of the Istikhara, will, if they understand the result as being in favor of what they really want to do and what they think is their best interest will act upon it. If it comes out `negative', they will still act upon it to try to get what they desire.

Yet another group of people, who think that the outcome of the Istikhara is like the Qur'an meaning that it is a revelation from Allah take the outcome of it as being obligatory to accept and place their lives and destiny in the result of the Istikhara.

Both of these groups have definitely not understood the true meaning of the Istikhara and the proper usage of it, since not paying attention to the first step, that is using one's reason and intellect and then resorting to asking others for advice plays a very important role and has a great effect on the actual outcome of the Istikhara.

The first group of people, who due to confusion in their own minds in regards to the Istikhara and performing it without delay, have unwittingly, fallen into a great sin of weakening the Glorious Qur'an, and of disrespecting the Noble Scripture. They have chosen their own destiny which is controlled by their own lusts and what is in their `best interests' and even some, without performing the Istikhara, fall victim to this.

The sins of the second group of people are no less that those of the first group; since without any kind of proof ‑ either

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from common sense or from the religion, have made it incumbent on themselves to follow the Istikhara, whose original purpose is to remove doubt and make one's heart at ease.

If a person is able to reach to this state by better methods such as thinking and asking others for advice, then it is not necessary for him to seek refuge with the Istikhara; leave aside what would happen to the one who acted upon the outcome of the Istikhara which has been performed out of confusion and ignorance and by not following the prescribed conditions and prerequisites.

The result of having such an outlook in regards to the Istikhara is that the person does not use his brain in day to day life and ends up unsuccessful in the twists and turns that life takes him through. Because of this, he loses the real rewards of this world that come from using one's intelligence and seeking advice from others.

It has been recommended that before one performs even the smallest act, he start off by supplicating to Allah . In the ahadith, it has been emphasized that this type of Istikhara should be performed before every action, and is one of the reasons for the success of a person, since in reality, the Istikhara by supplication includes:

• Praising and Glorying Allah coupled with modesty and humility towards Him; and asking one's needs and requests from the One who is completely needless. Having good thoughts about Allah and that He only prefers and accepts that which is good for His servants. However, the most important thing is that one will have peace of mind and a sound heart when performing any action.

2) Istikhara by Seeking Advice from Others: When a person needs to find what is truly the best for him, he asks advice from the believers who are capable of providing this advice to him. However, this must be performed after supplicating and asking Allah for the best and asking Him to guide him where prosperity lies. He too only wishes what is truly the best and only He knows what is good and bad and is able to have His answer come from the mouth of His servants.

During one's lifetime, every knowledgeable person, especially during times when he needs to make a very important decision regarding his life, should not simply rely on his limited and restricted knowledge and intellect. In addition to his own brain, he is

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also in need of asking other for advice and see what others have to say since according to Imam 'Ali (‘as), it is incumbent upon a person of intellect to develop and mature in his own intellect by way of other intelligent people and from the deep knowledge and insight of others.

He, peace be upon him, has said:

حَقٌ عَلَى الْعَاقِلِ أَنْ يَضِيْفَ إلَى رَأَيِهِ رَأْيَ الْعُقَلاَّء وَيَضُمُّ إِلَى عِلْمِهِ عُلُومَ الْحُكَماءِ.

`It is incumbent on the person of intellect that he humble himself to the views and intelligence of the intellectuals and that he combine his knowledge with the knowledge of the wise people. " (1)2

Seeking advice from the believers who have the ability to offer advice is one of the best ways to seek help and to add insight to one's thoughts. Before one proceeds with this form of seeking the best, he should perform the supplications and ask Allah for the best and then seek advice from others so that these supplications will give a better outcome to asking others for advice. It is through the supplications and the specific favours of Allah that the advice is given from others and guides one to what is truly the best for him.

