The rapid rise of digital assets has sparked widespread debate over their compliance with Islamic jurisprudence. As cryptocurrencies like USDT and various tokens become increasingly integrated into everyday commerce, everyday users face critical questions regarding the validity of transactions conducted with them.
In light of these developments, a prominent Islamic scholar has clarified that cryptocurrency is not considered property under Shariah, making cryptocurrency purchases and subsequent resales impermissible. Mufti Muhammad Taqi Usmani, president of Wifaq-ul-Madaris Al-Arabia Pakistan and Darul Uloom Karachi, has issued an official legal decree (Fatwa) regarding the use of cryptocurrency in buying and selling goods.
What the Fatwa Says
The fatwa declares that, based on expert opinions gathered so far, cryptocurrency is not considered Mal (property or wealth) under Shariah. Instead, it is described simply as a record of notional numbers in an account.
The following is the complete translation of this official ruling addressing a specific inquiry regarding the use of cryptocurrency to purchase physical books and digital educational courses.
Important Note on Translation Accuracy:
Please note that this document has been translated with the assistance of artificial intelligence. While we have taken every precaution to ensure that the exact technical meaning, Islamic legal terminology, and context are accurately preserved, translations can occasionally omit subtle nuances. If you notice any phrasing that appears incorrect or could be improved, we kindly ask you to inform us in the comment section below. We will carefully review your feedback and make any necessary corrections.
The Official Decree (Fatwa) Translation
Part 1: Ruling on Purchasing Physical Books with Cryptocurrency
بسم الله الرحمن الرحيم
الجواب حامداً ومصلياً
(1) — In the questioned scenario, it was not permissible for you to purchase the mentioned books through cryptocurrency; because according to the research and opinions of experts so far, cryptocurrency is not considered wealth (Mal). Rather, it is merely an entry of imaginary numbers in a ledger, whether it is in the form of USDT or in the form of a crypto token. Therefore, purchasing with cryptocurrency is not valid, due to which you have not become the owner of these books, nor is it permissible for you to sell them further. Instead, it is mandatory (lazim) upon you to return these books to the person from whom you purchased them.
فقه البيوع: فق: ٢٤٦ و ٢٤٧
والثاني: ما بطل بسبب انعدام مالية المبيع أو الثمن شرعاً؛ ويدخل فيه صور آتية: ١- بيع الخمر أو الخنزير أو الميتة أو الدم المسفوح أو الحرّ، وكلّ ما لا يُعتبر مالاً في الشرع.....
حكم البيع الباطل: أنه لا يترتّب عليه أيّ أثر من آثار البيع، حتّى إنّ المشتري لا يملك المبيع، وإن قبَضه، وهذا متّفق عليه.
Fiqh al-Buyu' (Jurisprudence of Sales): Vol. 1, p. 246 & 247:
"The second type: That which is void (batil) due to the non-existence of financial value (maliyyah) in the item sold or the price from a Shariah perspective. Included under this are forms such as: selling wine, swine, a carcass, or spilled blood, and everything that is not considered wealth (Mal) in Shariah...
The ruling of a void sale (Al-Bay' al-Batil) is: that absolutely no effects of a sale apply to it, to the extent that the buyer does not own the sold item, even if they have taken possession of it. And this is agreed upon."
Part 2: Ruling on Acquiring Digital Courses and Digital Material
(2) — According to the research and opinions of experts so far, cryptocurrency is not considered wealth (Mal). Rather, it is merely an entry of imaginary numbers in a ledger, as described in point number (1). Therefore, in the questioned scenario, obtaining the educational course through cryptocurrency was not correct. Furthermore, since it was sent against the law, it is not permissible for you to use this course, nor is it permissible to pass it on to anyone else. Thus, it is mandatory upon you not to use this course and not to derive any kind of benefit from it. And since, according to the details mentioned in the question, this course is in digital form, which remains in the possession of the seller, you must now completely delete all material related to the mentioned course from this collection.
درر الحكام في شرح مجلة الأحكام (١/ ٥١٢):
(المادة ٤٥٩) لا تلزم الأجرة في الإجارة الباطلة بالاستعمال لكن تلزم أجرة المثل إن كان مال الوقف أو اليتيم. والمجنون - في حكم اليتيم.
