An Introduction to the Science of Istikhara with the Holy Quran

An Introduction to the Science of Istikhara with the Holy Quran
(With the utmost respect)
Ayatollah Muhammad-Reza Nekounam

Bibliographic Details:
Author: Muhammad-Reza Nekounam
Title: An Introduction to the Science of Istikhara with the Holy Quran
Publisher: Sobhe Farda, Tehran, 2022
Pages: 384 p. (with a table)
Cataloging: FIPA
Subject: Istikhara with the Holy Quran
Dewey Decimal Classification: 79/297
National Bibliography Number: 1949917
ISBN: 978-600-7347-09-6
Edition: 2nd
Print Year: 2022
Print Run: 3000 copies
Distributor: Qom, Amin Boulevard, Alley 24, First Branch Left, No. 76
Phone: 025-3215-9078
Website: www.nekounam.ir

Preface:
The science of Istikhara, like the sciences of dream interpretation and the names of God, is a gifted knowledge associated with the unseen world, whose belief is regarded as belief in the hidden and inward aspects of existence. This knowledge was transmitted by the prophets and the infallible Imams, and occasionally, their disciples were among the infallible ones themselves. It is evident that a science, whose disciple is an infallible, must be an incredibly profound one, linked to the secrets of divine guidance.

Istikhara, as a process, is not the result of human intellect or discretion, but rather a divine favor granted by God. Although intellect may discern the legitimacy, truth, and value of its outcome, the act of Istikhara itself is a request for goodness from God. Unlike the human capacity for choice, which is rooted in the intellect, Istikhara is an appeal to God’s mercy, not a human decision-making process.

This science, like all genuine knowledge, is a form of creation and establishment. True knowledge is never obtained through mere memorization or the use of external sources. While Istikhara may appear straightforward, its correct application and understanding are rarely clarified. As with other divine sciences, the one performing Istikhara must possess or develop a spiritual capacity, a divine quality, to interpret and comprehend its meanings effectively.

Just as a jurist must develop a spiritual ability, a sort of divine capacity, to deduce legal rulings from the Islamic law, one engaging in Istikhara must develop a similar ability to interpret its outcomes. A jurist who performs Ijtihad without such a capacity is not truly a jurist, and their rulings will be far removed from divine law, potentially leading to rigidity and dryness.

True scholars of the spiritual sciences do not merely rely on external knowledge but continually engage in the creation and innovation of knowledge, rather than merely accumulating information. Those who delve into the spiritual sciences must do so with a pure soul, and their understanding must be rooted in their inner being rather than relying on external texts.

As with other divine sciences, Istikhara requires one to cleanse and refine their soul. Only by doing so can one fully access its meanings and reach the highest levels of understanding. As such, those seeking to learn the science of Istikhara should focus not solely on memorizing its rules and principles, but on purifying their soul and forging a close connection with the Holy Quran. This inner investment leads to a deeper understanding of the logic behind Istikhara and its ability to produce meaningful insights.

It is essential to understand that knowledge of Istikhara is not solely about memorizing rules. The deeper knowledge of Istikhara comes from a profound connection with the self and the Quran, which allows for the extraction of its divine meanings and applications. Just as scholars must cultivate a spiritual quality to understand religious law, so must one who practices Istikhara develop a refined spiritual capacity to interpret divine guidance from the Quran.

Unfortunately, the Holy Quran and the knowledge it offers are often neglected by those who should be using it for major decisions. It is sometimes reduced to trivial matters, where it should be employed for the most significant decisions in life. This misapplication of the Quran has led to the undermining of its role as a divine source of knowledge. Those who approach it with such a limited perspective fail to recognize its full potential.

When performed by the qualified, Istikhara can reveal its miraculous power in significant matters. However, for trivial concerns or individuals lacking the necessary insight, the Quran’s guidance may be misunderstood or misapplied. The science of Istikhara, when properly understood, can transform the approach to decision-making and provide a deeper connection with the divine will.

In this work, we aim to present an overview of the principles of Istikhara, recognizing that it is a vast and complex field, one that requires not only intellectual understanding but also a deep spiritual connection to fully grasp its essence.

The understanding and dignity of knowledge were attained. Unfortunately, our academic fields now primarily focus on superficial knowledge and adhere strictly to dry jurisprudence and principles. It is evident that such scholars cannot claim to inherit the knowledge of the prophets. On the other hand, someone who, without possessing the knowledge of Istikhara and awareness of its rules and secrets, refers to the Holy Quran for guidance and misleads people with their ignorance, is like a doctor who, in violation of medical laws and regulations, practices medicine, and the people would consider such individuals deserving of reprimand and punishment; certainly, their due punishment in the afterlife remains reserved. This is why a great scholar such as the late Haj Sheikh Ahmad Khonsari, despite his purity and sincerity, never sought guidance from the Quran for Istikhara, stating that he lacked the necessary knowledge in this regard. He would resort to performing Istikhara through the prayer beads (Tasbih). Similarly, the late Mr. Fokor, who was known as the sole practitioner of Istikhara in Qom during his time, and even renowned scholars would seek Istikhara from him, after an unfortunate incident during one of his Istikharas, decided never to perform Istikhara with the Quran again. This was because someone who had sought guidance from him had been advised to commit suicide, and the outcome had been positive in the Istikhara, leading to their unfortunate death.

Another important point worth mentioning is that the calamities and trials that occur in one’s life, when confronted with the right attitude and acceptance of the divine will, lead to a reduction in the suffering of the afterlife and the shortcomings of one’s final moments. Resorting to Istikhara as a means to escape worldly trials or to avoid the natural course of earthly matters leads to afterlife suffering. For this reason, it is inappropriate to seek guidance from Istikhara in decisions unless the matter has a public or communal benefit or harm. This consideration becomes particularly important when we realize that the journey in the afterlife is slow, while the journey in the physical world, due to the large number of inhabitants, has a much faster pace and is incomparable with the pace of the afterlife. Even the smallest trial in this world, which might occupy the mind and body of the person for only a few days, can bring about spiritual growth in such a short time that it would take years of suffering in the afterlife to achieve. The speed of worldly actions allows, for instance, a newborn who dies immediately after birth to benefit spiritually and enjoy the rewards of the world. In other words, the speed of movements in the earthly realm ensures that no one leaves this world without achieving some form of success. By using Istikhara, the individual is aligned with this speed and, by receiving greater guidance from the Quran, alters their course, either enhancing or diminishing their spiritual progress, which depends on the nature of their actions.

Divine saints dance beneath the sword of their affliction and do not entangle themselves in rational calculations that lack love and passion. It is the ignorant worldlings who, by losing even the smallest worldly benefit, fall into despair and drown in regret. The perfection of worldly accomplishments and the blessings of the afterlife cannot be attained without enduring hardships, and seeking worldly comfort leads only to spiritual ruin. No one who has attained true greatness has done so without stepping upon the sharp edges of blades that cut into the depths of their being and soul.

Furthermore, such a utilitarian view of Istikhara is not permissible. Istikhara with the Quran reveals the truth and informs us about external realities. Sometimes, the best for a person may involve enduring harm, and the Istikhara might direct the person toward a course that brings about harm, yet is ultimately for their greater benefit. As the Quran states: “But perhaps you hate something, though it is good for you; or perhaps you love something, though it is bad for you. And Allah knows, while you do not know” (Quran 2:216).

It is not always true that what we desire is inherently good for us, nor that what we dislike is bad for us. Istikhara reveals realities and guides the seeker toward true matters, not mere preferences or avoidance of disliked things.

In Istikhara, the intention behind seeking guidance is crucial, and the key element here is “concentration.” This concentration must precede the opening of the Quran for guidance, and it must be adhered to, for without it, the Istikhara would not be meaningful and would not have the necessary connection to the seeker’s soul.

At times, even the “possessor of Istikhara,” someone who has received the divine gift of Istikhara knowledge, may not be able to achieve the necessary concentration for access to the sacred realm of the Quran. In such cases, the individual does not perform Istikhara, as they lack the required connection and are unable to align with the divine will. Therefore, it must be understood that people should not expect the holders of Istikhara to be able to perform this act at any given moment, as they may not always be in a state of readiness for such spiritual work.

Concentration can be achieved in an instant, and thus, those who possess the ability to perform Istikhara can do so for many people in a short amount of time. Similarly, concentration can be achieved through dhikr (remembrance of Allah) and worship, or it may occur without any external tools. This type of concentration is extremely intense and difficult to attain.

For Istikhara, it is essential to understand not only the meaning of each word in the verses but also the compound meaning in the context of the verse’s overall message. We have aimed to teach the most important and frequently used terms in what we refer to as “Istikhara terminology” in Chapter 8 of this book. However, the combined meaning of these verses, which applies to all the verses, is covered in another book titled “The Science of Istikhara with the Holy Quran,” which applies the principles and rules of Istikhara to every verse and explores its meanings in depth. We have included a portion of this book here to familiarize the reader with the approach to understanding Istikhara through the verses in Chapter 9, and the index of Istikhara for the surahs is provided in Chapter 10. Thus, this book is divided into ten chapters.

Istikhara is an advanced science that, like logic, requires formulation, systematization, and organization. Unfortunately, it has been neglected by scholars. In the narrations, it is mentioned that the infallible Imams taught this spiritual science, or even studied it themselves. However, their learning was not like teaching the trivialities of Istikhara with prayer beads or slips of paper. Rather, it was profound knowledge that, due to the marginalization of the Shia, their small number, and the oppressive conditions, has not been transmitted to others. God willing, through the purity and sacrifice of the martyrs of this revolution, which was initiated by the divine leadership of Imam Khomeini, this knowledge will gradually be elucidated as the scientific institutions move away from superficial views and rigidity. There are sciences in the Holy Quran that have not even been named in existing books, and, God willing, there will come a time when these sciences are extracted from the Quran, though this might happen in the distant future.

To achieve this, the promotion of “lawful healing knowledge” is necessary because divine knowledge never rises from a corrupt or unlawful foundation, but remains far removed from such sources.

It must be noted that worship and remembrance (dhikr) without spiritual purity, away from unlawful sustenance or any food obtained through greed and exploitation, will not yield any results. Very little money distributed in some religious centers is far removed from the essence of lawful sustenance and does not qualify as pure income. Even a vow made from unlawful funds, presented under the name of one of the infallibles, does not purify the act.

Spiritual growth without lawful sustenance is like performing countless acts of prayer without ablution, and it yields no benefit. The sustenance of someone who embarks on the path of Istikhara should not come from oppression, exploitation, or greed. Low and degrading sustenance significantly hinders spiritual growth and advancement. Two essential conditions for engaging with the Holy Quran and receiving divine inspiration from it, including Istikhara, are first, abstaining from unlawful income, and second, consuming only pure, lawful sustenance. Additionally, dream interpretation and other divine gifts also share this condition. It must be understood that not all lawful sustenance is necessarily pure; pure sustenance comes from honest labor and is free from the vices of greed or exploitation.

The Layers of the Self in the Light of the Holy Qur’an

The layers of the self, which reflect the truth, are illuminated by the light of the Holy Qur’an. Through this illumination, they gain vision and emerge from darkness and obscurity. This allows an individual to refer to their own self and derive the rules and principles of Istikhara (seeking guidance from Allah) through the Qur’an or even to perform a self-guided Istikhara. The details of this process can be explored further in another context. Avicenna (Ibn Sina), the genius of the intellectual world, also turned to prayer in times of scientific dilemmas, seeking guidance and connection with scientific truths through prayer and assistance from his Lord.

This book, as is fitting for this discussion, emphasizes the reality of Istikhara and the value of its truthfulness. It also explores the relationship between Istikhara and intellectual reasoning, which involves the individual’s own thoughts and desires. Additionally, it considers the role of consultation, where others are asked to offer their insights in order to find solutions to current problems, avoid potential issues that may arise during a task, or ensure that a task is completed in the best possible manner. In this discussion, it is stated that Istikhara can visit the seeker and offer a professional opinion, including aspects of a task that may be hidden from human reason. The seeker can act upon this guidance in the real world, achieving benefits or avoiding harms. Thus, Istikhara is not just a psychological or mental effect that relieves confusion or doubt; it provides a means of connecting with the reality of the matter. This is something that modern man often overlooks, and as a result, deprives himself of the benefits of the Holy Qur’an.

Istikhara, in this context, is understood as transcending the apparent aspects of the world accessible to human intellect and seeking the unseen and hidden aspects of the world, illuminated by the guidance of the Holy Qur’an. This realm is beyond the superficial reason that relies on strong assumptions or incomplete spiritual experiences. Through Istikhara, the believer is never at a dead-end in any task and always maintains hope and vitality in life.

It should be noted that this book is divided into ten chapters, which teach the principles of Istikhara. In the five-volume series, we have applied the rules, principles, reforms, and secrets of Istikhara to all the verses of the Holy Qur’an. A summary of this is provided in Chapter 9.

Chapter 10 presents the Istikhara of the Surahs of the Holy Qur’an, which has significant applications in the science of divination.

Finally, it should be noted that some principles and rules are subsumed under a more general rule, which we have highlighted as an independent principle due to its importance.

Meaning of Istikhara

The term “Istikhara” in Arabic means seeking good or searching for benefit. Just as the root of Istikhara comes from the word “khayr” (good), the root of “Ikhtiyar” (choice) also comes from “khayr.” However, there is a distinction between these two concepts. Istikhara is the act of requesting good and guidance from Allah, while “Ikhtiyar” is a broader and more rational choice. Moreover, while Ikhtiyar is within our realm of control, Istikhara lies beyond this scope. Therefore, Istikhara is a request for guidance from the hidden aspects of reality that are beyond human intellect, whereas Ikhtiyar is reliant on reason and human capacity.

Istikhara through the Holy Qur’an does not simply mean “asking for good from God,” as one can raise their hands and pray directly for goodness from Allah. Nor does it mean asking the Qur’an itself for good, as in such a case, there would be no need to open the Qur’an and seek a specific verse. A simple invocation, such as “O Allah, grant me goodness through the truth of the Qur’an,” would suffice.

Additionally, Istikhara through the Qur’an does not imply that a confused or lost individual is merely relieved from their bewilderment without offering a genuine reality check. If this were the case, it would be akin to using a prayer bead or casting lots, which are forms of chance-based divination and not rooted in reality. In contrast, Istikhara has genuine truth and value, and it uncovers hidden goodness for the seeker. The Qur’an, which is a clear and truthful book, can visit all of Allah’s servants and offer them a prescription. In Istikhara, the seeker aims to find a specific existing good, and by acting upon it, they will inevitably attain that good. It is not just a wish for a non-existent good, as in the case of prayers for something that does not exist.

Istikhara is a way to find the right path and entrust the decision to Allah. It is a request for Allah to reveal the path that He deems most beneficial for the seeker, according to the wisdom of the Qur’an. In the first two meanings, the seeker is not aware of any goodness within themselves and is seeking specific guidance from Allah. However, in the third interpretation, the seeker wants to understand whether the path they are considering is aligned with Allah’s will, and whether it leads to goodness or not. Thus, Istikhara is knowledge, and through consulting with a knowledgeable expert or an infallible guide, the seeker gains insight into the task and its possible outcomes.

To summarize, Istikhara can be understood in the following ways:

1. Istikhara reports the future events that will guide to good and shows their divine decrees, helping the individual to follow them and be led towards reality.
2. Istikhara seeks to turn what has been predestined as a consequence of sins and shortcomings into a beneficial outcome, such as turning an accident or misfortune into a blessing.
3. Istikhara seeks the alignment of the heart with Allah’s decree, desiring the individual’s heart to be in harmony with divine will, even if the circumstances are difficult.
4. Istikhara can also mean asking Allah to bring the seeker’s will in line with divine decree, desiring a transformation of the heart and disposition.

These four interpretations can be derived from the Istikhara prayer found in the 33rd prayer of Sahifa Sajjadiya, as narrated by Imam Sajjad (a.s).

Interpretation and Use of Divine and Mystical Sciences in the Context of Divination and Prophetic Tradition

Divination, particularly in relation to sacred texts, is a practice embedded in the knowledge of names, strange sciences, and the discovery of hidden truths. The nuances involved in divination are highly intricate and not easily attainable. Such insights could render the Holy Qur’an as one of the most profound and excellent sources of political wisdom. In political games, one must be acutely aware of temporal and spatial conditions, remaining vigilant against any oversight. This complexity underscores the intricate nature of divination as a science.

There are narratives that criticise “divination by the Holy Qur’an,” as it is a deeply complex and demanding science, not everyone is capable of engaging with it. This is why divination with the Qur’an is not commonly practised. However, the use of divination with the Divan of Hafez, which the author considers appropriate for those with the requisite understanding, is widespread. There are principles and rules that govern such practices, making it a popular yet nuanced form of divination.

It is also possible to perform Istikhara with the Divan of Hafez. However, Istikhara in this context is a somewhat enigmatic concept. Despite the profound value of Hafez’s Divan in terms of its content and mystical teachings, there are several issues regarding the coherence of its mystical path. These issues have been addressed in the book Niqd-i-Safi, where the shortcomings of the so-called “foolish mysticism” and Hafez’s followers are discussed. The author hopes to write further on the nature of divination and Istikhara with Hafez’s Divan in order to clarify the misconceptions in this area.

It should be noted that not everyone is qualified to engage in divination or Istikhara with the Holy Qur’an or the Divan of Hafez. One should test themselves to assess their ability to utilise the Holy Qur’an in such practices and to determine whether their inner faculties can truly perceive the hidden truths. If one has the capacity to do so, it is important to evaluate the extent and power of this ability.

The difference between “casting lots” (Qur’ah) and Istikhara lies in the fact that casting lots is effective solely for resolving confusion and uncertainty, and does not necessarily reveal the true reality. Casting lots does not have a specific method and can be done using various tools such as stones, coins, milk, or written scripts.

