ فِي الْمَأْمُولِ وَ الْمَحْذُورِ اللَّهُمَ‏ إِنْ كَانَ أَمْرِي هَذَا مِمَّا قَدْ نِيطَتْ‏ بِالْبَرَكَةِ أَعْجَازُهُ وَ بَوَادِيهِ‏ وَ حُفَّتْ بِالْكَرَامَةِ أَيَّامُهُ وَ لَيَالِيهِ فَخِرْ لِي‏ بِخِيَرَةٍ تَرُدُّ شَمُوسَهُ‏ ذَلُولًا وَ تَقْعَصُ‏ أَيَّامَهُ سُرُوراً يَا اللَّهُ إِمَّا أَمْرٌ فَآتَمِرَ وَ إِمَّا نَهْيٌ فَأَنْتَهِيَ اللَّهُمَّ خِرْ لِي بِرَحْمَتِكَ خِيَرَةً فِي عَافِيَةٍ ثَلَاثَ مَرَّاتٍ ثُمَّ يَأْخُذُ كَفّاً مِنَ الْحَصَى أَوْ سُبْحَة


(Fath al-Abwāb Bayn-a Zav-e-l Albāb wa Bayn-a Rabb-e-l Arbāb, Ibn Tāwūs, p.272-273 & Wasā’il al-Shi‘a, vol.8, p.82 & vol.27, p.263 & Bīhār al-Anwār, vol.88, p.247)



And this Hadith:


العلامة الحلي رحمه الله في منهاج الصلاح قال‏ نوع آخر من الاستخارة رويته عن والدي الفقيه سديد الدين يوسف بن علي بن المطهر رحمه الله عن السيد رضي الدين محمد الآوي الحسيني عن صاحب الأمر ع و هو أن يقرأ فاتحة الكتاب عشر مرات و أقله ثلاث مرات و الأدون منه مرة ثم يقرأ إِنَّا أَنْزَلْناهُ‏ عشر مرات ثُمَّ يَقْرَأُ هَذَا الدُّعَاءَ ثَلَاثَ مَرَّاتٍ اللَّهُمَ‏ إِنِّي‏ أَسْتَخِيرُكَ‏ لِعِلْمِكَ‏ بِعَوَاقِبِ الْأُمُورِ وَ أَسْتَشِيرُكَ لِحُسْنِ ظَنِّي بِكَ فِي الْمَأْمُولِ وَ الْمَحْذُورِ اللَّهُمَّ إِنْ كَانَ الْأَمْرُ الْفُلَانِيُّ قَدْ نِيطَتْ بِالْبَرَكَةِ أَعْجَازُهُ وَ بَوَادِيهِ وَ حُفَّتْ بِالْكَرَامَةِ أَيَّامُهُ وَ لَيَالِيهِ فَخِرْ لِي فِيهِ خِيَرَةً تَرُدُّ شَمُوسَهُ ذَلُولًا تَقْعَضُ أَيَّامَهُ سُرُوراً اللَّهُمَّ إِمَّا أَمْرٌ فَآتَمِرُ وَ إِمَّا نَهْيٌ فَأَنْتَهِي اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِرَحْمَتِكَ خِيَرَةً فِي عَافِيَةٍ ثُمَّ يَقْبِضُ عَلَى قِطْعَةٍ مِنَ السُّبْحَةِ وَ يُضْمِرُ حَاجَتَهُ وَ يُخْرِجُ إِنْ كَانَ عَدَدُ تِلْكَ الْقِطْعَةِ زَوْجاً فَهُوَ افْعَلْ وَ إِنْ كَانَ فَرْداً لَا تَفْعَلْ أَوْ بِالْعَكْس


(Bīhār al-Anwār, vol.53, p.271-272)


And there are lots of other Shia sources as well.


With Duas.



Edited by narsis
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Salamun alaykum


Some fatwas of Ayatullah Khamenei in this regard:


Q1424: According to common belief, there is no place for istikhārah in doing charitable work. Is it, therefore, permissible to rely on istikhārah in order to determine the best way to go about doing this work or with a view to circumventing unforeseen problems in the process? And is istikhārah a means of knowing the unseen or does no one, apart from Allah, the Exalted, know about it?
A: Istikhārah should be embarked on as a way of overcoming indecision over doing lawful things, regardless of the nature of indecision, i.e., whether it is emanated from the nature of the intended action or the route taken to do it. Accordingly, doing charitable work, which does not call for indecision, should not necessitate resorting to istikhārah. Istikhārah is not a means to foretelling the future of the person or the work.


Q1425: Is it right to resort to istikhārah by way of consulting the Holy Qur’an in matters such as divorce? And what is the view on not acting on the result of istikhārah, having done it?
A: The permissibility of doing istikhārah by consulting the Holy Qur’an, or by way of prayer beads, is not confined to certain issues to the exclusion of others. Istikhārah could be made in all lawful circumstances where the person concerned is unable to decide upon the matter. It is not lawfully binding to follow the result of istikhārah, although it is advisable not to go against it.

Q1426: Is it proper to resort to istikhārah, by consulting the Holy Qur’an or by prayer beads, in decisive matters, such as marriage?
A: For making a decision on a matter, it is preferable to ponder about it and to consult experienced trustworthy people about it. If these steps fail to remove his/her indecision, one can resort to istikhārah.

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The istikhara using prayer beads is an authentic form of istikhara taught to us by the Ahlul Bayt (a.s.), and it is most definitely not haram. 


It has been narrated from al‑Qa'im regarding the Istikhara by the tasbih that: "The tasbih should be taken (in the hand), and blessings should be sent on Muhammad and his family  three times, and then pick a sport on the beads and count them two by two. If at the end only one bead remains, then you should perform that action; and if two beads remain, then you should not perform it.


- Bihar al‑Anwar, Volume 91, Page 250, Hadith 4

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