Next Stage: If a person makes the intention to perform a certain task, and even after supplicating and asking the best (from Allah ), and using his own intelligence, and through thought, research and asking others for advice is still not able to reach to a conclusion and

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still entertains doubt and uncertainty in his heart, then the best thing to do is to once again return to Allah ‑ the real transform of hearts and ask for `content of the heart' and for help to remove all doubts and confusion. This can be accomplished by a variety of methods of Istikhara including the `spiritual Istikhara', or by use of the Qur'an, Tasbih or by papers'.

3) The `Spiritual' Istikhara: This type of Istikhara is also a type of mystical relationship with Allah . It is performed in this way that after asking others for advice, and after one's intellect has not produced any results, one performs the supplication to Allah for seeking the best. While in the presence of His Creator who is free from all need and want, asks one's needs and what is distressing him and asks Him to guide to what is truly the best.

At this time, the person will look deep in his heart, and through soul searching, would see which path to follow is stronger in his soul. This will be the answer to his Istikhara, and with certainty and satisfaction, would go ahead with one's plans.

4) The Istikhara by Qur’an: If after a person has performed the supplication for seeking the best, and after thinking and asking others for advice still does not have peace of mind, then one is permitted to refer to the Qur’an in order to remove the doubts and through this method, seek the best (1)3

5) The Istikhara

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by Tasbih: If after one has supplicated to Allah and after exhausted his thinking and asking others for advice, one is still in a state of confusion, then this method is used. The procedure for this Istikhara with the Tasbih has been described in hadith number 34 in this book.

6) The Istikhara by Papers': This is the final type of Istikhara mentioned in this book that is performed by using six pieces of paper and as commonly known as Dhat al‑Riqa `. Even though this form of Istikhara is hardly known or practiced among the common people, it has a special place amongst a select group of `Ulama.(1)

or type of supplication (Dua) which Allah Himself has given great importance to in the Holy Book:

(قُلْ مَا يَعْبَؤُ بِكُمْ رَبِّي لَوْ لاَ دُعَائِكُمْ...)

"Say: My Lord would not care for you were it not for your prayer (supplication)... " (al‑Qur'an 25-77)

In this, the first hadith, before starting any job or action, a supplication, which is a form of Istikhara has been recommended to be performed. We have been told that this is one of the roads that lead to a person's happiness.

هر گنج سعادت كه خداً داًد به حافظ

اًز يُمن دُعاي شب و ورد سحري بود

Whatever treasures of happiness that God gave to Hafiz

Was from the way of the night supplication and prayers in the morning. (Hafiz)

from the traditions of the Ahl al‑Bait (‘as), it is clear that before we carry out any action ‑ no matter how small or insignificant it may be ‑ we are recommended and encouraged to seek help, and constantly remember Allah in all of our affairs. (1)8

مَرَّةً واَحِدَةً إِلاَّ قَذِفَهُ بِخَيْرِ الأَمْرَيْنِ.

al‑Imam Jafar al‑Sadiq (‘as), said: "... there is no believing slave (of Allah) who asks the best from Allah one time in his affair, except that He makes a means between the two ways. “ (1)10

Allah, the Glorious and the High is the Purest Perfect Being, and as long as there are no obstacles from the servant's side to prevent His mercy from being manifested, then He will not withhold His blessings and grace.

Thus, if a true servant of Allah , with sincerity and a pure heart asks Him for guidance even one time, then without doubt, Allah will guide him towards that which is good and advisable for him.

نَدِم مَنِ اسْتَثارَ.

The Prophet of Islam(‘s) said, "O' 'Ali! Whosoever asks the best (from Allah), will never be confused, and whosoever asks (others) for advice will never be regretful.” (1)12

The above hadith was a special piece of advice from the Prophet of Islam (‘s) to Amir al‑Mu'minin `Ali ibn Abi Talib (‘as), during one of his travels to Yemen to spread the faith of Islam.

In such a dangerous mission, the most important thing that one could have asked for is a strong heart, confidence, and conviction.

Asking the best from Allah , is the method to attain these spiritual traits and characteristics.

one to misfortune, is simply asking for the best from Allah.