The purpose of casting lots is to resolve a situation of uncertainty or confusion, as stated in the saying, “The lot is for any matter of difficulty.” On the other hand, Istikhara involves a deeper knowledge of reality, the search for goodness, and an expert opinion that eliminates the problems of the seeker, including foresight. Unlike casting lots, Istikhara requires proper introspection, which is a crucial element in its effectiveness. The casting of lots has no spiritual or divine awareness, and it does not involve gaining knowledge of hidden truths or influencing the external world. Whereas Istikhara depends on inner focus and spiritual alignment.

The entire world is a vessel for casting lots, and one may use any object to cast a lot, just as one may ask for goodness from any phenomenon in the universe. For example, one may greet a stone in the desert and receive a response. As the saying goes, “The lot is for any matter of difficulty.” It is merely a tool for seeking goodness, which can be accomplished with any means, just as one may ask for blessings at the grave of a pious person or a religious site.

In the Qur’an, the verse “That is from the news of the unseen, which We reveal to you. And you were not with them when they cast their pens, as to which of them should be the guardian of Mary,” affirms the legitimacy of casting lots. This refers to the act of casting lots by the Prophet Zakariya (Zachariah) in order to determine who would take care of Maryam (Mary). The “pens” mentioned in the verse refer to the casting of lots. The verse illustrates how this method of decision-making was used in a moment of dispute.

In historical accounts, it is noted that three individuals had their lots cast: one for Maryam (Mary), another for Yunus (Jonah) to determine who would be cast into the sea, and a third for Abd al-Muttalib, the grandfather of the Prophet Muhammad, to determine who should sacrifice seven camels. There are also accounts of a woman with three husbands who each claimed paternity of her child, and Imam Ali (PBUH) resolved their dispute by casting lots. Of course, the authenticity of these historical narratives requires further investigation, but the general practice of casting lots is discussed in Islamic jurisprudence.

The Legitimacy of Istikhara with the Holy Qur’an

According to the principle “everything is permissible for you until you know it is prohibited”, performing Istikhara is permissible, as there is no evidence forbidding it. Moreover, numerous narrations recommend Istikhara, with some stressing that no important action should be undertaken without first seeking guidance. We will explore these narrations in greater detail in the fourth section.

Performing Istikhara does not contradict reason, and it is seen as a reasonable practice. While Istikhara with the Qur’an is permissible, it is not appropriate for every circumstance. It should only be applied to matters that are rationally possible and in accordance with Islamic law. Just as one cannot ask for guidance on impossible or sinful matters in consultation, Istikhara must be based on matters that are not prohibited or morally wrong, as the Qur’an warns those with impure intentions, “We send down from the Qur’an what is a cure and mercy for the believers, but it increases the wrongdoers in nothing but loss.” If a person seeks guidance with ill intentions, the Qur’an responds negatively, and vice versa, providing goodness when the intention is pure.

The Rationality of Istikhara

As previously mentioned, Istikhara seeks goodness and guidance from God. The term “Istikhara” is derived from the word “khayr,” meaning goodness. However, there is a subtle difference between Istikhara (seeking goodness) and ikhtiyar (choice), as the latter is a rational selection, whereas Istikhara involves seeking divine guidance for matters beyond the capacity of human reason. In essence, Istikhara pertains to matters hidden from the understanding, requiring divine insight.

Although Istikhara can be performed using various methods, such as through prayer, supplication, or with objects like beads or written slips, the best and most methodical form is Istikhara with the Holy Qur’an. This allows one to access hidden truths and realities that are beyond ordinary comprehension.

Therefore, seeking truth involves multiple approaches: through the senses, reason, and spiritual means. Before Islam, such methods existed, but Islam, through the Qur’an, endowed these practices with a unique depth and significance.

In sum, knowledge can be acquired through three methods: sensory perception (short-range), intellectual reasoning (medium-range), and spiritual means (long-range). Istikhara, as a form of seeking guidance from the unseen, operates on the long-range method, providing insights that the intellect alone cannot access.

The Position of Istikhara in Life

Performing istikhara in the conventional sense is similar to consulting others, as guided by reason. Those who do not seek consultation tend to be authoritarian or excessively self-confident, while those who engage in consultation are not arrogant or self-centered; they benefit from the expertise of others. Using istikhara works in much the same way.

Someone who seeks consultation in their work or asks God for good is a humble person, and in addition to this, they are positive-minded. Asking God for good is not morally inappropriate or negative, unlike behaviors such as ill-wishing, superstition, or casting bad omens, which are frowned upon. However, at higher levels of faith, the believer becomes content with the events decreed by God, and it becomes rarer for them to seek istikhara. The author has explained the stages of faith and spiritual knowledge in the lessons of Manazil al-Sa’irin.

Istikhara also involves turning to the Almighty, which is another positive moral characteristic. Besides providing a method for spiritual progress and the right way of life, because seeking good from God involves turning to Him, istikhara reflects the faith of the seeker and their perfection. Another benefit of istikhara is that a person who does not claim to possess complete knowledge and who sometimes faces doubt and confusion can make a decisive decision to continue their work after performing istikhara. The existence of istikhara is a principle of perfection in religion, in that religion does not lead to dead ends, and it does not accept confusion or indecision. In life, doubt naturally arises for everyone, and the Sharia, which does not accept confusion or indecision, provides many ways to resolve doubts, particularly in matters of worship and especially in prayer. One of these methods is istikhara, to help followers avoid confusion and not remain in a state of uncertainty.

Islamic religion, as a clear and complete system, does not have any dead ends. We have often mentioned in discussions that if there is a ruling in religion and that ruling does not prove the legitimacy and rationality of Islam, then that ruling is an embellishment and not a divine command from God.

An important issue that should be considered is the relationship between istikhara and consultation with experts, particularly whether consultation should precede istikhara or whether the reverse should be the case, i.e., whether one should perform istikhara first and then proceed with consultation if the outcome is positive. Is there still room for consultation after istikhara? Does consultation after istikhara serve as a standard for decision-making, or does a positive consultation response eliminate the need for istikhara? Furthermore, in cases where there is a contradiction between istikhara and consultation, which should take precedence, and how should one resolve any conflict between the two?

It should be understood that consultation is a rational act and reason dictates that before performing any action, one should seek the opinions of experts. People should approach any task with awareness and with the approval of professionals. This is one half of the process; the other half, concerning the unseen aspects of the task, is within the domain of istikhara. However, in cases of doubt, confusion, or lack of clarity, istikhara can help resolve these uncertainties, providing insights into the hidden aspects of the task. In many cases, consultation can show the outcome of an action, and in such cases, there is no obligatory need for istikhara. But for certain tasks, particularly larger ones, it is not always possible to ascertain the outcome through consultation alone, and in these instances, istikhara can be a valuable tool. Istikhara and consultation are not contradictory; rather, they complement each other. Consultation reveals the outward aspects of the matter, while istikhara addresses the internal concerns and uncovers the hidden and deeper realities.

Given this explanation, it becomes clear that if there is a contradiction between the expert’s opinion and istikhara, the ruling of istikhara takes precedence. This is because istikhara reveals both the external and internal aspects of a matter, whereas experts can only assess the visible aspects and do not have insight into the hidden or unseen aspects of the task. Therefore, disregarding the guidance of istikhara is not appropriate.

Based on this, it can be said that in smaller tasks or those where consultation alone can adequately reveal the outcome, consultation takes precedence over istikhara. However, in larger matters, where doubt and confusion persist despite consultation, it is inappropriate to consult first and then resort to istikhara, as this would unnecessarily complicate the process, especially in sensitive matters such as family issues, marriage, and other emotional and psychological matters.

If there is a contradiction between consultation and istikhara, it is istikhara that should be prioritized. This is because istikhara reveals both the outward and inward aspects of the task, and something that encompasses both is superior to consultation, which can only represent the outward aspects.

Another important point in this discussion is that even if istikhara yields a positive result, consultation should not be disregarded. Performing consultation in such cases will strengthen the action and ensure its accuracy. Using the expertise of professionals and thoroughly analyzing the situation will ensure the task is carried out in the best possible manner. Therefore, istikhara should not replace consultation entirely, and it is not meant to exclude rational judgment. It is the best guide for the hidden aspects of the task, but it cannot provide a detailed or exhaustive understanding of the outward aspects. Similarly, it cannot give a comprehensive view of the internal reality of the situation, and its scope should not be overstated.

Therefore, to address the challenges of the outward aspects of a task, thoughtful reflection and consultation should not be overlooked, as human reason and intelligence are capable of addressing the visible aspects in great detail—especially if the expert is knowledgeable in the relevant field. In cases where there is a contradiction between consultation and rational judgment, istikhara takes precedence because it encompasses both the outward and inward aspects.

With this clarification, it becomes evident that istikhara, reflection, and consultation each have their boundaries and should not be mixed together. Each one should be regarded as complementary to the other, without disregarding any of them.

It is important to note that this discussion pertains to istikhara using the Qur’an and not the general concept of seeking good. Istikhara, in the sense of seeking good, is a form of prayer and takes precedence over all other matters.

Another point that needs attention is that istikhara holds sway only when it is performed by someone who possesses pure heart and the ability to connect with the inner reality of the matter. In cases where the person performing the istikhara lacks confidence or clarity in their connection, consultation becomes more important due to its more established and testable nature, and in such cases, consultation should be preferred over istikhara.

The Qur’anic Perspective and the Approach of Jurists to Istikhara

It is important to explore the legitimacy of istikhara within the context of the primary sources of Islamic law, namely the Qur’an, and how scholars and jurists view it. This section seeks to affirm the legitimacy of istikhara and to examine its position from the perspective of the jurists. Scholars have not dedicated a separate book to istikhara but have referred to it within the context of recommended prayers (nawafil), as there are narrations that associate istikhara with certain prayers. None of the jurists has treated istikhara with the Qur’an as a systematic science with clear rules, nor have they indicated that this knowledge pertains to the saints of God. However, they consider istikhara to be permissible, with the exception of those who argue that istikhara is forbidden, citing the following verse: “Indeed, intoxicants, gambling, idols, and divining arrows are an abomination of Satan’s handiwork, so avoid it.” Some jurists interpret the term “azlam” in this verse as referring to a form of divination or superstition, and argue that istikhara, as a form of seeking guidance from the Qur’an, falls under this prohibition.

In response to these jurists, it should be noted that their arguments are not sound, and they fail to invalidate the practice of istikhara. Istikhara, as a rational concept, is accepted in Islam, and the Qur’an supports and encourages it, as long as it is not associated with polytheistic practices. The prohibition of azlam in the Qur’an refers to its association with polytheism and idol worship, where people sought blessings from idols rather than from God. The practice of seeking good from idols was considered an act of shirk, which is why the Qur’an prohibits such practices. Thus, the istikhara using the Qur’an is a form of seeking God’s guidance and is not comparable to superstitious practices like azlam. Therefore, the legitimacy of istikhara remains intact, as it is a means of seeking God’s guidance in accordance with Islamic teachings.

In conclusion, there is no prohibition of istikhara with the Qur’an based on Qur’anic verses, and its rational and permissible nature is evident. In the following section, we will examine the narrations regarding istikhara to further affirm its permissibility from an Islamic perspective.

The view of Sheikh Mufid

Sheikh Mufid included the narrations of istikhara alongside the recommended prayers such as the prayer of Ja’far al-Tayyar and the prayer of Imam Ali. He did not dedicate a separate chapter to istikhara with the Qur’an but referred to it as a form of seeking God’s blessings, and he did not mention any other form of istikhara besides the one using the Qur’an.

Istikhara and its Various Forms in Islamic Tradition

If you wish to make an Istikhara after the two Rak’ahs (prayer units), you may say: “O Allah, if this matter (referring to what you seek guidance on) is good for me in my religion, my worldly affairs, my Hereafter, my immediate matters, and my future, then make it easy for me in the best possible way. And if it is harmful to me in my religion, my worldly affairs, my Hereafter, my immediate matters, and my future, then turn it away from me. O Lord, guide me to what is right, even if I dislike it, or if my soul rejects it.”

Another Form of Istikhara

It is narrated from Abu Abd Allah (Imam Ja’far as-Sadiq) that he said: “A servant who performs this Istikhara seventy times, Allah will cast goodness towards him.” He says: “O Most Seeing of those who see, O Most Hearing of those who hear, O Quickest of those who account, O Most Merciful of the merciful, O Wisest of the wise, send blessings upon Muhammad and the family of Muhammad, and grant me goodness in this matter, in health and safety.”

Another Form of Istikhara

It is also narrated from him (Imam Ja’far as-Sadiq) that he said: “When you want to perform Istikhara, take six pieces of paper. On three of them write: ‘In the name of Allah, the Most Merciful, the Most Compassionate, goodness from Allah, the Almighty, the Wise, for so-and-so, do this,’ and on the other three write: ‘Goodness from Allah, the Almighty, the Wise, for so-and-so, do not do this.’ Then place them under your prayer mat, perform two Rak’ahs, and when you finish them, prostrate. In your prostration, say: ‘I seek good from Allah, the Most Merciful, for what is best in health and safety,’ one hundred times. Then sit up and say: ‘O Allah, grant me goodness and choose for me in all my affairs with ease and health.’ After this, mix the pieces of paper and draw one. If it says ‘do not do,’ then draw three consecutively. If they all say ‘do not do,’ then do not proceed. But if they all say ‘do,’ then proceed. If one says ‘do’ and the other says ‘do not do,’ take five pieces of paper and see which one is most frequent. Follow the one with the majority, and leave the rest.”

The Sheikh comments: “This narration is rare and not like the others previously mentioned, but we include it to show that it is permissible to perform Istikhara in this manner, not to claim it as a necessary practice.”

Sheikh al-Mufid on Istikhara

Sheikh al-Mufid presents two narrations regarding Istikhara and then mentions five examples of Istikhara prayers, one of which is the method of using pieces of paper. The narrations he references do not indicate the use of the Qur’an or Tasbih (glorification) in Istikhara, and thus do not relate to the commonly practiced forms of Istikhara with the Qur’an. The practice in question refers to asking for divine guidance through prayer and supplication in a general sense.

He does, however, mention the “Istikhara of pieces of paper” (Istikhara al-Riqaa). He acknowledges that this method is rare but cites it to support the permissibility of Istikhara in general, rather than endorsing it as the main method.

Ibn Idris’s Viewpoint

Among the jurists, the late Ibn Idris expressed skepticism regarding the permissibility of Istikhara. He is the only one who firmly rejects it, not recognizing it as a valid practice. In his discussion of additional prayers (nawafil), he says:

“When a person desires a matter for their religion or worldly affairs, it is recommended that they pray two Rak’ahs, recite whatever they wish in them, and make a supplication in the second Rak’ah. After concluding the prayer, they should prostrate and then perform Istikhara, asking Allah for goodness in all matters, one hundred times. Afterward, they should follow whatever their heart inclines towards. There are many narrations on this matter, and the best approach is the one we have mentioned. As for methods like using pieces of paper (riqaa), drawing lots (qur’ah), and other similar practices, they are weak narrations, and their transmitters are unreliable.”

Ibn Idris criticises practices like the use of pieces of paper or drawing lots, as their narrators are considered of dubious reliability. He states that well-established jurists such as al-Tusi and al-Mufid do not mention these practices in their legal works, nor do they include them in their discussions of Istikhara.

The Concept of “Istikhara of the Heart”

Ibn Idris also mentions a concept called “Istikhara of the Heart,” which is widely popular among people. They claim that if something feels right in the heart, it is a sign that the action is good, and if it feels wrong, then it is bad. According to this interpretation, Istikhara is simply relying on the heart’s inclination.

Earlier, we mentioned various forms of Istikhara, including using the Qur’an, Tasbih, and pieces of paper. However, another form of Istikhara involves listening to one’s heart to discern the right course of action, which is believed to be inspired by divine guidance.

The Heart’s Guidance and the Psychological Aspect of Istikhara

Ibn Idris narrates that if a person faces a dilemma and does not feel clear about the decision, they should perform Istikhara by praying two Rak’ahs, making a supplication, and then seeking divine guidance through the heart’s inclinations. The practice is rooted in the idea that the heart can be guided by divine inspiration, leading one to the correct course of action.

In another narration, Imam Ja’far as-Sadiq says: “If you are faced with a need, consult Allah, and if He guides you towards something, follow it. If you do not receive any guidance, then wait.” The companion asked, “How will I know if Allah has guided me?” Imam Sadiq replied: “After the obligatory prayer, prostrate and say: ‘O Allah, grant me goodness,’ one hundred times. Then turn to us (the Ahl al-Bayt) and seek our intercession. After this, observe what your heart leads you to, for it is the guidance of Allah.”

This narration suggests that Istikhara can be done by relying on the heart’s natural inclinations, which are believed to be inspired by divine intervention.

The prohibition of a certain matter from the perspective of Islamic law is determined by the Shari’a. However, since Islam is the final religion and has clarified all necessary matters, anything that has not been explicitly prohibited should be understood as permissible.

Unfortunately, the grandeur and significance of the Holy Qur’an, which is one of the most exalted of God’s creations, has led us to a state of despair or fear in utilising it. This fear stems from the concern of falling into the error of misinterpreting its meaning. Such a psychological and spiritual state has prevented the Qur’an from becoming a practical guide for Muslims. Instead, people have limited themselves to merely reciting it, failing to incorporate it as a comprehensive program for daily life.

One of the uses of the Qur’an is for performing Istikhara (seeking guidance) and seeking direction from this sacred book. There is no prohibition against using the Qur’an for this purpose. Moreover, the intellect considers prolonged uncertainty and indecision as a form of helplessness in life, which is undesirable. Therefore, one way to resolve doubt is through Istikhara, and this method is compatible with reason.

Ibn Idris and Shaykh Najm al-Din are the only two jurists who oppose Istikhara, considering it an act of prayer or reliance (tawakkul) that anyone can perform. They diminish its importance, likening it to “the Istikhara of the wild beast.” In contrast, we consider Istikhara with the Qur’an a complex and systematic science, one that belongs to the domain of the saints of God. In their opposition to Istikhara, Ibn Idris places Shaykh al-Mufid among those who do not support it. He claims that Shaykh al-Mufid did not address Istikhara in his work al-Muqni’a and only included narrations related to prayers and supplications. However, al-Muqni’a is a concise book that does not provide an exhaustive explanation, and one cannot infer his opposition from the brevity of his work. Other jurists, on the other hand, have discussed Istikhara extensively.