لا تلزم الأجرة في الإجارة الباطلة باستعمال المأجور واستيفاء المنفعة منه ولو كان المأجور معدا للاستغلال؛ لأن الإجارة لما كانت حينئذ باطلة وغير منعقدة أصلا كان ما في ضمنها باطلا أيضا فيكون انتفاع المستأجر بالمأجور بدون عقد وهو من قبيل ما ورد في المادة٤٧٢ (راجع المادة ٥٢) .
Durar al-Hukkam fi Sharh Majallat al-Ahkam (1/512):
"(Article 459) Rental payment (ujrah) is not mandatory in a void lease (al-ijarah al-batilah) by mere usage, but the payment of an equivalent fair price (ujrat al-mithl) becomes mandatory if it involves the property of an endowment (waqf) or an orphan. And a person with mental disability is treated under the ruling of an orphan.
Rental payment is not mandatory in a void lease by the usage of the leased asset and the full utilization of its benefits, even if the leased asset was prepared for generating revenue; because the lease at that time is void and not concluded at all, along with whatever it contains within it being void as well. Therefore, the utilization of the asset by the lessee without a contract falls under the scope of what has been stated in Article 472 (refer to Article 52)."
حاشية الطحطاوي على الدر (٨٨/١٠)
(الفاسد) من العقود (ما كان مشروعاً بأصله، دون وصفه، والباطل ما ليس مشروعاً أصلاً لا بأصله ولا بوصفه (وحُكْمُ الأول) وهو الفاسد (وجوب أجر المثل بالاستعمال) لو المسمى معلوما ابن كمال (بخلاف الثاني) وهو الباطل فإنه لا أجر فيه بالاستعمال حقائق (ولا تملك المنافع بالإجارة الفاسدة بالقبض، بخلاف البيع الفاسد).*
Hashiyat al-Tahtawi 'ala al-Durr (88/10):
"(The Fasid/corrupt) contract is that which is lawful in its essence (asl) but not in its description (wasf), and the void (batil) contract is that which is not lawful in its essence at all, nor in its description. And (the first ruling) which is for the Fasid contract (is the obligation of an equivalent fair price upon usage) if the specified price is known, according to Ibn Kamal (contrary to the second ruling) which is for the void contract, for indeed there is no rental payment for it upon usage, according to the realities (Haqaiq). (And benefits/usufruct are not owned in a corrupt lease (al-ijarah al-fasidah) by possession, unlike a corrupt sale).... "
Classical Jurisprudential Appendix
قوله: (والباطل ما ليس مشروعا أصلا لا بأصله ولا بوصفه لأنه حيث فسد الأصل فسد الوصف لتبعيته والباطل كأن استأجر ميتة أو دم أو استأجر طيباً ليسمه أو شاة لتتبعها غنمه أو فحلاً لينزو أو استأجر رجلاً لينحت له صنماً أو يزخرف له بيتاً بتصاوير، أو قال أَمِيرُ الْعَسْكَرِ لِمُسْلِمٍ أَوْ ذِمِّيٍّ: إِنْ قَتَلْتَ ذَلِكَ الْفَارِسَ فَلَكَ مِائَةُ دِرْهَمٍ فَقَتَلَهُ لَا شَيْءَ لَهُ......
قوله: (فَإِنَّهُ لَا أَجْرَ فِيهِ بِالِاسْتِعْمَالِ) ظاهره ولو معدا للاستغلال؛ لأنه إنما يجب الأجر فيه إذا لم يستعمله بتأويل عقد أو ملك كما سلف، وهنا استعمله بتأويل عقد باطل ومحرم!......................والله سبحانه وتعالى أعلم بالصواب
His saying: (And the void contract is that which is not lawful in its essence at all, nor in its description) because where the essence is ruined, the description is ruined due to its dependency. The void contract is like hiring someone to carry a carcass, blood, or wine for him to smell, or a sheep to follow his herd, or a stallion to mate, or hiring a man to carve an idol for him, or to decorate a house for him with images, or if the commander of an army says to a Muslim or a Dhimmi (non-Muslim citizen): 'If you kill that horseman, then his hundred Dirhams are yours,' so he kills him, nothing belongs to him......
His saying: (For indeed there is no rental payment for it upon usage) Its apparent meaning is: even if it was prepared for generating revenue; because rental payment only becomes mandatory when it is used under the interpretation of a contract or ownership, as mentioned previously. But here, he used it under the interpretation of a void contract, which is futile and forbidden!
And Allah Subhanahu wa Ta'ala (Glorified and Exalted is He) knows best what is correct.