It is the simple task of saying, `O' Allah guide us to whatever you deem is best and whatever your pleasure lies in' that one can achieve this mental state. This can grant us prosperity in our works.

tribulations).”(1)

There are some people who without the least amount of contemplation, investigation and seeking advice from others, resort to "the well‑known types of Istikhara" to decide everything in their lives.

Before they proceed to do anything, without thought and getting recommendations from others, they seek help and resort to the Qur'an or the Tasbih beads to help them decide the path to choose.

It must be pointed out that this view about the Istikhara is completely wrong and is diametrically opposed to the clear verses of the Qur'an and the ahadith which clearly mention the need for one to use his own God­given intellect and thinking before proceeding to perform any action.

These kind of people who consider the value of thought and seeking advice from others to be something baseless are actually suffering from a lack of intelligence and in most instances in their daily lives, will be bound to blunder.

true believer has a firm belief that Allah has the power to open up one's path to prosperity and ease.

The true believer knows and understands that what is good for him does not always lie in ease and comfort; and sometimes, it is possible that what is truly good for him may be in observing patience and enduring trials and tribulations.

In light of the three points mentioned above, after the true believer supplicates and sincerely asks for the best from Allah , he must not despair or become disheartened. Whatever actions he performs afterwards must be discharged with complete satisfaction and conviction of the heart.

given to him in the next world; or something bad that was going to happen to him which was impending to occur, will be averted (1)20

in one of the following:

1. Doubt whether Allah (swt) truly wants the best (for His servants), which in reality is laying an unsupported accusation that Allah is greedy and does not want good for His servants.

2. Doubt in the knowledge of Allah concerning what is truly good, which in reality is laying the charge that Allah is ignorant and is imperfect.

3. Doubt in the power of Allah in deciding what is truly the best. This action charges Allah with being weak and powerless.

4. Doubt that Allah (swt) does not pay attention to His servants and their asking for the best from Him. This action insinuates that there is some defect in the mercy of Allah .

One must have complete certainty in whatever Allah has decided, and be pleased that He would do only what is good for His servants. This is because without a doubt, Allah will guide His servants to that which is good and that in which lies his betterment, however many sins the servant of Allah has on his record.

a person to level an accusation against Allah?" The Imam (as) ,replied, "Yes. The one who asks Allah for the best and it (the best) is given to him but in the way of something that he does not like, and he becomes upset. Thus, this is the one who has leveled an accusation against Allah. ‘’ (1)23

me the best in the action which 1 have intended to perform. "(1)

here­after, then make the task easy for me and if it is not like this then turn it away from me and let me turn away from it too."(1)

sends blessings on the Prophet and his family (as) and says:

أَللهُمَّ إِنِّي أَسْئَلُكَ بِأَنَّكَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الرَّحْمَنِ الرَّحِيمِ وَأَنْتَ عَلاَّمُ الْغُيُوب أَسْتَخِيرُ اللهَ برَحْمَتِهِ

"O' Allah! Verily I ask you since verily You are the knower of the hidden and the apparent, the Beneficent, the Merciful and You are the knower of all the Unknowns. I seek the best from Allah by His mercy. "

If the matter is something important in which there is some fear or distress, then the above supplication should be read one hundred times and in other than this, it can be read three times. " (1)28

21) The method of `Seeking the Best' from Imam Musa ibn Jafar al‑Kazim (as)

أَتَاهُ(مُو سَىَ بْنُ جَعْفِرِ عَليهِ السَلامْ ) فَقَال لَه:

جَعِلْتُ فِدَاك أرِيدُ وَجْهَ كَذَا و كَذَا فَعَلَّمْنِي اسْتخَارَةً إنْ كَانَ ذَلِكَ الْوجْهُ خَيْرَةٌ أَنْ يُسَيَّرُهُ اللهُ لِي وَإِنْ كَانَ شَرّاً صَرَّفَهُ اللهُ عَنِّي. فَقَالَ لَهُ: وَتُحِّبُ أَنْ تَخْرُجُ فِي ذَالِك الْوجهِ؟ قَالَ الرَّجُلُ: نَعَمْ. قَالَ: قُلْ ((أَللَّهمَّ قَدِّرْ لِي كَذَا وَ كَذَا واجْعَلْهُ خيراً لِي. فَإِنَّك تَقْدِرُ عَلىَ ذَالِكَ.))