The Opinion of Sayyid Ibn Tawus

Sayyid Ibn Tawus is one of the proponents of Istikhara and is well-versed in the esoteric sciences. He possesses a certain ability to influence the unseen realm of existence. In his perspective, Istikhara holds a lofty status. He mentions some of the etiquettes of performing Istikhara in his book Fath al-Abwab:

“Among the etiquettes of the one who seeks guidance is that he should conduct his prayer with the same respect as a humble beggar. He should focus his heart on Allah in prostration while performing Istikhara, saying: ‘I seek guidance from Allah by His mercy, choosing what is best for me in health.’ Likewise, when he raises his head from prostration, he should not speak between taking the pieces of paper or during the Istikhara, except for the prescribed words. This is a matter of etiquette, as stated by Imam Jawad to Ali ibn Asbat: ‘Do not speak between the stages of Istikhara until you have completed it one hundred times. If the outcome of your Istikhara contradicts your desire, you should not resent it, but instead, give thanks, for Allah has made you worthy of seeking His guidance.’

In this passage, Sayyid Ibn Tawus explains some of the etiquettes of Istikhara, which we have elaborated upon elsewhere. It is essential to note that the knowledge of Istikhara held by these scholars is more profound than what they have explicitly written in their books. They take into account the social context of their time and, in many cases, did not openly disclose certain truths. These truths were shared only with trusted individuals, those who were considered guardians of such knowledge. In his explanation of the significance of Istikhara, Sayyid Ibn Tawus writes: ‘Know that Istikhara is one of the most noble means of attaining the correct path and the right reasons for action.’

He considers Istikhara to be a means of discovering the truth, akin to referring to the Qur’an and the Sunnah for guidance. Just as one can turn to the Qur’an and Sunnah to determine the righteousness of an action, so too can one seek guidance through Istikhara to determine whether an action is right or wrong. However, it is important to note that the correctness of an action through Istikhara does not imply its religious permissibility, and Istikhara is not considered an authority in matters of legal rulings.

He further writes: ‘Consider the words of Imam Ali al-Ridha and Imam Muhammad al-Jawad, who refrained from offering advice themselves and instead emphasized the importance of Istikhara, highlighting it as a vital means of obtaining guidance in the absence of the Imams.’

Imam Ridha and Imam Jawad equate Istikhara with direct consultation with the Imams, allowing people to understand that, after the era of the Imams, when their physical presence is no longer available, they can still seek guidance for important matters through Istikhara. In essence, Sayyid Ibn Tawus asserts that Istikhara can be a means of discovering the correct course of action and resolving difficulties.

In Fath al-Abwab, he offers a legal perspective on Istikhara based on the principle of ‘asalah al-hadhar’ (the principle of caution) in all matters.

The Twenty-Second Chapter on Performing Istikhara for Another Person

Sayyid Ibn Tawus writes:

“Know that I have not found a clear narration that a person can perform Istikhara on behalf of someone else, but I have encountered numerous narrations that encourage fulfilling the needs of others through prayer and other means of intercession. I have seen in many reports the benefits of praying for others, which need no further elaboration as they are well-known. Istikhara, in the form of seeking guidance through prayer, is among these acts of fulfilling the needs of others. A person who seeks guidance through the pieces of paper goes into prostration, recites a prayer one hundred times, and then prays again as we have previously described. Therefore, performing Istikhara for someone else falls within the general scope of these narrations regarding fulfilling the needs of others.”

Sayyid Ibn Tawus addresses the question of whether it is permissible to ask someone else to perform Istikhara for you, or if each person must perform Istikhara individually. Some hold the view that Istikhara is based on an internal state of supplication and inspiration, and each person must cultivate this inner, spiritual experience for themselves. Therefore, the principle is that everyone should perform Istikhara for themselves.

Sayyid Ibn Tawus argues that Istikhara for another person is permissible based on the principle of ‘asalah al-hadhar’ (the principle of caution) in all matters. He asserts that we belong to God’s domain and cannot intervene without His permission. However, following the efforts of later scholars, this principle has been largely dispelled, and it is generally accepted that ‘asalah al-jawaz’ (the principle of permissibility) prevails in the majority of cases. In the absence of a clear prohibition, we can deduce that Istikhara for another person is permissible.

In Islam, the general rule is that everything is permissible unless explicitly prohibited. This is affirmed by the Qur’anic verse: “He has subjected to you whatever is in the heavens and whatever is on the earth” (Qur’an, 45:13), and numerous other verses, as well as the rule “Everything is permissible for you unless proven otherwise.”

The concept of Shariah law, where any ruling contradicts the rational conduct of people, is clarified in the cases where it is necessary, and wherever no statement from Shariah is found, one must act according to rational practices. Additionally, many of the directives of Shariah are advisory rather than obligatory.

In any case, the practice of appointing a representative for Istikhara is valid, and the solutions proposed by the late Seyyed ibn Tawus and Allameh Majlesi are unscientific, without evidence, and exhibit a type of rigor in this matter.

It is important to note that when appointing someone for Istikhara, it is not necessary for the person performing the Istikhara to say, “I am your representative to open the Quran and perform the Istikhara.” In many cases, we assist others through representation and implicit agreements, and Istikhara can be performed in the same manner. It can also be done in the spirit of fulfilling a believer’s need or intending good.

In his book, Seyyed ibn Tawus emphasizes the significance and place of Istikhara by referring to its outcomes and the wonders associated with it. He mentions personal experiences to illustrate its effectiveness. In one example, he says: “I was asked by some worldly individuals while I was in the western side of Baghdad. I spent twenty-two days performing Istikhara every day to see whether I should meet them or not. And in each case, the Istikhara always provided the same answer, ‘Do not act.’ This continued for the whole duration of twenty-two days, and I could see the true happiness and success in these Istikharas. Could this be anything other than from the One who knows the unseen?”

He further elaborates: “The wonders I found in Istikhara are such that once, while in Hilla, I received a request from certain people to meet one of the worldly rulers of that region. I stayed in Hilla for a month with a task, and every day I performed Istikhara at the start and end of the day, seeking guidance whether I should meet him or not. Each time, the response was ‘Do not act.’ This repeated for fifty times. How can one doubt when the answer is the same every time, coming from the One who knows my best interests?”

From these expressions, it is evident that Seyyed ibn Tawus was under divine guidance, and such events can be considered a type of miracle.

Allama Majlesi, in his book Bihar al-Anwar, mentions the statements of Seyyed ibn Tawus regarding delegation in Istikhara. He later offers a solution, suggesting that it is better and more cautious for the person seeking Istikhara to perform it for themselves, since there is no narration that suggests delegating it to someone else. If it were permissible or preferable, the Shia would have sought this from the Imams, and it would have been recorded in the narrations.

Allama Majlesi recognizes the argument for the permissibility of Istikhara for others but considers it a weak argument. He mentions that in the case of a person seeking guidance, they should perform the Istikhara themselves, as there is no narration allowing for it to be delegated to others. He also suggests that a person who is in urgent need and performs the Istikhara will be closer to receiving a positive answer.

One should note that this critique of Allama Majlesi’s is quite strong, as it suggests that the scholars introduced a new concept, the “permission for Istikhara for others,” which was considered a high-level responsibility of the scholars. However, as we previously discussed, there is no need for such an interpretation, and the person performing Istikhara themselves is considered the direct agent in the decision-making process.

Furthermore, Allama Majlesi’s position that each individual should perform Istikhara for themselves is not necessarily the most appropriate. The superiority lies in the one who is more sincere, humble, and knowledgeable in the principles of Istikhara. The seeker should evaluate whether they are unaware or more sincere in their supplication.

Allama Majlesi’s argument regarding the absence of narrations about delegating Istikhara does not imply that it is prohibited. Just as there are no narrations regarding the Prophet or the Imams performing marriage contracts or transactions on behalf of others, the absence of such narrations does not necessarily indicate prohibition. Similarly, the lack of evidence for delegating Istikhara does not prohibit it. The idea is that religious scholars, having knowledge of the principles of Istikhara, can perform it on behalf of others, as is common in legal transactions and matters like marriage.

The idea of delegation in Istikhara is valid, just as one may appoint a representative in other matters such as marriage contracts or transactions.

From what you have heard and observed in the previous chapters, it is clear that the essence of Istikhara, as indicated by the majority of reliable narrations, is that one should not rely solely on their own opinion or judgment. Instead, they should seek the help of their Lord and entrust Him with all their affairs. Acknowledging one’s ignorance regarding what is beneficial for them, they should delegate all matters to God and request from Him that which is best for their hereafter and this world. This is akin to the relationship between a servant who is ignorant and powerless and their Master who is all-knowing and capable. Thus, the individual performs the Istikhara in one of the previously mentioned forms, either with or without prayer. If the individual does not know a specific prayer, they may call upon God with whatever prayer comes to mind, as indicated by general narrations. They then proceed with their intended action and accept whatever consequences result, whether beneficial or harmful. After performing the Istikhara, the person should follow what is inspired in their heart and what they believe to be most beneficial.

Subsequently, they may consult with fellow believers for further guidance. The next step could be to use methods such as drawing lots, using prayer beads, pebbles, or divination with the Quran. It appears that all these methods are permissible, as most of our scholars have stated, and they have included these in their books of jurisprudence, supplication, and others. Some of these methods are discussed here. However, Ibn Idris rejects the latter forms, stating that they are among the weakest reports due to the unreliable narrators, such as Zar’ah and Sama’ah, who are considered to be of the Fathī sect, thus dismissing any narration exclusively transmitted by them. He further claims that the scholars of our school of thought do not accept these methods in their jurisprudential texts but only in works related to worship. He points out that neither al-Shaykh al-Tusi nor Ibn Bāraj have mentioned them in their jurisprudential writings. Al-Muhaqqiq agreed with him, stating that the use of divination lots, which contain commands like “do” or “do not,” is rare and should not be relied upon.

The origin of this argument comes from al-Shaykh al-Mufid, who in his work Al-Muqni’a initially cited narrations about Istikhara using prayer and consultation, and other methods we mentioned earlier. He then mentioned the Istikhara involving divination lots and explained that al-Shaykh Tusi regarded this narration as rare and not on par with the more commonly accepted ones. He included it only as a concession, not for practical application.

It is possible that the text added later as a marginal note was inserted into the main text by some copyists. Sayyid Ibn Ṭāwūs mentions that he possesses an ancient and valuable manuscript of Al-Muqni’a written during the lifetime of al-Shaykh al-Mufid, and this addition is absent from it. Perhaps this addition was written by someone other than al-Shaykh al-Mufid and was later copied into the manuscript. He then provided several interpretations of this addition and addressed the objections of al-Muhaqqiq and Ibn Idris in various ways, but, due to the limited benefit of this discussion, he did not delve further into it.

Al-Shahid al-Awwal, may God raise his status, states in Al-Dhikra that Ibn Idris’s rejection of the Istikhara with divination lots has no basis, especially considering its well-known status among the scholars, and no one except him and those who follow him, such as Shaykh Najm al-Dīn, have refuted it. He asks, how can the Istikhara with divination lots be rare when the hadith scholars and compilers have included it in their works? Furthermore, the renowned scholar, ascetic, and miracle-worker Sayyid Rīḍā al-Ṭāwūsī authored a substantial book on Istikhara, relying on the narration of divination lots, in which he discussed some remarkable and strange occurrences, which he believed God had shown him. He states that if all the results of the divination lots show “do,” it is purely good, and if all show “do not,” it is purely harmful. If they are mixed, the good and bad are distributed according to the order of the results.

He then proceeds to enumerate the different types of Istikhara and places the Quranic divination at the final level, pointing out that what is truly reliable in Istikhara is the Quran itself, and other methods are only helpful in removing doubt. The Quran is the ultimate source of knowledge and divine wisdom, containing the secrets of the universe. Unfortunately, the scholarly community has been negligent in its regard for the Quran, treating it as though it holds little importance, which has led to a failure to use it properly. Those who do not understand the Quran and are not familiar with it often regard the Quranic divination as a mere tool for resolving confusion, which is no different from using pebbles or coins for the same purpose. This viewpoint is rooted in the beliefs of the akhbārī school, which considers the Quran a silent book that only speaks through its interpreter, the Ahl al-Bayt. We have explored this viewpoint in detail in our work What Do the Akhbārī and Usūlī Say? Such beliefs lead to conclusions such as the statement that a scholar does not understand the meaning of the Quran and recites it only for the reward of reading it.

We assert that the Quran contains principles and applications for every science and that it surpasses all other books in its practical application. Anyone wishing to learn Arabic grammar must turn to the Quran. Likewise, those studying semantics, rhetoric, or philosophy, as well as scholars of experimental sciences, psychology, and others, cannot advance in their fields without consulting this boundless book. However, when one approaches the Quran, they must do so with the appropriate method and utmost caution, and not close the door of thought and reflection on its verses. Even Imam Khomeini, when he was the leader of the Islamic world and a prominent global figure, expressed regret that he had not delved as deeply into the Quran as he wished.

It has been established that the verse at the beginning of the Surah: (وَأَنْ تَسْتَقْسِمُوا بِالاَْزْلاَمِ) appears to refer to the practice of casting lots, which is a form of gambling, as it is included among the prohibited actions related to food. This reinforces the view that this is the intended meaning of azlām in this verse. However, if this interpretation is not accepted, the term would revert to being a polysemous word, requiring additional context to clarify its meaning, and this clarification would be sought from the hadiths. Several narrations from the Imams of the Ahl al-Bayt: indicate that it is permissible to seek guidance through the use of prayer beads (subha) and other means when one is in a state of uncertainty.

To respond: It has already been understood that the verse: (وَأَنْ تَسْتَقْسِمُوا بِالاَْزْلاَمِ) in the beginning of this Surah primarily refers to the practice of casting lots, which is considered a type of gambling and is forbidden because it falls under the prohibited foods. The verse does not refer to the seeking of guidance from the disbelievers but rather specifies the prohibition of a gambling practice. This serves as evidence that the intended meaning in this verse is the same. If this evidence is not accepted, the term would return to its polysemous nature, where determining the correct meaning requires further clarification through the context of the hadith. There are several narrations from the Imams of the Ahl al-Bayt: indicating that seeking guidance through the use of a prayer bead or other means in times of uncertainty is permissible.

The essence of istikhara (seeking guidance) is that when a person intends to perform an action, they may seek to understand the benefits of that action through the intellectual capacity granted to them by God, or by consulting with those who are knowledgeable in distinguishing right from wrong. If this does not lead to a clear understanding and the person remains in doubt, they may choose the course of action by turning to their Lord for guidance. This type of istikhara does not claim knowledge of the unseen, nor does it involve any interference with the divine prerogatives of God, nor does it constitute shirk (associating others with God) in the governance of affairs. There is no religious objection in this regard, as the act only determines whether to proceed with or refrain from an action, without any obligation, prohibition, or other legal rulings. It does not unveil any hidden aspects of good or evil but serves to remove the confusion and hesitation of the person.

As for the potential consequences of the action or inaction, there may be both good and bad outcomes, as would also be the case if the person acted based on thought or consultation. In this sense, istikhara is similar to thinking and consulting, as it is a means to resolve confusion and uncertainty in the process of decision-making. The outcome of the action in line with istikhara is the same as the outcome of one taken based on thought or consultation. However, it may be imagined that some might mistakenly consider this as a claim to knowledge of the unseen, particularly in the case of using the Quran for guidance. The soul may sometimes associate certain good or bad outcomes with a specific action, expecting either good or bad results. However, authentic narrations from both Shia and Sunni sources indicate that the Prophet (peace be upon him) would seek omens of good and encourage others to do the same, while forbidding the use of bad omens (taṭayyur). Therefore, seeking guidance from the Quran and similar means is not prohibited. If an omen of good is identified, the person may proceed, but if bad omens arise, they should refrain from the action and place their trust in God.

It should be stated that Islam requires a comprehensive understanding. Evidence supporting our claim is found in various cases. The late Allama has clarified the nature and position of istikhara from his perspective. We have significant differences with him on this issue, and although “Al-Mizan” is a comprehensive tafsir (exegesis) among both Shia and Sunni scholars, it is not without its challenges. The late Allama views istikhara with the Quran as only useful for removing confusion, without revealing any hidden aspects of the matter for the seeker. However, as previously discussed, istikhara can reveal matters beyond what ordinary intellect can perceive and provides insight into the deeper aspects of the issue, unlike thinking and consulting, which only pertain to the surface aspects of a matter.

The way the late Allama frames istikhara with the Quran has no greater advantage over istikhara with prayer beads or casting lots, as he does not expect anything beyond removing confusion. However, the Quran is a practical book capable of offering guidance for all human beings, who differ greatly in their spiritual, psychological, and physical needs. The late Allama equates istikhara with thinking and consultation, but we have examined the differences between the two earlier and have asserted that istikhara precedes thinking and consultation when it comes to matters that the intellect cannot fully encompass. For smaller, detailed issues, consultation is more appropriate because it provides specific knowledge. However, in larger matters where the intellect cannot grasp all aspects, istikhara is preferred. Thus, istikhara has the potential to guide individuals in the most significant decisions of life, serving as the most suitable mentor, teacher, and guide.

As previously mentioned, those who consider istikhara (divine guidance prayer) to be forbidden focus on the practice of using objects such as sticks (or similar items) and interpret the result of such a practice as merely dispelling confusion or hesitation. This is similar to the result of using arrows or lots for divination. While the late Allama extended the practice of istikhara to the Qur’an, he did not consider it to yield anything beyond relieving confusion or doubt. He did not address the fact that the Qur’an has the potential to offer guidance and provide solutions in specific situations.

In the argument against the permissibility of istikhara, it is claimed that the use of arrows (or similar items) as a form of divination, which is condemned in the Qur’an as ‘filth’ (رجس), is prohibited. The verse in question commands the avoidance of such practices, and it is understood that the prohibition implies their impermissibility.