This decree underscores a highly conservative approach within Islamic finance regarding digital currencies, emphasizing that an asset must possess intrinsic, recognized value (Maliyyah) to be valid for transaction. Because the jurists conclude that cryptocurrencies—including stablecoins like USDT—amount merely to imaginary digits rather than tangible or legally recognized wealth under Shariah definitions, the underlying transactions are deemed legally void (Batil). Consequently, ownership is not transferred, and buyers are instructed to undo the transactions completely, returning physical items and permanently deleting digital goods. As the digital economy continues to evolve, this ruling serves as a vital case study on how traditional Islamic principles are applied to modern decentralized assets.
In the Name of Allah, the Most Gracious, the Most Merciful.
The question of whether one may download cracked or pirated software—such as Microsoft Office or Adobe products—for personal or educational use is increasingly common in our digital age. Many assume that as long as no profit is being made, the act is harmless. Yet, when examined through the lens of Islamic ethics, the matter requires careful consideration.
The Principle of Harm and Unlawful Consumption
Islamic teachings firmly discourage any action that causes harm or injustice to another. Piracy, at its core, involves taking the intellectual property of others without permission. The creators of such software invest significant time, effort, and financial resources into developing their products. To use their work without authorization is to benefit from their labour unjustly.
While some may argue that piracy does not truly harm the broader economy, this debate does not negate the underlying ethical issue. Even if economic impact were dismissed, the act remains one of taking what one has no right to take. Allah Most High states:
“And do not consume one another's wealth unjustly, or send it [in bribery] to the rulers in order that you may consume a portion of the wealth of the people in sin, while you know [it is unlawful].” — Surah al-Baqarah 2:188
This verse reminds us that any form of unjust consumption—whether through theft, deception, or unauthorized use—is impermissible.
Distinguishing Between Piracy and Downloading
A nuanced point must be acknowledged: the individual who downloads pirated software is not the one who originally created or distributed the illegal copy. Their intention may not be malicious, nor are they profiting from the act. However, by knowingly downloading such material, they indirectly support and encourage the wrongdoing. In Islamic jurisprudence, assisting in sin—even indirectly—is discouraged.
Thus, while the downloader is not the primary perpetrator, the act remains disliked due to its association with and support of an unlawful activity.
Ethical and Practical Alternatives
Islam encourages seeking permissible means whenever possible. For those who genuinely cannot afford premium software, several lawful alternatives exist:
Use free versions when available, such as Microsoft Office Online.
Choose lower‑tier or limited‑feature versions that may be more affordable yet sufficient for one’s needs.
Explore alternative software that is legally free or less expensive.
Purchase the premium version if no suitable alternative exists; the investment is ultimately worthwhile and ethically sound.
A Gentle Reminder
The pursuit of knowledge and personal development is noble, but it must be accompanied by integrity. Choosing lawful means, even when inconvenient, brings barakah (blessing) into one’s efforts and protects one from moral compromise. May Allah grant us clarity, sincerity, and the ability to uphold justice in all aspects of our lives.
Involvement with interest (Ribā) constitutes a severe transgression in the Islamic faith, drawing the wrath of Allāh Ta'ālā (God, the Most High). The Holy Qur'ān explicitly and unequivocally forbids this practice, warning believers against its consumption and participation.
Qur'ānic Injunction and Declaration of War
Allāh Ta'ālā addresses the believers, emphasizing piety and the immediate abandonment of any remaining interest, underscoring the gravity of the matter with a stark consequence for non-compliance.
O you who believe, fear Allāh and give up what still remains of ribā, if you are believers. But if you do not (give up), then listen to the declaration of war from Allāh and His Messenger. However, if you repent, yours is your principle. Neither wrong, nor be wronged. (2:278-279)
This powerful declaration in the verse (2:279) signifies the extreme detestation of Ribā in the Divine Law (Sharī‘ah). It elevates the non-abandonment of interest to a hostile act, equating it with an open war against Allāh and His Messenger (Sallallahu Alayhi Wasallam).
The verse also mercifully offers the path of repentance (Tawbah): if one repents, they are entitled only to their principal sum (rū'ūs amwālikum), ensuring a just outcome where the creditor does not wrong (taz̧limūn) the debtor by taking excess, nor is the creditor wronged (tuz̧lamūn) by losing their original capital.
Prophetic Condemnation and Universal Curse
The prohibition of interest is further reinforced through the teachings and explicit curse of the Prophet Muhammad (Sallallahu Alayhi Wasallam). Interest is so highly detested in the Sharī‘ah that the Prophet (Sallallahu Alayhi Wasallam) did not limit his condemnation to the main parties but extended it to all individuals facilitating the transaction.