A man enter into the presence of him (Musa ibn Jafar (as)) and said to him, `May 1 be sacrificed for you! I want to perform a certain task. Please teach me the way to ask the best (from Allah) such that if in that work, there is good for me, that Allah makes it easy for me, and if there is bad in it for me, then Allah makes me turn away from it. The Imam (as) said to

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the man, "Do you want to do that task? " The man replied, "Yes. " The Imam replied, "Say the following (so that Allah makes what is good for you in the performance of that act):(1)

أَللَّهُمَّ قَدِّرْ لِي كَذَا وَ كَذَا وَ اجْعَلْهُ خَيْراً لِي. فَإنَّكَ تَقْدِرُ عَلىَ ذَالِكَ.

"O' Allah! Decree for me this and this and place goodness in it for me, since verily You are the one who Decrees in this. "

has the power to guide His servants and remove all doubts and indecision from their hearts.

and 1 do not know and You are the Knower of the Unseen. ' Then act according (to whatever you feel in your heart).”

and see which of the two ways (either to perform that act or not perform it) is stronger (in your heart) and act accordingly, since whatever is best for you is in that, Insha‑Allah. "(1)

The only person who will be able to make use of this method of seeking what is the best is the one whose heart has been purified of the various types of whispers of Shaitan and whose heart has not become polluted with sins. Such a heart is one that still has the desire and capability of receiving the heavenly inspiration of Allah.

'Ali! Grant me the best in my action for this world and for the next world, the best from Yourself, that in which Your pleasure lies in and which is good for me for the goodness of the next world. O' possessor of Blessings and Mercy! " (1)34

is best for you (your answer) flow from the mouth of one whom He loves. "(1)

The narrations regarding `seeking the best' by way of consulting with others, in addition to confirming the need to ask others for advice and help, tell us that this action is very effective for one who is confused and does not know which path to choose. After reciting the supplications and asking Allah for what is truly the best, asking others for advice has been highly recommended.

Only with the help of Allah is one able to benefit from seeking council and advice from others to secure what is truly the best for ones' self. It is only with the humble supplications and asking Allah for the best that one can actually reach a state of satisfaction.

Seeking advice and council from others has been reckoned as one of the best teachers and guides; however, one should only seek council after asking Allah (swt) for what is best, and then seek advice from those people one is close to who are worthy of taking advice from.

People who are pious (Taqwa); those who keep away from following their low desires; the people who are humble towards their Lord; and those who have knowledge and experience in life are examples of people one should request help and advice from.

وَتَوَكَّلْتُ عَلَيْكَ فَأَرِنِي مِنْ كِتَابِكَ مَا هُوَ مَكْتُومٌ مِنْ سِرِّكَ الْمَكْنُونِ فِي غَيْبِكَ)) ثُمَّ افْتَحْ الْجَامِعَ وَخُذِ الْفَالَ مِنَ الْخَطِّ الأَوَّلِ مِنَ الْجَانِبِ الأَوَّلِ.

The Prophet of Allah (s) said: "Whenever you want to seek the best by the Book of Allah, the Glorious and Great, recite Surah al‑Ikhlas three times send blessings on the Prophet and his family three times, then say:

((أَللهُمَّ تَفَأَلْتُ بِكِتَابِكَ وَتَوَكَّلْتُ عَلَيْكَ فَأَرِنِي مِنْ كِتَابِكَ مَا هُوَ مَكْتُومٌ مِنْ سِرِّكَ الْمَكْنُونِ فِي غَيْبِكَ))

‘O Allah! I am seeking the best by Your Book and I am relying upon You so show me from Your book that what is written from Your secrets and known from your Unseen Knowledge.' Then open the Qur’an and take what is best for you from beginning of the first line on the right side page. "

There is no problem or religious taboo in performing the Istikhara by the Qur'an since asking Allah for the best ‑ whether it be by the Qur'an or Tasbih beads is permitted when a person can not come to a conclusion.