In response, it can be argued that the pre-Islamic Arabs used these sticks, which were considered idols, to seek blessings or favours from their deities. The prohibition of such practices stems from the fact that they were viewed as forms of polytheism or idol worship. These idols were regarded as intermediaries between the people and their gods, and it was believed that through these intermediaries, individuals could gain closeness to the divine. This was a form of idolatry where people sought to obtain good fortune from these idols, saying: “They bring us closer to Allah.”

The selection of intermediaries between God and creation must be by God’s command, not by personal choice. The prohibition of the use of arrows in divination, even if it seems similar to istikhara, stems from its association with polytheism and gambling. This distinction clarifies that if someone were to use a method similar to the arrows—say, three sticks marked with ‘do’ and ‘do not do’, with the third left blank—and employed it merely to alleviate confusion rather than as a form of seeking blessings from these sticks as idols, it would not be problematic. In such a case, there would be no polytheism or gambling involved.

If the late Allama’s perspective were correct, and if arrows were indeed to be understood as a form of gambling and divination, then the verse would have placed “al-azlam” (arrows) before “al-ansab” (idols). However, this is not the case, as the pre-Islamic Arabs regarded the arrows in the same category as idols. Therefore, “azlam” (arrows) were not merely a form of gambling, as gambling would not warrant such a detailed mention in the Qur’an. Rather, they were a means of seeking blessings from objects, and this practice was viewed as part of idolatry. Using an intermediary for God without divine approval is prohibited and forbidden, just as it is unlawful to associate partners with God.

On the other hand, seeking divine help from the Qur’an or the Ahl al-Bayt (the Prophet’s family) is permissible because this is done with God’s permission and in accordance with divine will. The distinction here is that the pre-Islamic practice of seeking blessings from idols was done without God’s permission, and thus was considered polytheistic. Therefore, istikhara with the Qur’an is fundamentally different from the pre-Islamic use of idols and arrows, as it does not involve either polytheism or gambling.

Additionally, the late Allama’s approach tends to reduce istikhara with the Qur’an to the same level as other forms of istikhara with objects such as prayer beads or sticks, seeing it only as a way of dispelling doubt and confusion. However, the Qur’an is a living and dynamic scripture with the power to provide guidance and reveal the truth about a situation, not just alleviate uncertainty.

It can be concluded that while the Qur’an does mention the use of divination arrows in the context of polytheistic practices, this is not because the concept of istikhara itself is inherently forbidden, but because the pre-Islamic practice involved idolatry and seeking guidance from sources other than God. Furthermore, istikhara is an act of seeking divine assistance, and there is no need for evidence to prohibit it. The absence of proof of its prohibition implies its permissibility. None of the arguments presented against istikhara successfully prove its prohibition; rather, istikhara is a rational and permissible act.

The Status of Istikhara According to Hadith

It is appropriate to examine the status of istikhara in the light of the sayings of the Infallibles (Ahl al-Bayt) to understand the approach of the family of the Prophet in this regard.

Allama Majlisi, in his book Bihar al-Anwar, discusses istikhara in the section on prayer, bringing forward several narrations. Some of these narrations include the following:

First Narration:

The book Al-Khisal by the venerable al-Sayyid Ali ibn Tawus and Al-Muqni‘a mention that Imam Sadiq (peace be upon him) said: “Allah Almighty says: ‘It is a sign of the misery of My servant that he performs actions without seeking My guidance through istikhara.'”

This narration highlights the importance of seeking divine guidance in all matters, directing individuals to align themselves with the hidden and metaphysical aspects of life, reminding them of God’s active role in the world. Istikhara, in this sense, is a way to connect with the unseen aspects of existence, similar to seeking blessings at the beginning of an action by saying “Bismillah” (In the name of God). The misery of a servant is seen in neglecting to seek guidance and turning away from God.

This narration has also been recorded in other sources, such as Al-Misbah by al-Kaf’ami, quoting from al-Sayyid Ibn Tawus, and in another report from Imam Sadiq (peace be upon him) saying: “It is from the misery of My servant that he works without seeking My guidance through istikhara.”

While these narrations do not directly mention istikhara with the Qur’an, they indicate the importance of seeking guidance from Allah in all matters. The concept of istikhara, as a form of seeking the best outcome, is not confined solely to istikhara with the Qur’an. Rather, it pertains to seeking divine blessing and guidance in all aspects of life. It is essential to distinguish between the concept of istikhara with the Qur’an and the more general practice of seeking divine assistance, which can be done through various means, including prayer beads, sticks, or even just asking God directly for guidance.

However, someone who performs an Istikhara with the Quran or prayer beads (Tasbih) possesses a certain rational calculation. They use their calculating intellect to seek what is good for them. The subject of Istikhara narrations pertains to such individuals who, through Istikhara, seek the best from Almighty God. If this were not the case, they would rely on their own judgment rather than God’s. They only seek good from God, in the sense of what is pleasing to the soul, and not hardship or difficulties. These prudent individuals are those who cannot bear hardship and prefer ease; however, this interpretation does not relate to the Istikhara with prayer beads, the Quran, or similar practices as explained by the two hadiths regarding seeking good.

The late Feyz al-Islam, in his translation of the Sahifa Sajjadiyya, mentions this narration and brings it in relation to Istikhara with prayer beads or the Quran. He refers to several narrations but does not provide an analysis of any of them. He conflates the hadiths in this chapter, which are used in at least four different meanings, as we have previously outlined these four meanings. In the commentary on the prayer of Imam Sajjad (peace be upon him), which pertains to Istikhara, he writes: “Istikhara is of four kinds, the first of which is Istikhara through supplication, meaning an Istikhara for the purpose of prayer.” He brings narrations related to this category that have no connection to “Istikhara by prayer,” nor do they concern Istikhara with the Quran or other forms. Such writings fail to demonstrate the necessary attention and consideration to the hadiths and narrations of the Infallible Imams (peace be upon them).

Second Narration:

According to Al-Mahasin, from Ibn Ri’ab, from Ibn Miskan, from Muhammad bin Mudharib, who said: Imam al-Sadiq (peace be upon him) said: “Whoever enters into a matter without Istikhara and then faces difficulties will not be rewarded.”

This narration indicates that not only is Istikhara not prohibited, but it is also strongly recommended. The narration encourages not pursuing any matter without first performing Istikhara. Of course, we will remind you of the boundaries of Istikhara within the principles we previously mentioned. This narration can apply to both general requests for good from God and to the specific Istikhara, which is referred to as a science in itself. Clearly, someone who enters into a matter without caution or neglects to seek divine assistance, and then faces harm or loss, will not earn any reward for that experience. However, it should be noted that the Infallible Ones refrain from Istikhara not because they seek personal benefits, but because they are immersed in the pursuit of truth, and thus they are not counted among the heedless.

Third Narration:

Al-Mahasin: From some of his companions, he said: “I asked Imam al-Sadiq (peace be upon him), ‘Who is the most honoured of God’s creation?’ He replied: ‘The one who remembers God the most and acts most obediently towards Him.’ I asked: ‘And who is the most despised of God’s creation?’ He replied: ‘The one who accuses God.’ I asked: ‘Can anyone accuse God?’ He replied: ‘Yes, the one who performs Istikhara and receives a result that they dislike and becomes angry with it—that person accuses God.'”

Istikhara, derived from the root ‘khayr,’ signifies seeking good. It means to ask for something desirable, as opposed to evil, which is undesirable. Istikhara does not merely represent the request for absolute good, but rather the relative good, which can sometimes combine with unpleasant, disliked, difficult, or dangerous situations. Therefore, one should not expect that, when an Istikhara is positive, there will be no hardships, harm, or adversity. If something unpleasant occurs after a favorable Istikhara, one should not accuse God. For example, someone may seek an Istikhara for a journey and receive a favorable response, but while traveling, they may have an accident and get injured. They should not blame God, for had they stayed home, a greater misfortune might have befallen them. Thus, the accident may have been a protection from a worse fate. God, who knows the hidden secrets of the world, uses minor adversity to shield us from greater harm. Humans, with their limited intellects, cannot comprehend all the causes and effects in the universe and must not hastily accuse God based on incomplete understanding. As such, one should not regret an Istikhara outcome, as such regret is similar to the attitude of those who ignore the spiritual dimension and divine assistance, remaining oblivious to God’s role in their lives. However, this does not mean that one should disregard reason or fall into the trap of excessive Istikhara.

This narration appears to speak about Istikhara in the general sense of seeking good and may not directly relate to Istikhara with the Quran. However, one should not disregard divine decrees, and in all matters, one should seek good.

Fourth Narration:

Al-Fath: He said: “I found in the original of the righteous servant, Muhammad bin Abi ‘Amir, from Rabee’ from al-Mufaddal, who said: ‘I heard Imam al-Sadiq (peace be upon him) say: “No servant of God performs Istikhara except that God shows him what is best, even if something he dislikes occurs.”‘”

This narration indicates that every believer who seeks an Istikhara from God will ultimately be shown what is best, even if what occurs seems unpleasant to them. The subject of this narration is not the Istikhara with the Quran but rather a general request for good from God, and it emphasizes the effectiveness of supplicatory Istikhara.

Fifth Narration:

From the book of prayers by Sa’d bin Abdullah, narrated from Imam al-Sadiq (peace be upon him), who said: “God says: ‘Whoever is displeased with My decree, fails to thank My blessings, and is not patient with My trials, let him seek another Lord than Me. But whoever is content with My decree, gives thanks for My blessings, and is patient with My trials, I will write him among the truthful ones with Me.'” Imam al-Sadiq (peace be upon him) would frequently say: “Whoever seeks Istikhara in his matter, and then acts upon one of the two choices, if doubt or dissatisfaction arises in their heart, they have accused God in His decree.”

This narration first speaks of the attributes of the “truthful ones” (siddiqin) and does not directly relate to Istikhara. The Istikhara in this narration is in the general sense of asking for good and does not specifically refer to the Quranic Istikhara. It emphasizes that even if someone encounters difficulty after performing Istikhara, they should not accuse God, as God may be protecting them from a greater harm.

Sixth Narration:

In the chain of transmission through Sheikh al-Ta’ifa, from Ibn Abi Ja’ad, from Muhammad bin al-Hasan al-Walid, from Muhammad bin al-Hasan al-Saffar, from Muhammad bin Abdul Jabar, from Hasan bin Ali bin Faddal, from Abdullah bin Maimun al-Qaddah, from Imam al-Sadiq (peace be upon him): “I do not mind which result my Istikhara yields. My father used to teach me Istikhara as he taught me Quranic surahs.”

This narration refers to the practice of Istikhara with the Quran and the attitude of Imam al-Sadiq (peace be upon him) regarding the outcome of the Istikhara.

Seventh Narration:

From the Majalis of Shaykh al-Mufid, from Ali bin Khalid al-Maraghi, from Muhammad bin al-Fayz al-Ajili, from his father, from Abdullah al-Hasani, from Muhammad bin Ali bin Musa, from their ancestors: “Ali (peace be upon him) said: ‘The Messenger of God (peace be upon him) sent me to Yemen and advised me: “Whoever seeks Istikhara will not be confused, and whoever seeks consultation will not regret.”‘”

Imam Ali (peace be upon him) compares Istikhara to consultation and highlights their differences.

Istikhara considers both the apparent and inner aspects of a matter, while consultation only considers the outward aspects, relying on individuals’ expertise and reason. For example, someone may consult a car expert before purchasing a vehicle, who will assess the mechanical condition and price, but cannot predict accidents. However, Istikhara reveals hidden aspects that ordinary intellect cannot fathom.

Eighth Narration:

“From the chain of transmission from Imam al-Sadiq (peace be upon him): ‘Whenever my father wanted to perform Istikhara, he would perform ablution, pray two units of prayer, and if a servant spoke to him, he would say “SubhanAllah” and not respond until the Istikhara was completed.'”

This narration indicates that Imam al-Sadiq (peace be upon him) would prepare himself spiritually before performing Istikhara by performing ablution and prayer. It also emphasizes the discipline and focus required for proper Istikhara.

Ninth Narration:

From Harun bin Kharijah: “I heard Imam al-Sadiq (peace be upon him) say: ‘When one of you wants to do something, do not consult anyone until you have consulted God first.’ I asked: ‘What is consultation with God?’ He replied: ‘First, seek Istikhara from God and then consult others. If you begin with God, He will guide you through the words of whomsoever

Narration 10:

“Muhammad ibn Ali ibn al-Hussein narrated through his chain of transmission from Hammad ibn Uthman, from Abu Abdullah (a.s) who said regarding Istikhara: A man should seek goodness from Allah one hundred and one times in the last prostration of the two rak’ahs of Fajr prayer. He should praise Allah, send blessings upon the Prophet and his family, then seek goodness from Allah fifty times. Afterward, he should praise Allah again, send blessings upon the Prophet, and complete the one hundred and one times of seeking goodness.”

Imam Sadiq (a.s) explained the method of Istikhara: A person should ask for goodness in the last prostration of Fajr prayer, repeating the supplication one hundred and one times. Then, they should praise Allah and send blessings upon Muhammad and his family, and after that, ask Allah for goodness fifty more times. Again, they should praise Allah, send blessings upon the Prophet, and complete the one hundred and one times of seeking goodness.

Such a method of Istikhara is more preventative, aiming to avoid falling into troubles rather than being for someone already in difficulty.

Narration 11:

“From Harun ibn Muslim, from Mas’ada ibn Sadaqa, from Imam Sadiq (a.s) in a narration, who said: ‘O Allah, I seek goodness from You through Your mercy, and I seek Your ability to guide me to what is good with Your power; for You are the Knower of the unseen and the visible, the Most Merciful, the Most Compassionate. I ask You to send blessings upon Muhammad the Prophet and his family, as You did upon Ibrahim and his family. Indeed, You are praiseworthy and glorious. O Allah, if this matter I seek is good for me in my religion, in my world, and in my hereafter, make it easy for me, and if it is not, turn it away from me and turn me away from it.'”

Imam Sadiq (a.s) would say in his Istikhara supplication: O Allah, I seek goodness from You through Your mercy, and I seek the ability to be guided to what is good by Your boundless power, for You are the All-Knowing, the Most Merciful, the Most Compassionate. I ask You to send blessings upon Muhammad, the Prophet, and his family, just as You sent blessings upon Ibrahim and his family, for You are praiseworthy and glorious. O Allah, if this matter I am about to engage in is good for my religion, my worldly life, and my hereafter, make it easy for me. And if it is not, take it away from me and turn me away from it.

The point of importance in this supplication is that the Imam asks for goodness in three broad areas: religion, this world, and the hereafter, placing the world in the middle of religion and the hereafter, thus elevating its significance. In this supplication, the world is depicted as the jewel of religion and the hereafter because it is the context in which both of these are realized. The world is seen as the supreme name of Allah, yet, unfortunately, it is often neglected or despised.

Also, in this supplication, there is no mention of harm, and the phrase “And if it is not [good]” purifies the mind from despair, hopelessness, deviation, deficiency, flaws, and rebellion.

Narration 12:

“From Mas’ada ibn Sadaqa, from Ja’far ibn Muhammad (a.s), who said: One of my forefathers used to say in his Istikhara supplication: ‘O Allah, all praise is due to You, and all goodness is in Your hand. I seek goodness from You through Your mercy, and I seek the ability to guide me to what is good with Your power, for You are capable, and I am not. You know, and I do not. You are the Knower of the unseen. O Allah, what is closest to Your obedience, furthest from Your disobedience, most pleasing to You, and most fulfilling of Your rights, make it easy for me, and what is not like that, turn it away from me and turn me away from it, for You are the Most Gentle and the Able.'”

Imam Sadiq (a.s) narrated that one of his ancestors would say in his Istikhara supplication: O Allah, praise belongs to You, and all goodness is in Your hands. I seek goodness from You through Your mercy, and I ask You to guide me to what is good by Your power, for You are capable, and I am not. You know, and I do not. You are the Knower of the unseen. O Allah, that which is closest to Your obedience, furthest from Your disobedience, most pleasing to You, and most fulfilling of Your rights, make it easy for me, and what is not like that, turn it away from me and turn me away from it, for You are the Most Gentle and the Able.

The expressions “make it easy for me” and “turn it away from me” in this narration, as well as in the previous one, reflect the deep connection between the events of the universe and God’s will. The world is a shared space where no phenomenon stands in isolation; everything is interdependent, and even the smallest shift in one event can cause a ripple effect. This interconnectedness reveals that no phenomenon has life without divine assistance, and it is through divine mercy and the help of angels that things continue to exist.

This understanding is key to spiritual insight, and the means to access this knowledge is through divine worship and devotion. Engaging in prayer and worship, particularly in the quiet of the night, allows the soul to draw strength from the unseen and the divine.

The Significance of “Teaching Istikhara” in Islamic Traditions

It should be noted that the term “teaching istikhara” frequently mentioned in the hadiths refers to something distinct from simply advising people to perform istikhara in their daily affairs. Istikhara, when taught, is not merely a recommendation for making decisions, but rather an art and discipline, which requires specialized knowledge. Just as any expert must undergo training to master a skill, the individual who wishes to become proficient in istikhara should undergo a course of training. The term “teaching istikhara” refers to the imparting of specific rules, principles, and methods related to the practice, and is not simply a casual recommendation.

The istikhara referred to in these narrations is specifically the istikhara performed through the Qur’an, not through the use of prayer beads or other implements like rak’aa. Teaching these other forms of istikhara does not involve the same level of complexity or depth, and as such, cannot be classified as “teaching istikhara” in the way the narrations intend. Additionally, these narrations suggest that those who have not undergone proper training in the methodology of performing istikhara should not engage with the Qur’an for such purposes, as doing so improperly could lead to misunderstandings and a loss of faith in the practice.

One of the current issues in the religious domain is the misuse of Qur’anic istikhara by students of Islamic seminaries who lack the necessary expertise in this field. This often results in negative experiences for those who perform istikhara, which can diminish the public’s faith in this method. Some individuals may even go so far as to accuse God of negligence when facing difficulties related to their istikhara, especially when the practice is conducted without proper grounding or knowledge.

