First: It establishes that the Prayer of Istikhāra is prescribed, and contains an indication that it may be obligatory. (1)

Second: It shows that istikhāra is prescribed for every matter, whether momentous and important or trivial.

Al-Nawawī said, “Istikhāra is recommended in all matters, as explicitly stated in the wording of this authentic hadith.” (2) End quote.

I say: It is evident that istikhāra is not performed with respect to obligatory acts, refraining from prohibited acts, recommended acts, or refraining from disliked acts, considered in themselves.

It does, however, apply when there is a choice between obligatory or recommended acts, and when the time available for performing an act is flexible. (3)

Ibn Hajar said, “This general wording encompasses matters both momentous and trivial, for a trivial matter may well lead to something momentous.” (4) End quote.

Third: It shows that the Prayer of Istikhāra consists of two units of prayer apart from the obligatory prayer.

Al-Nawawī said, “The apparent meaning is that it may be fulfilled by two units of the regular Sunnah prayers, the prayer of greeting the mosque, or any other voluntary prayer.” (5) End quote.

I say: What he means—and Allah knows best—is that one’s intention to undertake the matter arose before beginning the prayer. (6) The apparent meaning of al-Nawawī’s words is that this applies whether he intended the prayer to serve both as the Prayer of Istikhāra and as that particular prayer