It is narrated in a Hadīth (Prophetic Tradition):
جابر قال لعن رسول الله -صلى الله عليه وسلم آكل الربا وموكله وكاتبه وشاهديه وقال هم سواء ا – صحيح مسلم
Jābir (Raḍiyallāhu 'Anhu) narrates that Rasūlullāh (Sallallahu Alayhi Wasallam) cursed the one who receives interest (ākil al-ribā), and the one who lends it (mu’kiluhu), and the one who writes the transaction (kātibuhu), and those who are witness to it (shāhidayhi). He said, "They are all the same." (Sāhih Muslim)
The crucial phrase, "They are all the same" (hum sawā’), underscores that responsibility and sin are shared equally by everyone involved—the lender, the borrower, the scribe, and the witnesses. This serves as a potent deterrent against participation in or documentation of interest-bearing contracts.
The Lawfulness of Loans
Based on these fundamental principles, it is categorically unlawful (harām) to be involved in interest-bearing loans. In contrast, loans that are completely free from interest (Qard Hasana, or beautiful/good loan) are lawful (halāl) and, in fact, encouraged as acts of charity and mutual assistance within the community. The distinction lies between financial transactions intended for unearned profit (Ribā) and those intended solely for benevolent aid (Qard Hasana).
Luqmān al-Ḥakīm, often known as Luqmān the Wise, holds an esteemed and unique position in Islamic tradition. He was revered not as a prophet, but as a supremely pious man and a devout worshipper upon whom Allāh Ta‘ālā bestowed the profound spiritual gift of great wisdom. His wisdom is immortalized in the Qur'ān, where an entire chapter, Sūrat Luqmān, is named after him, dedicating verses to his counsel to his son.
Identity and Characteristics of Luqmān
While the primary source of information about him is the wisdom he imparted, several narrations paint a picture of his character and background:
Appearance: Descriptions often highlight his humble origins and physical features. He was recounted to be a dark-skinned man, possessing a flat nose and a short stature. Some accounts further elaborate that he was a black slave with large lips, illustrating that his high spiritual and intellectual status was granted purely by Divine grace, independent of lineage or physical form.
Origin: He is said to have hailed from Nūbah (Nubia), a region along the Nile River.
Historical Context: Some scholars posit that he served as a judge during the era of the Prophet Dāwūd (‘alayhi al-salām), suggesting a period of recognized authority and justice.
The Source of His Lofty Status (Ḥikmah)
When questioned by a person regarding the secret behind the lofty status and wisdom granted to him by Allāh Ta‘ālā, Luqmān al-Ḥakīm provided deep, practical maxims that reveal his spiritual discipline and moral foundations.
He attributed his attainment of Ḥikmah (wisdom) to specific virtuous practices:
Esteeming Allāh Ta‘ālā:Keeping Allāh Ta‘ālā esteemed in his mind and heart at all times, reflecting a constant state of God-consciousness (Taqwa).
Fulfilling Trusts: Scrupulously fulfilling the amānah (trusts of people and of Allāh), which encompasses all duties and responsibilities.
Truthfulness: Strictly telling the truth (Ṣidq).
Avoiding Distractions:Abstaining from that which does not concern him, indicating a focused and disciplined life free from idle talk and unnecessary engagements.
In an expanded narration, Luqmān offered additional steps to achieve a status similar to his own, focusing on physical and moral control: lowering the gaze, restraining the tongue, keeping away from temptations, safeguarding the private organs, fulfilling promises, honouring the guest, taking care of the neighbour, and again, leaving what does not concern you.
The Nature of His Station
While some weak narrations suggest he was a prophet, the overwhelmingly correct view upheld by scholars is that he was an extremely wise man and not a prophet (Nabī). This is further supported by an account stating that he was presented with a choice between receiving Prophet-hood and being granted wisdom (Ḥikmah). Out of humility and a fear of failing in the immense responsibilities that accompany the prophetic mission, he chose the latter, demonstrating his profound understanding of human limitation and spiritual caution.
Luqmān’s Wisdom in the Holy Qur’ān and Sunnah
Luqmān al-Ḥakīm's enduring legacy is enshrined in the Qur'ān, where Allāh Ta‘ālā records his invaluable counsel to his son. These ten key pieces of advice cover the entire spectrum of faith, morality, ethics, and social conduct.