Furthermore, the hadiths affirm that the infallible Imams (peace be upon them) received comprehensive training in the practice of istikhara, but this does not mean that one must perform istikhara for every matter, regardless of its importance. The narrations specify that istikhara is to be applied to significant matters—referred to as “affairs” or “important decisions”—and that one should not become overly meticulous or obsessive about it. In essence, religious concepts should not conflict with sound reasoning.

Hadith Twenty-Two:

Imam Ja’far al-Sadiq (peace be upon him) narrated: “We would learn istikhara just as we would learn a chapter from the Book of Allah, the Mighty and Majestic.”

This highlights that the Qur’an is connected to numerous fields of knowledge, and the discipline of istikhara is just one of these. It is essential not to confuse different types of Qur’anic knowledge, such as the science of tafsir (exegesis), recitation, or istikhara, as they each have distinct methodologies and purposes.

Methods of Learning the Science of Istikhara:

The science of Qur’anic istikhara can be learned in two primary ways:

1. Application of Verse to Verse: In this method, a student learns how each verse of the Qur’an relates to istikhara and is taught the specific rules and principles that guide its use. This approach is shorter in duration and can bring the student to the goal more quickly. However, the student who follows this method may only possess superficial knowledge, and while they can report what others have written or taught, they may not have a deep, personal connection with the Qur’an. This method, while effective for learning the “facts,” does not foster a true, internal connection with the sacred text.
2. Deep Engagement and Relationship with the Qur’an: In this method, the student is encouraged to engage deeply with the Qur’an by forming a personal relationship with the text. Through sustained study, reflection, and interaction with the verses, the student can experience the deeper meanings of the Qur’an. This is a more profound method that takes years of consistent effort but yields richer, more transformative results. The student learns not only the apparent meaning of the verses but also internalizes their deeper, spiritual essence. Such an individual is able to perceive the Qur’an’s guidance through personal experiences, whether in dreams or in wakefulness. This method teaches the student to interact with the Qur’an as though it were a living, speaking entity, guiding them towards spiritual enlightenment.

This approach is long-term and requires dedication, but it allows the student to develop the skills necessary to “dive into” the Qur’an on their own, like a fisherman who has not only been given a fish but has also been taught how to fish.

The Role of the Qur’an in the Afterlife:

A narration discusses the remarkable presence of the Qur’an on the Day of Judgment, illustrating its exalted position and how it appears before different groups of creation. The narration, quoted by Shaykh al-Kulayni in the chapter on “The Virtue of the Qur’an,” conveys the idea that the Qur’an will manifest in its most beautiful form, far surpassing the beauty of any human or angelic figure.

According to the hadith:

“The Qur’an will come on the Day of Judgment in the most beautiful form ever seen by creation. People will stand in rows, some 120,000 rows in total, 80,000 of which will be from the followers of Prophet Muhammad (peace be upon him), and the remaining 40,000 will be from other nations. The Qur’an will then approach the Muslim ranks in the form of a man, and they will recognize him as someone familiar, noting that he was more diligent than they in his engagement with the Qur’an.”

The narration further elaborates on how the Qur’an will pass through different ranks, such as those of the martyrs, the prophets, and the angels, each group recognizing the Qur’an’s unparalleled beauty and majesty. It will eventually approach the Throne of God, and Allah will address it directly, asking for its intercession on behalf of its followers.

This illustrates the elevated status of the Qur’an, its role in guiding individuals, and the profound spiritual connection that can be established with the text.

The Holy Qur’an, when observing the majesty of God, seems to soar so high that it feels as though it cannot return. Therefore, it approaches one of the Shia faithful, converses with him, and in a cordial tone asks: “How are you? Do you recognize me?” The Shia looks at it and replies, “I do not recognize you, O servant of God.”

The Qur’an’s address to the Shia, using the expression “O servant of God,” is significant. It indicates the Shia’s knowledge of the Qur’an’s living nature and other attributes inherent in its existence. At this moment, the Qur’an is able to return to its original truth and asks again, “Do you recognize me?” To which the Shia, now familiar, replies affirmatively.

The genuine affection of the Qur’an for the Shia becomes evident in subsequent lines. The Qur’an says: “I also say to you, so you know that I know you: I was the one who made your nights end with dawn. You heard the troubles, and you defended me. They threw stones at you in my name. Now, whatever anyone has offered you, I will give you more benefit than that, and no one can benefit you as much as I can.” Here, the Qur’an turns to God and says: “This servant has exerted great effort for me, cared for me, and had friendships and enmities because of me.”

God responds, saying: “Enter My servant into Paradise and place a crown upon his head.” Then God turns to the Qur’an and asks, “Are you pleased?” By His dignity and glory, He swears that those who are with the Qur’an never die.

Sa’ad relates that he asked the Imam: “May I be sacrificed for you, does the Qur’an speak?” The Imam smiled and replied: “May God have mercy on our weak Shia. O God, have mercy on our Shia; they are people of submission.”

In this context, “people of submission” means that some Shia accept only the narratives and statements of the Imams as acts of obedience and sincerity but do not reach the truth within them.

This situation seems to recall the story of Ash’ath, who, when Imam Ali (AS) proclaimed from the pulpit, “Ask me about the paths of the heavens, for I am more knowledgeable than anyone about them,” would ask, “How many hairs are there in my beard?” After hearing so much about the position of the Qur’an, and despite the Imam repeatedly stating that the Qur’an speaks to the martyrs, prophets, and angels, Sa’ad still asks, “Is the Qur’an a being that speaks?” What had he heard from the Imam? His situation is like that of the story of Layla and Majnun, where, after the story ends, the listener asks, “Is Layla a man or a woman?”

When the Imam saw that Sa’ad was confused, he clarified the matter, explaining: “Sa’ad, everything speaks. Prayer speaks as well. Prayer has form, and it commands and forbids.” Sa’ad said, “I turned pale and asked, ‘Does prayer also speak?'” The Imam responded, “Yes!” Sa’ad replied, “This is something I cannot tell the people.” The Imam said: “Are the non-Shia not people (of the same kind)?”

This statement implies that non-Shia are lower than people of faith.

The Imam then said: “Whoever does not recognize prayer and does not know that it also speaks has denied our rights.” Then he showed Sa’ad the proof. The Qur’an says: “Indeed, prayer prevents immoralities and transgressions, and the remembrance of Allah is greater” (Qur’an 29:45). The Qur’an’s words here are a sign, and its physical and moral qualities reflect deeper knowledge.

Thus, the Qur’an’s reality is such that those who possess intellect, understanding, and insight can achieve connection, knowledge, and union with it. Although Sa’ad was a companion of the Imam, he still struggled to accept the Qur’an’s reality as such. If anyone believes in this truth and greets the Qur’an, it responds to them. The Qur’an seeks out those who earnestly seek its knowledge with purity of heart.

The Qur’an, which is more exalted than the prophets and angels, only lowers its head before the glory of God and everything begins and ends with it. Unfortunately, our religious institutions have lost this connection with the Qur’an, reducing it to just paper and ink, rather than recognizing it as the blueprint of truth and the divine identity of existence. The Qur’an encompasses everything within itself and will align with anyone who seeks it with a pure heart, provided they do not struggle as Sa’ad did.

This profound relationship is exemplified by a narration from Ali ibn Ibrahim, who quotes the Prophet Muhammad (PBUH) saying: “O people, you are in a temporary abode, traveling rapidly. You have seen the day and night, the sun and the moon, which age everything new and bring near all that is far. Prepare yourselves for what is to come. When trials come to you, as dark as the night, turn to the Qur’an. It is an intercessor whose intercession is accepted. Whoever follows it will be led to paradise, and whoever turns his back on it will be led to the fire.”

The Qur’an is both a guide to the way of truth and knowledge, both in its apparent form and in its hidden depth, as it holds the final and complete divine knowledge. The Qur’an is a treasure that can be discovered by a seeker with a pure heart, revealing the path to the divine truth, provided one approaches it with sincerity and humility. This spiritual journey through the Qur’an, guided by its true essence, is far more than intellectual engagement; it is an inner journey, an immersion in its knowledge that leads to deeper understanding of God’s wisdom.

This understanding allows one to connect with the Qur’an, not just as a book, but as a living and breathing testimony to the truth of existence. Just as maps do not contain the land they depict but guide travelers to it, the Qur’an is a map to the deeper reality of existence, holding the secrets of the universe, knowledge, and the divine.

The Mechanism of Istikhara Based on the Apparent Meanings of the Qur’anic Verses

Istikhara is based on the apparent meanings of the Qur’anic verses. Similar to dream interpretation, where one passes through the shapes and forms seen in a dream to uncover its truth, this process of interpretation varies depending on the nature of the dream. Istikhara has the capacity to reveal the truth and obtain insight into the real value and accuracy of a matter. To uncover the truth, one may need to refer to a Surah, to a particular verse, or to preceding and succeeding verses, and in many cases, the specific verse itself provides the answer. For example, the phrase (بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ) in each Surah carries meaning depending on the Surah it appears in. In Surah Al-Fatiha, it signifies that the task is good and there are no issues, while in Surah Al-Baqarah, due to the presence of the disjointed letters (حروف مقطعه), it indicates that the task is good but comes with its own complexities and challenges.

It must be understood that, in addition to the scholarly knowledge of the Qur’anic verses, insight, acumen, and the purity of heart of the person performing the istikhara are essential. The ability to rapidly interpret the meanings of the verses and receive inspiration from them is necessary. Furthermore, the istikhara must be performed with the entire Qur’an, and one must be aware of all its meanings and truths. Each of these features will be elaborated on separately.

Understanding the Qur’an

As we have stated, to understand the Qur’an, one must become familiar with it and, for example, repeat a verse multiple times to see what meaning comes to mind without referring to exegesis books. Unfortunately, exegesis books often become entangled in the academic language of scholars, which serves little purpose other than mental exercise. For instance, referring to books such as Al-Majma’ al-Bayan, Al-Kashaf, and Amalā’ Mā Munna’ Bih ar-Rahman in the explanation of the verse (وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ) [2:42], the syntax is clear. This supports the idea that there is a linguistic emphasis in these texts that does not help in directly understanding the Qur’anic message but can be useful for linguistic training.

In the aforementioned verse, the verb “وَتَكْتُمُوا” (and you conceal) is conjoined with “تَلْبِسُوا” (and you mix), and thus, the prohibition applies to both. However, some have speculated that the verb “تكتموا” is in the accusative case, and they suggest an implicit “أن” (particle of causality), interpreting the phrase as “Do not mix the truth with falsehood and conceal the truth.” Such intellectual exercises are only beneficial for students of rhetoric, not for the general public, as they distract from the deeper truths and spiritual insights embedded in the Qur’an.

Therefore, rather than focusing on these intellectual exercises, one should engage in repeated reading of the Qur’an, reflecting on each verse to allow the meanings to naturally emerge.

The Method of Istikhara with the Qur’an and Other Methods

Istikhara can be performed using prayer beads, pebbles, paper, written texts, or even coins. The narration “Ma hāra man istakhāra” covers all these methods, but their scope is limited to resolving uncertainty or confusion. They do not facilitate a connection with the divine or the infinite source of grace from God. However, istikhara with the Qur’an not only resolves the immediate confusion but also connects the seeker to the divine source, facilitating guidance and leading to a deeper understanding.

It is important to note that istikhara with the Qur’an does not have a rigid methodology. It is a natural process where the individual brings their intention before the Qur’an. Istikhara with other tools, such as prayer beads or casting lots, is a form of seeking guidance based on personal intention. For example, someone using prayer beads might decide that certain numbers of beads left over signify different outcomes—eight being very bad, four being bad, two being less bad, one being good, and so on. These systems are designed to resolve confusion, but they do not necessarily involve a deeper connection with the divine.

Similarly, the use of lots or a coin, which may involve flipping it to reveal heads or tails, also serves to resolve uncertainty. As long as the individual is seeking goodness from God, it is permissible to employ any method to assist in making decisions, as long as there is a genuine connection to God in the process.

The main reference for this discussion is found in Misbah al-Uns, where it is stated that an individual with significant spiritual pride will not submit to anything other than God, even if their actions are rooted in faith. In contrast, a true believer, when reaching spiritual perfection, will show respect and reverence for every created being, whether a stone, an animal, or a human. This attitude reflects the purity of heart and spiritual insight that is necessary for proper istikhara.

Reciting Prayers When Performing Istikhara

It is recommended that before performing istikhara, one should first make a prayer, requesting good from God. This preparation is necessary for focusing and gathering the natural energy for the task. Prayers specifically suited for istikhara are mentioned in the hadiths. For example, one narration from the work of Shaykh Bahā’ī, citing the works of Imam al-Sadiq, states that when facing a decision, a person should perform the Salat of Ja’far and then recite specific supplications. After performing the prayer, the person should open the Qur’an, recite specific phrases of devotion, and seek a sign from the verses for guidance.

The narration recounts how Imam al-Sadiq criticized the simplistic use of the Qur’an for making decisions without proper spiritual preparation, urging instead a more mindful approach in seeking guidance through the Qur’an. The essential point here is that istikhara is not merely a mechanical process, but involves a deeper spiritual connection with the Qur’an and the divine.

Conclusion

Istikhara is a rational act in any form it is performed, and it is not limited to a particular method. Various forms of istikhara exist, and the individual’s intention plays a crucial role in determining the outcome. While it may be done through the Qur’an, prayer beads, or casting lots, it is the connection with the divine that matters most. The use of the Qur’an for istikhara, when done properly, serves as a means of consulting the spiritual realm, enabling one to receive guidance that aligns with the divine will.

This understanding of istikhara underscores the Qur’an’s unique nature as not just a book of law or theology, but as a living, dynamic entity that communicates with those who seek it with pure intention and spiritual clarity. For those who engage deeply with the Qur’an, its layers of hidden meanings and divine truths are accessible, offering not just practical guidance but also profound spiritual insights.

Attention and Focus

The seeker must have the capacity to concentrate and to apply all their inner latent powers in order to grasp meaning. They should be, in a sense, “people of gathering” and engage in full attention during the process of Istikhara (seeking guidance). This is because the Qur’an is an infinite and boundless reality, and humans, in their knowledge, are limited by their own capabilities. Without the acquisition of a kind of concentrated and amplified energy, one cannot connect to it. This necessary energy can only be attained through focus (Ijtimā‘). In the act of prayer, which is the ascension and soaring of the believer’s spirit, the issue of concentration holds significant importance. Laboratory research can uncover the role of Ijtimā‘ in spiritual ascension. For example, if four distinct groups of believers, sinners, Muslims, and non-Muslims are selected and studied over a period of five years, with an agreement that they will make themselves available for the experiment, some facing the Qibla (prayer direction) with wudu (ablution), others with attention and focus, and some not facing the Qibla, it would be possible, after this period, to examine the effects and results of faith, prayer, and concentration, thereby understanding the role of mental focus in the ascension of the soul.

The reader must also concentrate their entire being and then perform Istikhara. The acts of wudu (ablution) and prayer, as performed by the infallible ones (Ahl al-Bayt), serve this purpose.

As previously mentioned, during Istikhara—whether with the Qur’an or prayer beads—reciting specific prayers is not necessary. The essential criterion for the validity of Istikhara is the ability to establish a connection and to concentrate the mind and heart towards God. Anyone who can concentrate and establish a relationship with the Qur’an during Istikhara, paying attention to what they are doing—even without any specific prayer, supplication, or remembrance—will have their Istikhara validated. As noted, concentration is essential for achieving harmony with the rapid movement and flow of the Qur’an. We are unaware that God is a living, self-sustaining truth, continuously in motion, not a mere concept. The Qur’an is a flowing revelation and a majestic ocean that moves faster than the speed of light. In order to connect with it, we must establish balance and have a speed that matches its motion. This is only achievable through mental and spiritual concentration, with all the power that an individual can muster, through attention, willpower, and focus.

Anyone with the intention of concentration will find God’s grace with them, enabling them to harmonize their pace with the Qur’an’s speed and draw strength from it. Just as a person praying may experience their mind wandering without focusing, someone with full concentration will never err in selecting an ayah (verse). For such a person, it makes no difference whether they pick the Qur’an up from above or below—either way, their Istikhara will be correct. This insight leads to the conclusion that, when the infallible ones (Ahl al-Bayt) recommend the recitation of specific prayers before Istikhara, it is to help people overcome the weakness of will and establish proper focus and connection with the Qur’an. This is also seen in Islamic legal rulings and contracts—such as marriage contracts—where actions cannot proceed without verbal expression or practical attention. Even if words are spoken, without the establishment of intention, no action is deemed completed. Similarly, this principle applies in all contracts, including marriage, where verbalization of the commitment is necessary to express and affirm the intention, even if this can take the form of a practical action (as in mutual consent).

In sports, too, intention without concentration cannot achieve the goal. For instance, in basketball, if a player cannot balance their focus and intention, they will fail to score. Connection across the realms is a constitutive and real matter. What is important in performing Istikhara is concentration. Thus, a person who is focused can perform dozens of Istikharas in a short time, without the need for any prayer or remembrance.

In “Makarim al-Akhlaq,” Chapter 4, page 338, regarding Istikhara and seeking God’s goodness, nearly sixty prayers are mentioned for performing Istikhara. The reason for this is that the infallible ones (Ahl al-Bayt) wanted to guide believers toward prayer and worship, to strengthen their will, and to help them approach and trust in God.

The Importance of Asking and Praying

It has been said that once concentration is achieved, the supplicant’s request and prayer are more likely to be answered. The more attention one gives to supplication and requesting, the more focused the concentration becomes, and the likelihood of success increases. However, if the desired outcome does not occur, God will reward the prayer and request on the Day of Judgment. This is like giving someone a tool for repair, and even though the tool might not work as expected, the effort is rewarded as a gesture of grace and kindness, not due to a contractual obligation. The act of asking and praying holds such a high status that it has been described as the weapon and refuge of the believer. We must understand that “asking” is a specialized act, and the method of “asking” must be learned. In traditions, prayer is referred to as the weapon and refuge of the believer, signifying its importance. The Prophet Muhammad (PBUH) said, “Shall I guide you to a weapon that will save you from your enemies? Pray to your Lord, day and night, for the weapon of the believer is prayer.”