After reciting the supplications asking Allah 30 for the best, research and investigation, and having asked others for advice, if one is still in doubt and indecisive whether to perform or to leave a certain task, then in this scenario he is permitted to turn to Allah , and either through the Tasbih beads or the Qur'an, seek guidance (from Allah ). If the Istikhara comes out "good", then one should perform the task and be

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at ease; and if it comes out "bad", then one should put complete trust and reliance upon Allah and not go through with one's plans.(1)

The method of determining whether the outcome is `good' or `bad' from the Qur'an is that after all the etiquette and conditions of performing the Istikhara by the Qur'an have been fulfilled, if the verse that comes is one that contains a command to something good, a description of the Believers, the rewards of those who will dwell in Paradise, or the glad tidings of Paradise ‑ then that Istikhara will indicate `good' and one should proceed with the intended act with peace in his heart.

However, if the verse that comes mentions the anger or punishment of Allah , prohibition from evil, descriptions of the non‑Believers and hypocrites, explanation or description of the punishment of hell ‑ then one should seek refuge with Allah and should not perform the intended task.

If the verse that comes is one in between these two types, then the Istikhara should be taken as neutral.

شِيْعَةِ آلِ مُحَمَّدٍ بِفَرَجِ وَلِيِّكَ وَ حُجَّتِكَ عَلىَ خَلْقِكَ فَأَخْرُجْ إِلَيْنَا أَيَةً مِنْ كِتَابِكَ نَسْتَدِلّ بِهَا عَلىَ ذَالِكَ.

`In the Name of Allah, the Most Gracious, the Most Merciful. (O' Allah!) If in your plan and destiny which you have bestowed on the Shi'a of the family of Muhammad with the speedy return of Your Guardian and Representative over Your creations, then show us a verse from Your Book that will guide us to it (that which is good).'

Then, open the book (Qur’an) and go forward six pages and on the seventh page, look at the sixth line, and take (act upon) what is in that verse. " (1)38

By no means does the Istikhara by the Qur'an or with the Tasbih beads, even after following the etiquette and all of the prerequisites, prevent one from using his brain or reasoning and seeking advice from others. This is also not `future‑telling'.

Rather, if after one has thought about the task that one wants to perform, has weighed the pros and cons and has taken advice from others and is still in doubt, then at this point, these types of Istikharas comes into play.

that (step) since the devil is far away from the person who rises up for the Salat. Or, open up the Qur’an and take what you see on the first line (on the right hand side of the page) and act upon it (and whatever is good for you will be in that), God Willing. "(1)

That which has been mentioned in the beginning of this Hadith regarding the performance of the Istikhara by the Qur'an is only after the Dua' and supplication for Istikhara and asking the best from Allah have been exhausted. This form of Istikhara is only permissible when doubt still remains after deep thinking, pondering on the subject, and seeking advice from others.

The above was mentioned since the relater of this Hadith, Yasa' Qummi, had asked the Imam that when he intended to perform a certain action and had asked Allah to guide him to what was the best for him, but he did not come to a clear cut answer and doubt and indecision still existed within him. It was at this time that the Imam spoke the words that have been quoted above.

seeking the best by the Qur'an which has even been emphasized in the Holy Book, in reality, is just to remove doubt and uncertainty and to guide the person to choose one of two paths (either to perform or refrain from a certain act).

In addition, one must pay close attention to the fact that in no instance should the Istikhara ‑ be it by the Qur' an, the Tasbih beads, or papers – be performed before using one's own God‑given intelligence or asking others for advice and guidance. These three types of Istikhara do not specify one's responsibility, rather, they just guide a person and remove the doubt and uncertainty from one's mind, that too after the person has thought about the task, asked advice from others and is still at a dead end.