Ten Pillars of Wisdom from Sūrat Luqmān
Tawḥīd (Monotheism):Do not ascribe partners to Allāh (Shirk). He firmly established that polytheism is the gravest sin and the ultimate injustice, stating: “Indeed, association [with Allah] is great injustice.”
Parental Rights:Fulfil the rights of the parents. This counsel emphasizes kindness and obedience to parents, second only to the right of Allāh, forbidding obedience to them only if they command Shirk.
Allāh's Omnipresence:Do not forget that Allāh is watching everything you do. He reminded his son of the Divine knowledge that encompasses all actions, no matter how small or hidden: “O my son, indeed, if it should be [even] the weight of a mustard seed and should be in a rock or [somewhere] in the heavens or in the earth, Allāh will bring it forth.”
Prayer:Establish prayer (Iqāmat aṣ-Ṣalāh). Prayer is emphasized as the foundational pillar of the faith and the primary link between the servant and the Creator.
Enjoining Good:Enjoin people for good and forbid from evil (Al-Amr bi al-Maʿrūf wa an-Nahy ‘an al-Munkar). This establishes the social responsibility of a believer to guide and correct the community.
Patience:Observe patience over what befalls you, especially when undertaking the duty of enjoining good, as this often attracts difficulty and opposition.
Humility:Do not be arrogant toward people. He warned against pride: “And do not turn your cheek toward people in contempt.”
Moderation in Life:Adopt a moderate approach in life, avoiding extremes in all matters.
Gait:To be moderate in walking, reflecting inner tranquility and humility in one's physical demeanor.
Voice:Keep your voice unraised. He advised against loudness, comparing an over-raised voice to the most disagreeable of sounds: “And lower your voice; indeed, the most disagreeable of sounds is the voice of the donkeys.”
These ten counsels, which Luqmān al-Ḥakīm imparted to his son, remain a timeless curriculum for Islamic education and ethical conduct for all generations.
The nascent desire to spiritually progress and draw nearer to Allāh Ta‘ālā is a profound blessing, known as Divine success (Tawfīq). This feeling is a sensitive and honourable guest from the Almighty; it must be welcomed and capitalized upon while it is still fresh. If this spiritual inclination is neglected or treated with indifference, this precious Tawfīq may fade, making it difficult to rekindle the motivation for inner development in the future.
The Necessity of a Spiritual Guide
For those encountering difficulty in spiritual progress on their own, seeking the assistance of an experienced spiritual guide (Ulama or Murshid) is highly recommended. A truly qualified guide can help easily propel the seeker to greater heights of spirituality by illuminating the pitfalls of the ego and mapping out the precise steps of the spiritual journey (Sulūk).
Guidelines for Choosing an Appropriate Spiritual Guide (Murshid)
The process of selecting a guide must be approached with utmost seriousness, as the guide will impact the seeker's innermost spiritual state. The following criteria are essential markers of a qualified Murshid:
Sufficient Knowledge of Dīn: The guide must possess a robust, comprehensive understanding of the entire Islamic faith and its sciences.
Adherence to Sharī‘ah: His beliefs, practices, and habits must strictly conform to the teachings of Sharī‘ah (Islamic Law). Deviations in practice or belief invalidate his guidance.
Renunciation of Worldly Greed: He does not have greed for worldly things and is not motivated by wealth, fame, or material gain.
Tutelage and Authority: He himself must have been tutored by a spiritual guide who established a chain of verified spiritual lineage (Silsilah).
‘Ulamā’ Confidence: The respected ‘Ulamā’ (scholars) and the pious individuals must have confidence in him and acknowledge his spiritual integrity.
Following of the Insightful: People with good foresight and sound understanding of Dīn follow his teachings and example.
Quality of Followers: The majority of his followers are pious and actively renounce excessive worldly gains, demonstrating the positive effect of his training.
Corrective Action: He actively corrects his followers and immediately stops them when they commit wrong, acting as a spiritual physician.
Effect of Company: Even a few days in his company must demonstrate a noticeable spiritual effect: it should remove the love of the world (Dunyā) and instill within the person the love of Allāh Ta‘ālā.
Consciousness of Allāh: He himself is personally conscious of Allāh (Muraqabah and Taqwa) and meticulously abides by the laws of Sharī‘ah.
Immediate Spiritual Practices for the Seeker
While the seeker diligently attempts to identify a suitable spiritual guide, they should not neglect their immediate obligations and recommended practices. It is crucial to be steadfast on all obligatory prayers (Farā’iḍ).