The Prophet Muhammad (PBUH) also said, “The weakest and most incapable person is one who is unable to pray.”

In other words, prayer is a source of empowerment, and the success and victories of the prophets and saints were achieved because they knew how to gain this power and use it.

The Prophet Muhammad (PBUH) also stated: “Whoever wishes for their prayers to be answered in times of hardship, let them pray often in times of ease.”

It must be understood that in all realms of existence and across all its levels, a single law applies, and understanding the laws of one realm is equivalent to understanding the principles of all realms. Even in worldly circles, and among the devils and jinn, building relationships and friendships proves useful in overcoming difficulties. Once someone had said, “We have connections everywhere. When our work gets stuck in any office, we don’t have to bribe anyone; we simply make friends with the right person at the right time, and they help us in return.” Thus, in ease, they form relationships, and in difficulty, those relationships bear fruit. This universal law exists, and if one wishes to receive divine response in times of hardship, they must build relationships with the managers of the universe during times of ease.

The Importance of Secret Prayer

The act of secret prayer, when performed with sincerity, is worth seventy times more than public prayer. The hidden prayer focuses all of one’s energy into the heart, rather than dispersing it across the body in verbal expression. Hence, secret prayer is far more effective than public recitation, where much of the energy is expended through the mouth, eyes, ears, and other parts. In spiritual practice, subtle remembrance (dhikr) is more powerful than explicit remembrance, as the former directs all of one’s will toward the heart, while the latter can dissipate one’s focus.

The Imam Al-Kazim (AS) said, “You should pray, for prayer and asking from God repel calamities, even when they have been decreed and their execution is inevitable. If one prays to God, He will deflect the calamity from them.”

Prayers and their Effects

It must be recognized that prayer is a real external truth, just as adversity is. Adversity is like a missile aimed at a target, and prayer is like a radar that can redirect the missile, preventing it from hitting its target. Thus, prayer is a defensive shield that can nullify misfortune.

The Imam Sadiq (AS) said, “Prayer is more powerful than a spear.”

The word “more powerful” here indicates the effectiveness and speed of prayer. Just as a spear quickly reaches its target, so too can prayer achieve its aim, but even more rapidly and effectively.

Such expressions are not figurative or metaphorical. The saints of God see how prayer is launched and how, when willpower is strong, prayer is answered. They understand the degree of response to prayer and how to aim it in such a way that it reaches its target.

Ahmad ibn Muhammad ibn Yahya reports that some of our companions decided to embark on a commercial journey. He said, “I will not go on this journey until I visit Imam al-Sadiq (peace be upon him), greet him, and consult with him about my affair.” He then visited the Imam, who prayed for him, taught him the etiquettes of trade, and gave him advice. The Imam also said, “Whenever you decide to undertake a journey or face a need, pray a lot and perform istikhara (the prayer of seeking guidance). The Prophet Muhammad (peace be upon him) also used to perform istikhara and taught it to us.”

The man replied, “Master, teach me how to perform istikhara.” The Imam instructed: “When you decide to perform an action, make ablution with the intention of seeking divine guidance. Then perform two rak’ahs of prayer, reciting Surah al-Fatiha and 100 times Surah al-Ikhlas in each rak’ah. After the prayer, raise your hands to the sky and recite this supplication:

‘O remover of distress, reliever of grief, and discharger of sorrow, O initiator of blessings before they are deserved, O One to whom all creation turns in their needs, and upon whom they rely, I am commanded to pray, and I have been guaranteed an answer. O Allah, send blessings upon Muhammad and his family. Begin with them in all good and relief of my grief, the alleviation of my distress, and the removal of my sorrow. Unveil the matter which has confused me, and bring about the best outcome for all my affairs. Make it a good and healthy outcome. I seek Your guidance with Your knowledge, I seek Your ability with Your power, and I ask You for Your grace. I turn to You in all my matters, and I declare myself free of all power and strength except through You. I place my trust in You, and You are my sufficiency and the best of guardians. O Allah, open the doors of Your provision for me and make them easy in all my affairs. Indeed, You are capable and I am not. You know and I do not, and You are the All-Knowing. O Allah, if You know that this matter (and then mention the matter you have in mind) is good for me in my religion, my worldly life, and my hereafter, then ordain it for me, hasten it for me, make it easy for me, and bless it for me. But if You know that it is not beneficial for me in the short term or the long term, if it is harmful to my religion, worldly life, or hereafter, then divert it from me and divert me from it, as You will and wherever You will. And ordain for me what is good, wherever it may be, and make me content with Your decree and bless me in Your will. For indeed, You are capable of all things, and this is easy for You.’

Then send many blessings upon the Prophet Muhammad (peace be upon him). At this point, take three pieces of paper that are equal in size and similar in appearance. Write on two of them ‘O Allah, Creator of the heavens’ and on one write ‘Do’ and on the other ‘Do not’. Keep the third piece blank. Fold and roll the papers and place them into three candles or similar substances. Then give them to someone you trust deeply and instruct them to send blessings upon Muhammad and his family and to recite the remembrance of Allah. They should place the papers into their sleeve and shake them. After this, without looking at them deliberately, they should take one of the pieces of paper. Afterward, you should open it and act according to whatever is written.

If no one is available to place the papers in their sleeve, you should place them in your own sleeve and follow the same procedure, acting according to whatever comes out. If the paper marked ‘Do not’ comes out, do not proceed with the action, for if you disregard it, you may face problems, even if outwardly no immediate harm occurs, there will be no benefit in it.

He asked: ‘What should I do if the blank paper comes out?’ The Imam replied: ‘In that case, wait until the next obligatory prayer. After performing two rak’ahs of prayer, recite Surah al-Fatiha and 100 times Surah al-Ikhlas in each rak’ah. This prayer can be performed either before or after the obligatory prayer. Then place the papers back into your sleeve and repeat the process. If the blank paper comes out again, perform another obligatory prayer, repeat the actions, and continue until you receive a clear result.’

This narration emphasizes the devotion and love of this companion for the Imam (peace be upon him), demonstrating that he was so attached to the imams that he would not set off on his journey without visiting them first, seeking their blessing, and consulting with them.

The Egyptian Istikhara

Ibn Tawus mentions in his writings: “I found in my hand (on the Misbah) an istikhara method, which I do not recall who transmitted it to me or from where it came. This is its wording: The Egyptian Istikhara, as transmitted by our master Imam al-Zamana (may Allah hasten his return): Write on two pieces of paper: ‘A choice from Allah and His Messenger for [name of person].’ On one write ‘Do’ and on the other ‘Do not’. Place them in two clay beads and drop them into a vessel of water. Then perform ablution and pray two rak’ahs of prayer. Afterward, recite the following supplication:

‘O Allah, I seek Your guidance from the best of those who have entrusted their affairs to You, and bless me in Your destiny. Indeed, You do what You will. You are capable, and I am not; You know, and I do not, and You are the All-Knowing. O Most Merciful, Most Compassionate.’

Then prostrate and recite the following 100 times: ‘I seek guidance from Allah for what is best in my health.’ After completing the supplication, raise your head and check the beads. If one emerges, act according to its guidance, God willing.”

Ibn Tawus notes that he found this in his own handwriting, but does not mention the source of the narration, raising questions about whether it was transmitted by someone specific or perhaps a figure from the unseen world. Nevertheless, in the event that neither bead emerges, or both come up together, it remains unclear how to proceed. While such a process could be adapted with modern technology or software, the traditional method as narrated remains a challenging task.

This practice highlights the importance of careful attention and reliance on the imams (peace be upon them). Their emphasis on ensuring the correct approach to istikhara reflects the serious nature of making decisions and the potential consequences that could arise, especially in historical times when travel was perilous.

As previously mentioned, what is of primary importance in Istikhara is the state of Ijtima’ (gathering or unification), and the rituals associated with it serve merely as a means to achieve this state. Therefore, with the ability to attain Ijtima’, time does not affect the performance of Istikhara. Furthermore, for an individual who possesses Istikhara and has the power of Ijtima’, facing the Qiblah or having their back to it makes no difference. Similarly, if someone lacks the ability to bring about Ijtima’ and concentrate their energies and senses, their Istikhara, even if performed on a Friday night or the night of Qadr, will not be effective or correct. In the realm of divine affairs, there is no cessation, and all realms are constantly and perpetually active. The gates of Heaven and Hell are open at all times, and it is only the conditions, events, attentions, and particular qualities that cause the difference between times. Thus, time itself does not differ; it is the people who make it different. For example, someone who holds their wedding on a Friday night will feel joy, but someone who loses their parent on the same night will feel sorrow as Friday night arrives. Similarly, with the arrival of the Persian New Year and spring, we feel joy due to the flourishing of plants, while during Muharram and Ashura, we unconsciously feel sorrow because of the loss of a dear figure such as Imam Hussain (A.S.) and his companions. All times belong to Allah, and they are all related to His will. The verse “Each day He is engaged in a matter” [Quran 55:29] refers to this reality.

As mentioned earlier, some qualities give certain times an advantage over others. For instance, the time between the break of dawn and the sunrise, when the air is cool and pure, is a time of solitude, and a person awake at that time breathes with alertness and clarity of mind, unlike someone asleep, who misses the opportunity. At the break of dawn, the world is full of blessings, while with the rise of the sun, the world becomes engrossed in its own affairs. In the same vein, if a person eats a heavy dinner and their stomach becomes overwhelmed, this will have an adverse effect on their mind, and they may experience unsettling dreams. But if someone eats a light meal, recites Surah Yasin and Aman Yujib (the prayer asking for guidance), and falls asleep in the state of remembrance, they will likely experience the best dreams.

Time and place, based on conditions, unity, and proximity, bring about transformations within the self. In essence, time and place do not affect a person directly; it is the accompanying circumstances and the qualities they impart that stimulate and empower an individual. This principle is also highlighted in hadith:

“Zayd al-Shaham said: Abu Abdullah (A.S.) said: ‘Seek prayer in four instances: when the wind blows, when the shadow declines, when rain falls, and the first drop of blood of the martyr, for the gates of heaven open at these times.'” [Al-Kafi]

When the wind blows, the sound of the wind on the doors and walls creates agitation within the soul, transforming the inner state of the person. Other events similarly create anxiety and restlessness, preparing the person to be receptive and open for guidance.

As stated earlier, the different characteristics of the person, time, and place affect the amount of motivation and empowerment that the individual can summon to focus and concentrate. For example, a person in the morning is usually more energetic because they are well-rested, but they may not yet be fully effective in their tasks as they have just started their day. For some tasks, it might even be better to wait until later in the day. These differences arise because of the effects that light, darkness, cold, and warmth have on the soul, and not because time itself has any inherent qualities.

Struggle and the confrontation of truth and falsehood also resonate within the soul, giving it greater steadfastness, motivating the person to act and resist, thus enhancing the quality of their requests and increasing their ability to pray for what they seek.

“Imam Sadiq (A.S.) said: ‘The prayer is accepted in four instances: in the odd-numbered prayer, after dawn, after midday, and after sunset.'”

Here, the concept of Witr prayer is explained, with the Witr prayer being one single unit of prayer (rak’ah), unlike the Shafa’ prayer, which consists of two units and represents abundance. The one-unit Witr prayer, which does not involve excess, enables a deeper connection with the divine, fostering concentration and prayer.

After dawn, when the night has ended, a person experiences a transformation and motivation. Similarly, after midday, when the sun is at its peak, the time is optimal for cleansing. During sunset, when the day ends, there is an inner inclination to finish unresolved tasks.

“Imam Ali (A.S.) said: ‘Take advantage of prayer in four instances: when reciting the Quran, when hearing the call to prayer (adhan), when rain falls, and when the two armies meet for martyrdom.'”

This hadith emphasizes that specific times and events, such as hearing the adhan, reciting the Quran, the rain, or the onset of battle, are occasions for prayers to be accepted, due to the unique qualities they imbue in the soul. These events stir the heart and prepare the soul for prayer.

Similarly, certain places have a special significance due to their association with revered individuals, such as the house of the Prophet Muhammad (PBUH) or the city of Qom, which has a special connection to Imam Sadiq (A.S.). Locations tied to important figures or events can enhance a person’s spiritual state and readiness for prayer.

Principle

Istikhara (seeking divine guidance) is akin to the spontaneous flow of poetry in poets. Sometimes this stream flows, and sometimes it does not. At times, the person seeking istikhara becomes connected to the inner meaning of the Holy Quran, while at other times, they do not. A person who cannot establish a connection with the Holy Quran, if they engage with it or try to open it, may not derive any benefit from it and may go astray. According to this principle, one should not expect that the person performing the istikhara, or scholars of it, can always make such an invocation with the Holy Quran.

Principle

Someone who is knowledgeable in istikhara, like a jurist or any other expert in their respective field, does not need permission from the owners of istikhara. The author does not believe in the permissions granted to religious scholars today and does not consider it a sign of their scholarly authority. Likewise, they have never sought permission from anyone, nor have they granted permission to any of their students. Today, such permissions have become tainted with money and other issues, with piety and knowledge no longer being the only factors involved.

Principle

Istikhara for performing obligatory tasks or committing sins and immoral acts is invalid. For such compulsory duties, each person must act according to the obligations God has decreed for them.

Principle

Istikhara does not contradict rationality. In matters where reason clearly identifies an issue, istikhara should not be performed. Allah, the Exalted, has granted reason to humans for managing their lives, and it should be respected, not neglected. If someone seeks istikhara for mundane matters, such as choosing what to eat (e.g., meat and onions), they are neglecting life, and performing istikhara in such cases will lead to obsession, confusion, weak willpower, and avoidance of rational decision-making. Such behaviour indicates spiritual illness, which should be treated. Furthermore, someone who denies the principle of istikhara or the use of the Holy Quran in it has taken an extreme path and deprives themselves of the blessings of the Holy Quran.

Principle

At times, the best course of action is apparent to reason, and no doubts arise about it. In such cases, there is no need for istikhara. One must understand that the scope of ordinary reason in addressing significant matters is limited to the outer, visible aspects, and it may not perceive hidden harm that could lie beneath the surface. In cases of apparent goodness, where such a possibility arises, and for matters that confuse or bewilder humans, istikhara may be sought.

Principle

Consultation is a rational act, and human reason dictates that a person should consult experts and specialists before taking any action. Consultation reveals the surface-level aspects of a matter, whereas istikhara uncovers the hidden, deeper aspects. In many cases, consultation can provide us with a clear outcome, and in such cases, istikhara may not be necessary. However, in some matters, especially large-scale ones, consultation cannot guarantee an outcome, and in such cases, istikhara may be sought. Istikhara and consultation do not conflict but rather complement each other. Consultation reveals the outer aspects of a matter, while istikhara alleviates inner concerns and uncovers the hidden or internal aspects.

Principle

If there is a conflict between the opinion of experts and the result of istikhara, the verdict of istikhara takes precedence. This is because istikhara reveals the outcome and the deeper reality of the matter, whereas experts can only discern its outward aspects and are unaware of the hidden layers. Thus, opposing the advisory nature of istikhara is not appropriate.

Principle

Consultation and seeking expert advice should take precedence in smaller matters or in matters where the outcome is clear from the consultation. In contrast, in large-scale matters where consultation does not resolve confusion and uncertainty, it is not appropriate to first consult and then resort to istikhara. In such cases, where doubt persists, seeking istikhara without prior consultation may save time and prevent emotional strain, particularly in family and marital matters, which affect one’s spirit and emotions.

Principle

Even if the result of istikhara is positive, consultation should not be disregarded. Consulting experts strengthens the decision-making process and helps ensure that actions are carried out in the best and most efficient manner. While istikhara may guide on the spiritual or inner aspects, it should not replace consultation or rational judgment, especially in situations that involve the practical, visible aspects of the matter.

Principle

Istikhara and reason are not mutually exclusive, and the guidance that istikhara provides is often more spiritual and internal, while reason is more effective in managing practical aspects. It is important to consider both when making decisions. Additionally, if a person is familiar with the Quran and consistently performs istikhara correctly, they may use it as a supplementary guide alongside rational decision-making.

Principle

In some cases, the outer and inner aspects of a matter may align, and both may be either positive or negative. When interpreting istikhara from the Quran, one must consider both the outward and inward dimensions, as the final answer lies in comparing both.

Principle

Istikhara with the Holy Quran is an advisory act and does not have binding or compulsory legal authority. This means that a person is not obligated to follow it, and neglecting it is not sinful. However, if neglecting istikhara leads to harm or misfortune, the individual should not blame anyone but themselves. It should be noted that not following istikhara does not mean one is immune from the consequences of their actions. Although istikhara is advisory, the natural consequences of each action are real and do not negate each other.

Principle

The principles and rules of istikhara are general guidelines, and the individual performing the istikhara must also take into account specific details related to the person seeking the guidance and the nature of their actions. This is analogous to a doctor who must understand the individual characteristics of a patient to make an accurate diagnosis. While an expert in istikhara does not need to see the person directly, they must consider these details to arrive at an accurate result.

Principle

Istikhara with the Quran does not have a specific, fixed method. The specific verse one relies on depends on the individual’s intention. This is true for all forms of istikhara, whether done with the Quran or through methods like casting lots; it ultimately depends on the intention of the person performing it.

Principle

Istikhara must be conducted with a Quran that contains the full text. It is not permissible to perform istikhara with a Quran that only includes selected surahs, a single part, or a small section.

Principle

Before performing istikhara, one must have a clear intention. The person performing istikhara must specify which verse from an odd or even-numbered page is intended for consultation. This is not limited to the first verse on an odd-numbered page; any verse on the page can be chosen. Consequently, all verses in the Quran should be considered for istikhara, not just those that appear first on a page.