فَخُذْ سِتَّ رِقَاعٍ فَاكْتُبْ قِي ثَلاثٍ مِنْهَا بِسْمِ اللهِ رَّحْمَنِ الرَّحِيمِ خِيَرَةً مِنْ اللهِ الْعَزِيزِ الْحَكِيمِ لِفُلانِ بْنِ فُلانَةَ افْعَلْهُ. وَ فِي ثَلاَثٍ مِنْهَا بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ خِيَرَةً مِنَ اللهِ لْعَزِيزِ الْحَكِيمِ لِفُلاَنِ بْنِ فُلاَنَةَ لاَ تَفْعَلْ. ثُمَّ ضَعْهَا تَحْتَ مُصَلاَّكَ ثُمَّ صَلِّ رَكْعَتَيْنِ فإِذا فَرَغْتَ فَاسْجُدْ سَجْدَةً وَ قُلْ فِيها مِائَةَ مَرَّةٍ أَسْتَخِيرُ اللهَ بِرَحْمَتِهِ خِيَرَةً فِي عَافِيَةٍ ثُمَ اسْتَوِ جَالِساً وَ قُلِ اللهُمَّ خِرْ لِي وَ اخْتَرْ لِي فِي جَمِيعِ أُمُورِي فِي يُسْرٍ مِنْكَ وَ عَافِيَةٍ ثُمَّ اضْرِبْ بِيَدِكَ إِلَىَ الرِّقَاعِ فَشَوِّشْهَا وَ أَخْرِجْ وَاحِدَةً افْعَلْ وَ الأُخْرَىَ لاَ تَفْعَلْ فَأَخْرِجْ مِنَ الرِّقَاعِ إِلَىَ خَمْسٍ فَانْظُرْ أَكْثَرَهَا فَاعْمَلْ بِهِ وَ دَعِ السَّادِسَةَ لاَتَحْتَاجُ إِلَيْها.

al‑Imam al‑Baqir (as) said: `If you intend to do something, then take six pieces of paper and on three of them write:

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ خِيَرَةً مِنْ اللهِ الْعَزِيزِ الْحَكِيمِ لِفُلانِ بْنِ فُلانَةَ افْعَلْهُ

In the name of Allah, the Most Gracious, the Most Merciful. Goodness is from Allah, the Great, the Wise for Fulan the son of Fulan (put your name here) he will do (it).

On the other three pieces of paper write:

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ خِيَرَةً مِنَ اللهِ الْعَزِيزِ الْحَكِيمِ لِفُلاَنِ بْنِ فُلاَنَةَ لاَ تَفْعلْ

In the name of Allah, the Most Gracious, the Most Merciful. Goodness is from Allah, the Great, the Wise for Fulan the son of Fulan (put your name here) he will not do (it).

Then place them under your prayer mat. Read a two rak`at Salat and when you finish, go into sajdah and recite the following one hundred times:

أَسْتَخِيرُ

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اللهَ بِرَحْمَتِهِ خِيَرَةً فِي عَافِيَةٍ

I seek that which is good from Allah through His Mercy, the goodness for the outcome.

Then get up and while sitting say:

اللهُمَّ خِرْ لِي وَ اخْتَرْ لِي فِي جَمِيعِ أُمُورِي فِي يُسْرٍ مِنْكَ وَ عَافِيَةٍ

Following this, with your hands shuffle the six papers and one by one choose three of them. If three of the cards come up with:

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ خِيَرَةً مِنَ اللهِ الْعَزِيزِ الْحَكِيمِ لِفُلاَنِ بْنِ فُلاَنَةَ افْعَلْهُ.