In addition, the seeker should allocate specific time for the following highly recommended practices (Awrad):
Qur’ānic Recitation:
Read Sūrah Yā-Sīn in the beginning of the day (after Fajr).
Read Sūrah Tabārak (Al-Mulk) and Sūrah Wāqi‘ah before going to bed.
Daily Tasbīḥāt (Remembrances): Dedicate a fifteen-minute period in both the morning and evening to engage in the following three recitations (Tasbīḥāt):
The Third Kalimah (Declaration of Glory and Oneness): Recite one hundred times.
Durūd Sharīf (Salutations upon the Prophet, Sallallahu Alayhi Wasallam): Recite one hundred times.
Istighfār (Seeking Forgiveness): Recite one hundred times.
These Tasbīḥāt must be performed with full concentration and sincere love for Allāh Ta‘ālā to ensure their spiritual effect penetrates the heart.
The noble practice of Istikhārah refers to the act of “Seeking good in any important matter or task.” It is a profound act of worship and reliance upon Allāh Ta‘ālā, affirming that true knowledge of what is best lies only with the Creator. When faced with a significant decision, a believer turns to Allāh (Subḥānahu wa Ta‘ālā) for guidance, entrusting the outcome to His limitless Knowledge and Power.
Performing Ṣalāt al-Istikhārah
The Ṣalāt al-Istikhārah (Prayer for Seeking Good) is a recommended Sunnah practice, performed specifically when one is undecided about taking on a permissible matter. The procedure is straightforward yet deeply meaningful:
Perform Two Rak‘āt: The believer first performs a two Rak‘āt (units) of supererogatory Ṣalāh (prayer). This initial act demonstrates humility and readiness for worship before making the supplication.
Recitation in Ṣalāh: It is recommended to recite Sūrah al-Kāfirūn (Chapter 109) in the first Rak‘ah after Sūrah al-Fātiḥah, and Sūrah al-Ikhlāṣ (Chapter 112) in the second Rak‘ah after Sūrah al-Fātiḥah.
Recite the Du‘ā’: Immediately after completing the two Rak‘āt and performing the Taslīm (ending the prayer), one should raise their hands and recite the specific Du‘ā’ (supplication) of Istikhārah.
The Sacred Supplication (Du‘ā’) of Istikhārah
The Du‘ā’ of Istikhārah is a comprehensive plea, acknowledging Allāh's Sovereignty and seeking His best decree for the believer's life in this world and the Hereafter. The Du‘ā’ begins with praise and salutations:
Translation: “All praises are due to Allāh, the Rabb (Lord) of the Worlds. Salutations and Greetings be on our leader, Muḥammad, his family and all his Companions.”
Translation: “Oh Allāh! I seek from You a decision by virtue of Your Knowledge (of what is best), and I seek from You the ability (to realise my object) by virtue of Your Power, and I ask You (to grant me) from Your Great Bounty, for indeed You have power and I do not have power, and You know and I do not know, and You are the Knower of the Unseen. Oh Allāh! If, according to Your Knowledge, this matter (at this point one states the matter or decision in question) is good for me with regards to my religious affairs, my worldly life and my final outcome (i.e. in the Hereafter), then direct it towards me and ease it for me, thereafter grant me blessing in it. And if, according to Your Knowledge, this matter is evil for me with regards to my religious affairs, my worldly life and my final outcome (i.e. in the Hereafter), then turn it away from me and turn me away from it. And direct towards me that which is good, no matter where it is, thereafter make me pleased with it (i.e. that good.)”
The Minimal Requirement and the Outcome
It is important to note that if a person cannot perform the full Ṣalāt al-Istikhārahfor whatever reason—such as being unwell, menstruating, or having no time—they should at least recite the Du‘ā’ of Istikhārah. The emphasis is on the supplication, which expresses the reliance on Allāh, even though performing the Ṣalāh before the Du‘ā’ carries greater merit.
After completing the Istikhārah, the believer should then adopt a decision in accordance with whatever the heart is inclined towards. The inclination that follows the Istikhārah is considered the sign of Allāh's guidance.
Crucially, it is not necessary that a person sees any dream or receives a clear vision. The guidance manifests in the subsequent ease or difficulty encountered in pursuing the matter, and the genuine inclination that settles in the heart. One should simply proceed with whatever occurs to the heart after Istikhārah. Inshā’Allāh (God willing), there will be Khair (goodness) and Barakah (blessings) in that decision.