Principle

Istikhara cannot be performed using a translated version of the Quran, as the Quran is a unique and specific text, and one can only perform istikhara with the original Arabic text.

Principle

Istikhara must be performed using the original Arabic text of the Quran, not translations or interpretations. If the Quran contains a translation that interrupts the flow of the verses, istikhara cannot be performed with that version. However, if the translation appears in small print beneath the verses and does not interrupt the natural layout of the text, it is permissible.

Principle

The entire text of the Quran must be used for istikhara. Those who habitually limit themselves to specific parts or pages of the Quran for istikhara may not achieve a fully comprehensive result. The Quran should be approached in its entirety, and the intention must be to engage with the full text, rather than simply using parts of it.

Principle

It is advisable for those who perform istikhara to use a single Quran consistently. This promotes more careful attention and focus on the text. When using different copies of the Quran, the individual may struggle to align their intentions effectively.

Principle

In every verse of the Quran, there is a key word or concept that reveals the meaning of the istikhara. Through familiarity with the Quran, one can identify these key words and, from there, derive the full meaning. This is similar to how an expert in physiognomy can deduce an individual’s other features by examining their face. Identifying the key concept in each verse is crucial for interpreting the istikhara correctly.

Principle

The person performing istikhara, in addition to interpreting the result, also gains insight into the characteristics and qualities of the person seeking it, even without directly seeing them. However, the person performing the istikhara must have experience and knowledge to do so accurately.

Principle

The expert in istikhara does not need to have the physical text of the Quran in front of them to perform it. They may carry out istikhara through internal means, using their connection with the text, without needing to refer to the written words.

Principle

A true practitioner of istikhara must be someone who has access to the deeper meanings of the Quran. True scholars of istikhara are those who have developed spiritual insight and understanding of the Quran’s inner meanings.

Principle

Anyone who claims to be an expert in istikhara must prove their ability by aligning their interpretation of the Quran with their own thoughts before performing the istikhara. If the verses they open align with their own thoughts with consistent accuracy, they can claim expertise in istikhara.

Principle

If someone seeks istikhara but feels confusion or uncertainty, they should first establish a relationship with the Quran before seeking guidance through istikhara. Establishing this connection will enable them to sense the guidance from the Quran immediately.

Principle

If the community has positive experiences with someone who performs istikhara, it indicates that they have a valid connection to the practice. If, however, they are criticized or their istikhara is deemed unhelpful, they should reassess their approach and develop a sincere connection with the Quran. Those who lack this connection will not benefit from istikhara.

Principle 1

To learn the knowledge of Istikhara, the student can aim to build a connection with the Holy Qur’an, aspiring to delve into its depths and meanings. Throughout the course of study, the student, guided by the instructor’s instructions, will find a method of connection with each verse, which the instructor determines, allowing the student to recite it with the specified number. The student can then contemplate, study, and live with the verse in such a way that they experience its true meaning and observe its heavenly aspect. For such a person, the inner meaning of the verse may reveal itself, whether in sleep or wakefulness, allowing them to comprehend it deeply. It is not necessary to study all of the verses of the Qur’an, as after a while, the student will develop an internal system where any verse they encounter will speak to them directly. This method requires years of practice and training, but it is enduring and fruitful, akin to a fisherman being given a net, enabling them to dive and fish for themselves. The success of this method depends on the student’s familiarity with the Qur’an and the understanding that the Qur’an is a living, speaking, and deeply wise book that at times opens a vision alongside the angels and the divine messengers. It provides insights that extend from the highest horizons to the lowest degrees.

Such a seeker, upon touching the Qur’an, feels they are in the presence of a wise and infallible being. This being is alive, abstract, speaking, wise, generous, merciful, knowledgeable, and vast, possessing profound insight and understanding.

Principle 2

One who performs Istikhara must do so with full attention and focus. If, during the act of Istikhara, the person’s attention is diverted to something else, and they lose focus or fail to direct their will appropriately, the Istikhara will not be valid. The person must create the proper conditions and repeat the Istikhara.

The will of the person seeking Istikhara must be firm and resolute, not conditional, uncertain, or negligent. Their full attention should be directed to it, with a clear, focused intention, ensuring they understand what they are doing. They must avoid actions that are discordant, inappropriate, unethical, unconventional, or abnormal, as these would undermine the sanctity of Istikhara and the Qur’an. Attention to the etiquette of Istikhara is what makes it effective. Additionally, they must acknowledge the spiritual authority of the Qur’an and understand that they are connecting with it through a powerful source, recognizing that the sanctity of revelation also applies to its written form.

Principle 3

A person who seeks to perform Istikhara with the Qur’an must focus and concentrate. This focus is essential to align with the rapid flow of the Qur’an. Just as God’s essence and movement are not simply concepts, the Qur’an itself is a dynamic revelation that moves at a pace faster than light. For the one performing Istikhara, the challenge is to synchronize their pace with the speed of the Qur’an, which is only possible through full concentration and engagement of all their willpower.

Principle 4

When one is determined to focus, God will assist them in aligning their pace with the Qur’an’s flow, enabling them to draw strength from its connection. This is like someone who prays without letting their mind wander. The person who is fully focused will never make a mistake in choosing the correct verse, regardless of whether they pick the Qur’an from above or below. Both scenarios are valid, as long as the act of Istikhara is performed with focus. If the infallible Imams have recommended prayers or supplications before performing Istikhara, it is to assist in clearing the individual’s mind, thus enhancing their ability to connect properly.

Principle 5

It is recommended to pray before performing Istikhara. This is to prepare for focus and concentration. In other words, it is not necessary to always recite a prayer or supplication when performing Istikhara, whether with the Qur’an or with a prayer bead; what matters is the ability to establish a connection with focus and full attention. A person who can concentrate and connect with the Qur’an, even without any formal supplication, will still have a valid Istikhara.

Principle 6

When concentration is achieved, the request for Istikhara will be answered. The more focused and diligent the prayer and request, the stronger the concentration will be, thus increasing the likelihood of a positive outcome. However, if the desired result does not manifest, God will reward the prayer and request on the Day of Judgment.

Principle 7

In silent prayers, there is no speech or movement, and thus all of a person’s energy is dedicated to the prayer. In vocal prayers, the will is spread throughout the body, with only part of it directed to the prayer, while the rest is expended in the mouth, ears, and other organs, diminishing the prayer’s effectiveness. Similarly, for those on the spiritual path, silent remembrance (dhikr) is far superior to vocal remembrance, as it directs all of a person’s will to the heart. Vocal remembrance, however, engages other senses and may lead to distractions, diminishing the power of the prayer. A person’s will is naturally limited, and focusing on a single task enhances its effectiveness. This is why concentration (Istijma’) is so important in achieving an effective Istikhara.

This explanation applies to those on the spiritual path. For ordinary people, however, making their prayer audible is beneficial for spiritual empowerment, as it engages their senses and internal faculties.

Principle 8

The Qur’an never ignores the welfare of the righteous and those far from deceit, and the Istikhara it provides leads to the right path, even if it seems unfavorable to the seeker. As it is stated: “And perhaps you dislike something, but it is good for you” (Qur’an 2:216). However, someone who approaches the Qur’an for Istikhara without the proper knowledge of how to perform it, or with errors in their approach (such as difficulty selecting a page due to short nails or improper handling), will not receive the benefit of the Istikhara. The error lies with them, and they must take responsibility for it. It is important not to attribute such mistakes to the Qur’an. When people seek Istikhara for serious matters, such as medical procedures with life-or-death consequences, any mistakes in the process should not be blamed on the Qur’an. People who misuse Istikhara due to ignorance should understand that, in addition to the consequences in the Hereafter, they could face legal repercussions in an Islamic society, even though the criminal code currently lacks explicit provisions for such matters.

Principle 9

It is essential to maintain respect for the Qur’an when performing Istikhara. Anyone with short nails, making it difficult to open the Qur’an properly, should avoid using sharp objects like knives, as this could damage the Qur’an.

Principle 10

The key in Istikhara is focus (Istijma’). The other etiquettes mentioned are simply means to facilitate this focus. Therefore, having the ability to concentrate means that time is not an important factor in Istikhara. The direction one faces (toward the qibla or not) also does not matter as long as concentration is achieved. If a person cannot concentrate and focus their energy, then even an Istikhara performed on Friday night or during Laylat al-Qadr may not be valid. The time itself does not hold any intrinsic value; what matters are the person’s circumstances, attentions, and intentions. Therefore, time does not inherently affect the result of Istikhara, and it is the people who influence the timing and its significance.

Principle 11

The seeker of Istikhara should not harbor doubts when performing it. Doubts invalidate the Istikhara. For example, if the person doubts which page they opened, or experiences other confusion or physical or mental distractions, they should repeat the Istikhara.

Principle 12

A scholar of Istikhara must be familiar with the characteristics and psychology of the person seeking it, as their understanding and interpretation of the Qur’anic verses will be influenced by this awareness. The scholar may gain this understanding either from the Istikhara verse itself or through their own spiritual intuition.

It must be noted that in Istikhara, sometimes a verse stands alone, and the preceding or succeeding verses do not affect its meaning. However, there are occasions when a group of verses is considered together, and in such cases, the entire set of verses must be taken into account because they form a cohesive message. In this book, we refer to these as “composite verses.” For instance, (Al-Hamdulillahi Rabbil Aalameen) and (Ar-Rahman Ar-Rahim) are each independent verses in the context of Istikhara. However, verses 8 to 20 of Surah Al-Baqarah, from (Wa Minan-Nasi Man Yaqoolu) to (Inna Allah Ala Kulli Shay’in Qadeer), form a connected set of sixteen verses that convey a single message, typically signifying the negative consequences of an action. If the meaning of this set of verses is positive, it suggests the great goodness of the intended action.

In such instances, one should engage in acts of charity and be cautious to avoid misfortune or regret. If a positive verse appears among a set of verses that generally signal bad outcomes, it should be acted upon and not abandoned, as there is no good alternative.

The arrangement of the verses is crucial for Istikhara, and one must consider the historical, textual, and scholarly understanding of how the verses have been compiled and attributed. Sometimes, a verse contains two or three separate indications for Istikhara, depending on the arrangement, but this aspect is not the focus of this book.

The Essence

The presence of conjunctions like “wa” (and) does not necessarily imply that the Istikhara of the verses is connected. Sometimes, two verses linked by “wa” may remain independent in their Istikhara implications. Similarly, the conjunction may signify a connection in terms of the message, not the meaning.

In some cases, conjunctions such as “fa” or “thumma” indicate a sense of urgency or an increasing level of difficulty in a task. The more frequent these conjunctions appear, the more they suggest increased challenges or complications in the task.

It is also important to note that sometimes a verse contains multiple Istikhara indications. A verse might be divided into parts, and each part could signify a different aspect of the decision at hand. Thus, the beginning and end of a verse might offer one interpretation, while the middle provides another.