Then perform the action that you had intended to do. However, if three of the cards come up with:

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ خِيَرَةً مِنَ اللهِ الْعَزِيزِ الْحَكِيمِ لِفُلاَنِ بْنِ فُلاَنَةَ لاَ تَفْعَلْ

Then do not perform that action which you had intended to do. If one of the cards said to perform the act and the other one said not to perform the act, then pick up the cards until you have picked up five and see which of them is more and act according to it; and it is not necessary to pickup the sixth one. " (1)41

said: `If any of you wish to do something, (then start off by) praying a two rak`at Salat and praise and extol Allah and send blessings on the Prophet and his family then say:

أَللهُمَّ إِنْ كَانَ هَذَا الأَمْرُ خَيْراً لِي فِي دِينِي وَ دُنْيَايَ فَيَسِّرْهُ لِي وَ اقْدِرْهُ وَ إِنْ كَانَ غَيْرَ ذَلِكَ فَاصْرِفْهُ عَنّي.

O' Allah if there is good in this action for me in my religion and in my life, then make it easy for me and destine it for me; but if it is other than this, then turn it away from me. " (1)43

I resolve to do of that which will be a blessing and good (for me).

Then go into sajdah and say the following line one hundred times:

أَسْتَخِيرُ اللهَ بِرَحْمَتِكَ وَأَسْتَقْدِرُ اللهَ فِي عَافِيَةٍ بِقُدْرَتِهِ.

I ask the best from Allah by Your Mercy, and I seek the power and strength to perform this good work from Allah. "

Then, ask for your (legitimate) desires since in this is what is good for you in whatever happens."

the word Istikhara ‑ one of them is the actual meaning and more than all the other types has been mentioned in our narrations (ahadith) and is the most common, and this is simply supplicating and asking Allah for the best.

This type of Istikhara has its roots in supplicating (to Allah ) in all actions that a person performs, and is not only admirable, but is recommended (Mustahab) in Islam.

The other meaning of Istikhara is when a person is confused and perplexed about whether to perform an act or not, such that it (that act) is not something that Allah ?t has ordered us to perform such that His guidance would be there nor that our intelligence could help us to decide if it is good or bad. If there is no way for a person to decide whether to perform a task or not, and in the state of confusion and uncertainty, instead of simply guessing and performing the act, the person seeks refuge with the All-­Knowing Allah , who all in distress turn towards and seek council from.

Allah will either guide him through his heart and thus reveal to him which path to choose, since in reality, He is the Changer of hearts (in relation to the `spiritual Istikhara').

Otherwise, He will place the person's hand on a certain part of the Tasbih. (if he is performing the Istikhara by way of the Tasbih beads), or he will guide His servant's heart by the Qur'an (if he is using

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the Qur'an for his Istikhara).

Is it not that a person who is confused, after using his own common‑sense and asking advice and help from others in need of guidance so as to open his path? Can it be that a person, whose `lamp of thinking' has gone dim and has sought help from others around him not in need of advice and guidance?

In one of the verses of the Qur'an, Allah after mentioning and counting all of His powers and the blessings which He has showered says:

"Or; Who answers the distressed one when he calls upon Him and removes the evil?(1)

However, there are examples that people who are against Istikhara mention, such as the incident in which there was a girl who liked a young boy and in all ways, were compatible with each other, but after talking with one another, the Istikhara was performed and it came out 'bad' and the discussion ended there. Another example is about a person who wanted to purchase a house. Everything was fine and in all ways, the house was ideal ‑ he performed an Istikhara and it came out bad, so he decided not to purchase the house.

It is clear that the reply to them and thousands of people like these regarding the Istikhara (and the proper use of it), is that in instances such as these, only one who has no intelligence, who is defiant, and who does not have a correct understanding of the Istikhara would perform it in

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these instances.

It also goes without saying that the ahadith that have come to us with regards to the Istikhara have not promised us that we will reach our goal without any troubles or difficulties. Rather, that which has been promised is that whosoever asks Allah for good, will be granted good. If it is good for the person in his worldly life, then he will be granted his wish; and if it not, then it will be stored for him and bestowed upon him in the next world."

reality, this is the Istikhara. This must not be referred to as `gaining knowledge of the unseen' or an incursion on Allah's guardianship and mastership upon us.

In summary, there is no responsibility on the religion when one performs an Istikhara, since the Istikhara does nothing except determine which way a person should act. The Istikhara does not change the rules of Allah nor does it inform the servant of Allah that what is hidden behind the curtains of Allah's knowledge. The only thing that an Istikhara does is declare: "That what is in the prime interest of a person who is seeking the best is in the performance or non‑performance of an act."

The Istikhara is the means from which one is saved from doubt and uncertainty. However, as for the after‑effects that will happen in the future by either performing or not performing the action, they are not the responsibility of the Istikhara, and the Istikhara has no relation to this.

The future of a person who performs the Istikhara ‑ whether it will be good or bad ‑ is just like the person who had not performed an Istikhara and carried on with his life using his own intellect and asking advice from others. In short, the Istikhara is nothing more than an act that provides "satisfaction of the heart," "removes doubt and uncertainty," and is a tool for "hope, prosperity and happiness."

From the authentic narrations related from both the Shi`a and the Ahl al­Sunnah, it has been mentioned that

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the Prophet of Islam s used to ask for the best and used to encourage those around him to do so. He forbid people to ridicule the Istikhara and said, "Any time the Istikhara comes out `bad', have reliance on Allah and go on with the work."

Therefore, there is no problem with performing an Istikhara by way of the Qur'an or other things, since if the Istikhara comes out favourable, then the person will perform the action with a content heart and a pure soul; and if it comes out bad, then he has relied upon Allah and should continue with his work."

upon me.

However, in this state, it is necessary for one to supplicate to Allah (swt), and the true Istikhara is just this ‑ supplication. If by this method, one's confusion is not removed, then it is not a problem that to remove the doubt and uncertainty, then one acts according to that which has been mentioned in the narrations and by either the Tasbih or the Qur'an, he can seek to alleviate his difficulties.

However, two conditions must be fulfilled, the first is that the person must be in a state of supplication meaning that his state be such that he truly feels: `O' Allah! Please remove the doubt in me through the blessings of the Glorious Qur'an.'

The second condition, which is the most important one, is understanding the context and meaning of the verses of the holy Qur'an ‑ including the particularities in relation to an Istikhara.

It must be made known that the Qur'an was not revealed simply to perform the Istikhara. Rather, it is a book of knowledge and wisdom, which guides one to the paths of servitude of Allah . Don't get me wrong, I am not opposed to performing the Istikhara by the Qur'an, but those two conditions must be primarily fulfilled.

In the event that after thinking, supplicating and asking others for advice, one still remains in a state of doubt, then the best way to remove this uncertainty, which has also been mentioned in the narrations, is to perform an Istikhara, and that too by the

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method known as "Dhat al‑Raqa”(1) eaning the Istikhara using papers, which even the most well‑known Fuqaha' (Scholars) used to perform."

in this type of a situation, it is better than after waiting some time, give some charity, and then carries on with the task.

We have mentioned the conditions for a proper Istikhara in writing and the people can refer to the book `Qawa'id al‑Fiqhiha' in the last discussion on `casting lots' for more information."

to what Thou hast decided! Banish from us the doubt of misgiving and confirm us with the certainty of the sincere!

Visit us not with incapacity to know what Thou hast chosen, lest we despise Thy measuring out, dislike the place of Thy good pleasure, and incline toward that which is further from good outcome and nearer to the opposite of well‑being!

Make us love what we dislike in Thy decree and make easy for us what we find difficult in Thy decision!

Inspire us to yield to that which Thou bringest upon us by Thy will, lest we love the delay of what Thou hast hastened and the hastening of what Thou hast delayed, dislike what Thou lovest, and choose what Thou dislikest!

Seal us with that which is most praised in outcome and most generous in issue! Surely Thou givest generous gain, bestowest the immense, dost what Thou wilt, and Thou art powerful over everything!

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