Additional Principles

1. Istikhara as Guidance: Some verses suggest that the action is unwise, but they also imply that one should consider an alternative course of action and perform Istikhara for it. This type of Istikhara can be termed a “connected Istikhara.”
2. Certainty in Decision-making: Every verse of the Quran speaks of matters that are definite and decisive. When uncertainty, probability, or conditions are mentioned, it should be interpreted as an already concluded matter unless there is a specific indication otherwise.
3. Evaluation of the Task’s Difficulty: The difficulty of a task can affect its outcome. For instance, noble and rewarding actions are often challenging, requiring skilled individuals, whereas simpler tasks might have lesser value or significance.
4. Nature of the Action: When performing Istikhara, one must assess whether the task is ordinary or extraordinary, simple or complex, and whether it aligns with the individual’s capabilities. The task’s complexity should be considered in the light of the potential spiritual or worldly benefits it may bring.
5. Discerning the Good or Bad Outcome: It is essential to evaluate whether the outcome of the action has both material and spiritual dimensions. Some tasks may yield worldly benefits but still be spiritually harmful, whereas others might appear to be detrimental but lead to greater good in the afterlife.
6. Reluctance to Abandon a Task: Sometimes, an Istikhara indicates that one should not abandon a task, even when it appears negative, as its eventual outcome may bring unexpected benefits. The key is to assess the broader context and potential long-term consequences.
7. Balancing Negative and Positive Signs: Occasionally, Istikhara results in an overall negative outlook, but individual elements of the verse may suggest positivity. If the person is unable to avoid the task, then they should proceed with caution and mitigate the harm.
8. Human and Divine Factors: When the verse contains hidden elements or references to interpersonal relationships, such as between spouses or partners, it may be necessary to avoid disclosing sensitive matters that could cause discord. Ethical conduct is essential, and care should be taken not to exacerbate conflicts.
9. Importance of Timing: Timing plays a critical role in Istikhara. A task may be favourable at a certain time and detrimental at another, so one should not procrastinate or delay decisions based on arbitrary schedules.
10. Spiritual Considerations: Some individuals may perform Istikhara for material gains, while others may seek spiritual benefits such as achieving a higher status in the afterlife. The importance of spiritual motivation is emphasised when interpreting Istikhara outcomes.
11. The Complexity of the Task: The evaluation of a task’s nature and its alignment with the person’s goals is essential. Simpler, ordinary tasks might not require deep reflection, but complex matters may demand more thorough analysis, especially when considering the divine rewards or consequences.
12. The Impact of Divine Names: The use of divine names in the Quranic verses affects the interpretation. The names associated with divine beauty (Jamal), majesty (Jalal), and perfection (Kamal) must be understood in their specific contexts, as they guide the Istikhara’s outcome.
13. Words of Emphasis: Words and phrases in the Quran, especially those used for emphasis or intensity (e.g., “Inna” and “Qad”), can indicate the certainty of an outcome, intensifying the focus on a task or decision.
14. Principle
    Some prohibitions are permanent, and it is not possible to perform another Istikhara for abandoning them. On the other hand, certain prohibitions are temporary, and after a period of time, it is possible to perform Istikhara again.
15. Principle
    It is important to consider whether a verse contains nominal or verbal sentences, and also to pay attention to the number and timing of the verbs mentioned in the verses. This helps to determine whether the result of the action is temporary or permanent. Additionally, it is important to assess whether the verb has a prior context or roots in the past, which is also clarified with respect to time. Furthermore, if a verse starts with a verbal sentence, it indicates that the action will yield results more swiftly.
16. Principle
    The more nominal sentences and nouns are used in a verse, the higher the level of the Istikhara and its content. If the result is positive, its goodness increases in proportion to the number of nouns used. The same rule applies in the case of negativity.
17. Principle
    The more verbs used in a verse, the more it implies the need for greater effort and exertion in the task at hand.
18. Principle
    The frequent use of verbs in a verse indicates the dynamism, activity, and progress of the task. Although it suggests that the task is not a matter of luck or grace, it requires effort and work.
19. Principle
    There are always two indicators that point to the complexity of the process of a task: one is the length of the verse, and the other is the presence of multiple intertwined phases within a single Istikhara verse. These two factors must be considered in relation to the frequency and scarcity of the verses.
20. Principle
    In verses where a verb is used and an action is attributed to someone or something, its goodness or badness is in effect immediately and cannot be changed. However, if a noun is used, the outcome, whether good or bad, will materialise in the future, indicating that there is a possibility of deviation. In such cases, by considering the verb’s attribution to its subject and evaluating the subject’s value, the goodness or badness of the Istikhara can be determined.
21. Principle
    All the letters used in the verse play a role in motivating action or prohibiting it. Attention should be paid to the letters used in the verses, and their structural form should be examined to assess the suitability of the action.
22. Principle
    The length or brevity of the Istikhara verse has significance. If the verse is long, it indicates that the task will take longer to come to fruition, whereas a short verse suggests that the task will yield quicker results. Long and complex verses in the Quran generally indicate that the task at hand is risky. Conversely, short verses emphasise the importance of the message, and if the Istikhara result is negative, it signifies the danger of the task. If the result is positive, its goodness is magnified.
23. Principle
    The names and attributes mentioned in the verses are all meaningful in Istikhara. If a verse speaks of deceit or trickery by an individual or group, it indicates that deceit exists within the task. Verses speaking of hypocrisy also signify hypocritical behaviour from either the seeker or the opposing party. One should be attentive to every characteristic mentioned in the verse. For example, references to people who are fraudulent, corrupt, arrogant, or harmful suggest that the seeker will encounter individuals with such traits. Similarly, phrases such as (وَلَكِنْ لَا يَشْعُرُونَ) indicate that the seeker will face ignorant individuals, while phrases like (قَالُوا أَ نُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ) suggest that those involved in the task will look down upon the seeker. If a verse describes (فَلا خَوْفٌ عَلَيْهِمْ وَلا هُمْ يَحْزَنُونَ), it implies that the seeker should not dwell on trivial details and should proceed swiftly with the task.
24. Moreover, any verse referring to “kufr” (disbelief) and its derivatives signals harm and loss, and when “fasiqoon” (corrupt individuals) are mentioned, it indicates that those involved in the task are not serious, worldly-minded, or wicked and will ultimately go astray. The mention of “Shaytan” (Satan) implies deception, and if the individuals involved are sinful, it suggests that the task is motivated by desire or selfishness. The mention of “Ruh al-Qudus” (Holy Spirit) indicates that the seeker will be supported and aided in the task. Therefore, the seeker should not proceed with a calculating mindset, as even if they feel incapable, the task will be accomplished with divine assistance. If the verse mentions Allah, it indicates that the task is good, and the process will be smooth.
25. Principle
    One must pay attention to the characteristics mentioned in every verse and consider them when undertaking a task. For example, knowledge implies that attention and diligence are needed, and negligence should be avoided. Power suggests that the task requires determination to be successful. Beauty or adornment indicates the need for attention to detail and proper care. Intercession refers to charity and helping others. If the qualities mentioned in the verse are not adhered to, the task will not succeed.
26. Principle
    In any Istikhara verse, it is important to pay attention to both the beginning and the end of the verses, as the commencement and completion of the task can be derived from these parts. In some cases, one can rely solely on the beginning and end of the verses and disregard the middle sections. However, there are instances where a phrase in the middle of the verse prevents us from using the beginning and end as the sole criteria. For example, when God refers to the righteousness or wickedness of individuals, Istikhara will be good for the righteous and bad for the wicked.
27. Principle
    The beginning of each surah in the Quran has a specific significance, and each surah has a unique introductory phrase. One must observe how a surah begins and whether it discusses rulings or teachings, and if it focuses on knowledge, what teachings it emphasizes. If the verse presents a typical statement or something unusual, the beginning of Surah At-Tawbah, for example, is atypical as it does not begin with “Bismillah,” or Surah Al-Imran begins with disjointed letters, making it harder to derive meaning from.
28. Principle
    Surahs that begin with disjointed letters are considered as having two components: one is implicit, represented by the disjointed letters, and the other is the apparent surah that follows. The disjointed letters themselves represent an independent surah, and their meaning is unlocked in the subsequent surah.
29. If an Istikhara verse begins with disjointed letters, the following options can be considered:
30. a) Understanding it is difficult, and it is better to perform Istikhara again;
    b) Based on “Bismillah,” it is good, but the process is complex and challenging;
    c) One can consider the following verse as the basis;
    d) One can rely on the last verse of the same surah, as there is often harmony and alignment between the first and last verse of most surahs;
    e) The middle verse of the surah can be used as the basis for the Istikhara, as there is always a relationship between them, and one can help unlock the meaning of the other.
31. Principle
    Some verses indicate that material or spiritual benefits come to the seeker without their effort, such as an inheritance or knowledge bestowed by God. In such matters, if the seeker does not engage in charity or acts of kindness, they may face hardships and misfortune. For example, if the seeker inherits a large sum and does not donate from it, their children who benefit from it may face misfortune or illness. Similarly, if they acquire a cheap house, they must host the poor and needy to protect themselves from its negative effects. Therefore, the seeker should be advised to give charity, avoid selfishness, and not solely focus on personal gain.
32. Principle
    Generally, in every instance where the prophets or the signs of divine creation are mentioned, the task is good.
33. Principle
    Whenever a prophet becomes indifferent to their people and leaves them to God, it indicates that the task is difficult and involves struggles.
34. Principle
    Whenever an obligation or command from God is mentioned in a verse, it indicates that the task is good. However, if the obligation comes from people, the task may not be suitable or beneficial.
35. Principle
    In any verse that encourages performing good deeds or fulfilling obligatory acts, it should be understood that the task will require significant effort and perseverance. Neglecting or delaying such tasks is not acceptable.
36. Principle
    In verses related to paying zakat and the importance of charity, it is understood that the outcome of these actions should be shared with others. For example, zakat or khums should be distributed, and charity or vows should be given, ensuring that the benefits are shared with others, thus making the result lasting. Personal gain from such actions alone is not recommended.
37. Principle
    One should consider the specific obligations mentioned in each verse, as each obligation points to a different aspect. For instance, prayer signifies the need for patience and steadfastness in the task, as establishing prayer is a demanding act, and any negligence can lead to failure. The concept of “sabr” (patience) implies that the task is long and requires endurance, while “shukr” (gratitude) represents success in the task.
38. Principle
    Whenever there is mention of disobedience or deprivation, the task is undesirable and may lead to significant difficulties and dangers.
39. Principle
    The verses that mention prohibited actions indicate the existence of restrictions and limitations in carrying out certain tasks, while the verses that enumerate permissible actions signify freedom of action in undertaking those tasks.
40. Principle
    The verses that refer to polytheism suggest fanciful acts that engage the person but yield no result, potentially leading to failure and harm.
41. Principle
    Whenever all the words in a verse are negative except for one, which stands alone amidst these negative terms, it signifies a state of impasse. In such cases, it can be understood that the person either proceeds with the task or, in attempting to extricate themselves from the peril, inevitably faces the consequences. However, this should not be conveyed to the individual to avoid interference in their personal affairs and privacy.
42. Principle
    Whenever undesirable moral traits such as lying, greed, or aversion are mentioned in a verse, it indicates that the task is not proceeding according to its natural course and will likely not yield a positive outcome.
43. Principle
    Verses regarding punishment and Hell refer to sudden, unforeseen changes, indicating that an unanticipated and unpredictable event will occur, catching the person off guard.
44. Principle
    Verses that discuss war indicate the occurrence of conflict and strife, with no peace to be found in such situations. For instance, depending on the task, one should anticipate accidents, falls, or similar unforeseen events.
45. Principle
    In every instance where the Quran advises against a particular danger, it signifies that a similar threat exists in the task at hand, and the person must be vigilant. For example, in verses such as: “And do not approach this tree”, it indicates that the person should avoid engaging with it unless they possess the insight and skill to deal with the risks effectively. Otherwise, they should refrain from it.
46. Principle
    In every verse, attention should be paid to the use of masculine and feminine terms. The more often feminine nouns and pronouns are used, the greater the complexity, cost, or risk associated with the task. Additionally, the context of the verse’s beginning and end should be considered. If a verse starts with a feminine term, it suggests that the task might begin with difficulties, but if the conclusion is favourable, it may still be undertaken. Conversely, if the verse begins with a masculine term, the challenges are fewer, and the path is smoother.
47. Principle
    Whenever a verse divides humans into groups using “Amma” (either) or “Imma” (either), the person performing the divination must determine which group they belong to. Based on this, the divination will offer guidance. For example, if a person is inclined to show off, deceive, or commit sins, they belong to the misled group, and if the verse warns of punishment for such people, they should be advised against taking action. However, if the person is sincere and earnest, and the verse addresses the faithful, the task is permissible.
48. Principle
    Whenever the benefits of a verse are attributed to a specific individual or group, it signifies that the task requires acts of charity, counsel, reliance on God, vows, remembrance, precaution, and attention. If these measures are not taken, the person will face harm or loss.
49. Principle
    Whenever a verse mentions various groups or individuals, some of whom are good and others bad, it indicates that there will be disagreement or division in the task. The greater the number of groups mentioned, the more significant the implications. In other words, verses that refer to God and the phenomena of existence—such as Adam, angels, Satan, the earth, and time—suggest that the task will involve serious conflict or division, and the more groups that are involved, the more pronounced the positive or negative characteristics.
50. Principle
    In every verse where humans are divided into two groups—believers and disbelievers, or good and bad—and the verse advocates the goodness of a task, it suggests that the task is suitable only if the person intends to carry it out with a pure and honest intention, free from deceit. Otherwise, it will result in misguidance.
51. Principle
    Verses that end with the condemnation of a person or group indicate that the task is fraught with danger and risk, while verses that conclude with praise suggest that the task has an inherent goodness and is blessed.
52. Principle
    If a verse indicates that a person has learned something from another or has been advised to seek knowledge, it suggests that the task requires careful planning, strategy, and consultation with experts. One should not undertake it without thinking through its foundations and conditions, and should consult professionals—such as a lawyer—if needed before committing to actions like entering into contracts.
53. Principle
    Certain time frames mentioned in the verses have a prescriptive significance, meaning that prompt action is required, and one should not waste time. However, other time references, such as “two full years” or “three days”, suggest that the task will be lengthy and time-consuming, requiring patience and persistence.
54. Principle
    Attention must be paid to the threats and warnings at the end of verses. Some of these threats indicate that the person may not follow the guidance provided by their divination and will proceed with their own course of action. For instance, “prepared for the disbelievers” suggests that the person may disregard the divination, but this should not be communicated to the person, as interfering in others’ matters is inappropriate.
55. Principle
    There are instances where a task may not be suitable for a pious and faithful person, but it may be beneficial for someone disobedient. For example, the verse “Do not take disbelievers as allies over believers” suggests that such actions may not be appropriate for believers but could be suitable for others.
56. Principle
    Whenever a verse mentions the natural world, gardens, flowers, or heavenly blessings, it signifies that the task is sweet, joyous, and pleasant.
57. Principle
    Any naming or designation, such as “I named her Mary”, implies the exclusivity of the task. Seeking refuge also indicates both the exclusivity of the task and its difficulty.
58. Principle
    Terms such as “the moons” and “the seasons”, or references to religious rites such as “Hajj” and “goodness”, signify that the task at hand has spiritual value.
59. Principle
    Any claims, disputes, or conflicts mentioned in a verse suggest that the task is likely to encounter resistance, and without clear evidence or supporting context, the task should not be considered successful and is likely to fail.
60. Principle
    Mentioning multiple distinct topics in a verse, in addition to indicating a complicated task, suggests that it is a heavy and burdensome one. However, in certain cases, there may be supporting evidence that the volume and variety of tasks do not necessarily indicate a burden, although the importance of the task cannot be denied.
61. Principle
    In verses that use the word “command”, there is an emphasis on performing the divination’s instruction. It suggests that abandoning the task would bring harm and loss to the person. For example, if a positive divination is obtained but the person abandons the task, they will suffer a loss, and the fact that the task is deemed good does not mean that it can be dismissed.
62. Principle
    Tasks that are highly glamorous and dazzling in their worldly appeal should be avoided, as they lead to regret, disappointment, and distress in the end.
63. Principle
64. Mentioning animals indicates blessings and abundance, but it is heavy, just as meat from cattle is heavy, and it is better to avoid it when possible; in contrast, the meat of birds symbolizes lightness and success.
65. Principle
66. The use of the passive verb suggests commotion, heaviness, and a large number of occurrences, with many ups and downs, whereas the active verb indicates a smoother process.
67. Principle
68. In any case where a relative pronoun, third-person pronoun, or passive verb is used, it indicates the hidden nature of some aspects of the matter, which necessitates caution and attention. In contrast, the second-person pronoun and demonstrative pronouns indicate clarity and transparency in the task.
69. Principle
70. In the context of Istikhara, the address in the verses holds significant importance. The more general the address, the easier and more universal the task appears, while a more specific address points to limitations, difficulties, and complications. For example, the address “O people” suggests that even if a person with bad intentions is involved, the task will lead to a positive outcome, whereas “O you who have believed” indicates that the matter is not universal and is restricted.
71. The address “O Children of Israel” refers to the Israelites and indicates negligence in the task. Generally, the invocation “O” along with the name “Children of Israel” and the verb “remember” all point to negligence and suggest that there is a major issue in the task.
72. In any verse where Allah is directly addressed, it signals that the task at hand is difficult, even though it might not be inherently heavy. The more addressees are involved, the more challenging the task becomes. If others are addressed or reminded, it indicates negligence in the task. For example, “Remember” suggests that the person requesting the task is uncertain about its nature. In such cases, caution, attention, and consultation are required to identify potential flaws. Additionally, one should ensure that a single Istikhara is not sought for multiple tasks. Furthermore, in some cases, it may be inferred that the task has a past history.
73. In Istikhara, it is important to consider whether the addressee is a believer, a sinner, a disbeliever, or a hypocrite, and whether they are facing an informed person or one who is unaware, ignorant, and uninformed. Also, one must determine if the task involves choices or not, and if choices are present, whether the individual consciously makes a good or bad decision, or if the decision is made unconsciously.
74. In each verse, it is important to determine whether the address is to an individual or a group, and whether the task is shared among people. Collective and shared tasks involve others, such as partnerships, marriage, transactions, or learning. In such cases, care must be taken to understand whether the individuals are mentioned as helpers or as rivals, and if they are rivals, whether their competition is accompanied by friendship or jealousy and enmity. In competitive tasks, speed and efficiency are of utmost importance. For example, if the task involves stock market investment, a person with limited capital should not proceed, while a wealthy individual may find it beneficial. The plural form implies that the task is not individual.
75. In any case where the address is a prayer, it indicates ease in the task, with a reduction in difficulties.
76. Moreover, attention must be given to the status and sudden changes in the context and address of the verses, as this may sometimes indicate the necessity for a change in approach or method in carrying out the task. It is the person performing the Istikhara who discerns these instances.
77. Verses with an address indicate that the task is clear and the person requesting it knows whom they are dealing with and what they are undertaking.
78. Principle
79. Whenever a verse begins with a conditional phrase or clause, it signifies the need for caution and care in carrying out the task. However, when the condition appears towards the end of the verse, it indicates that one must give it their full effort and be diligent in the process.
80. Principle
81. In any instance where a task is conditional, one should not rush to complete it. Instead, the task should be approached with patience, caution, and, if necessary, with acts of charity or donations.
82. Principle
83. It is always the case that conditional phrases preceding extraordinary matters indicate the presence of a knot or complication in the task, with a legal or practical issue arising depending on the nature of the task.
84. Principle
85. Whenever there is a distance between the preposition and its object, it indicates that the task at hand is dangerous, and the greater the distance, the greater the risk involved. For example, in the verse: “And she seduced him, about which he was in her house,” the prepositional phrase “about himself” is far removed from the verb “she seduced him.”
86. Principle
87. Derivatives, especially those in the augmented forms, suggest that the task is heavy. The more letters or affixes added, the more complicated the task becomes, and it cannot be done hastily or without patience. In contrast, simple verbs may be carried out more swiftly unless there is specific evidence to the contrary.
88. Principle
89. Some verses speak of expansion and ease, while others refer to restriction and tightness. One must determine whether the expansion or contraction pertains to the person seeking the Istikhara or to their rival, and interpret the Istikhara accordingly. Words such as “difference,” “rescued,” and “sea” indicate expansion, while “drowned” signifies contraction.
90. Principle
91. Demonstrative pronouns such as “that” or “those” are considered indicative of a good start for the task. Words like “when” or “if” indicate the beginning, while “did you not see” shows a matter with a past history and background.
92. The use of demonstrative pronouns suggests that the task is of great importance. Also, these pronouns, when used to point towards something near, indicate that the task will involve considerable complexity. “That” introduces ambiguity, and thus indicates that the task may involve uncertainty. One must consider whether the subject of reference pertains to evil or good—if it refers to evil, the message is negative and dangerous, while if it pertains to goodness, the message is positive and hopeful.
93. Principle
94. In any verse where “no” or a similar negation is used with words like “poetry,” “safety,” “knowledge,” or “vision,” or names such as “unbeliever” or “hater” are mentioned, the task in question is likely to lead to a negative outcome, fruitlessness, and harm.
95. Principle
96. Any verse that contains “no” or “except” indicates heaviness or difficulty, such as in: “There is no deity but He.” If “no” is used alone, it advises against proceeding with the task.
97. Principle
98. Words such as “yes,” “but,” “if,” “unless,” “how,” and “that” indicate emphasis and exaggeration in the Istikhara. If the Istikhara is good, it emphasizes the positive outcome, while if the Istikhara is negative, it indicates great harm.
99. Principle
100. Narrating stories suggests that the task is time-consuming and brings about distress.
101. Principle
102. Whenever a verse includes terms of exclusivity or specific names, caution must be taken in carrying out the task, and it should be done with due attention as it is not free from risk or harm. However, the use of sacred names indicates spiritual goodness.
103. Principle
104. Verses that point to an abundance or extreme nature of good or bad outcomes in the Istikhara convey that the person seeking the Istikhara should not abandon the task, as failing to do so will lead to further complications. When such verses appear, the individual cannot seek another Istikhara to abandon the task. Not performing the task in such situations leads to inevitable adverse consequences.
105. The Most Important Terms and Symbols in Istikhara
106. In every discipline, Qur’anic terms have specific connotations, and the same applies to Istikhara. Each term in the Qur’an indicates a particular meaning, which should not be overlooked. The literature of Istikhara has its own unique vocabulary, where each word is a key that unlocks a symbol and reveals a point. It is a conventional language, highly rule-bound, with its own syntax and grammar. This language accommodates many layers of meaning, often veiled, and the unlocking of these symbols depends on the reader’s understanding and engagement. The seeker, through their interpretation, plays a crucial role in uncovering the meaning in this context.
107. In this section, we will list some of the most important terms in the science of Istikhara. Initially, we will highlight a few to familiarise the reader with the nature of these terms, and later, we will provide them in a list format. It is important to note that when one of these derivatives is mentioned, it reflects the meaning of all words sharing the same root. In this list, we aim not to encompass all terms but to mention only the most essential ones.
108. Principle 1:
     An ayah (verse) that includes the word “قال” (he said) and its derivatives indicates conflict and disagreement within the situation.
109. Principle 2:
     Whenever the terms “إنذار” (warning) or “نظر” (view) are used, it signals the clarity of the outcome for the seeker, who is fully aware of what they are about to embark on.
110. Principle 3:
     When the terms “كتاب” (book) or “أهل الكتاب” (people of the book) appear, it signifies the likelihood of disagreement and challenges arising during the course of action.
111. Principle 4:
     An ayah where “استغفار” (seeking forgiveness) appears at the beginning generally indicates difficulty. If it appears in the middle, it suggests a moderate level of difficulty, but when it appears at the end, it indicates that the situation, despite its challenges, will eventually resolve smoothly.
112. Principle 5:
     In any verse where “إذ” (when) is used, it points to difficulties in executing the task. Hence, one should not rush or neglect careful planning and, if needed, seek the counsel of a trusted advisor.
113. Principle 6:
     The term “أم” (or) suggests a problem or prohibition associated with the task, indicating that the seeker might be attempting something not suitable for their capabilities, making it a negative outcome.
114. Principle 7:
     The use of “ليس” (not) and “لا” (no) typically signifies the seeker’s isolation in the task. It may also suggest a lack of divine assistance or the abandonment of the seeker by others.
115. Principle 8:
     Words like “صيب” (rain), “رعد” (thunder), and “برق” (lightning) often imply significant risks such as death, imprisonment, or accidents. If one intends to travel and encounters such words in the verse, it is advisable to reconsider the journey. If travel is unavoidable, giving charity beforehand is recommended to mitigate the possible negative outcomes.
116. Principle 9:
     The phrase “تولج الليل” (You bring the night) indicates a deadlock or impasse in the task. However, if it is paired with “تولج النهار” (You bring the day), it no longer suggests an impasse, and the task might proceed successfully. Similarly, if “تخرج الميت من الحي” (You bring the dead from the living) is followed by “تخرج الحي من الميت” (You bring the living from the dead), the outcome is positive.