By Your power and I ask You of Your great bounty, for You are capable, and I am not, and You know and I do not, and You are the Knower of the unseen. And remember your need is bad for me in my religion, my livelihood, and the outcome of my affair. Or he said, My affair is urgent and what is to come, so turn it away from me and turn me away from it, and I am able to do good wherever it is, then please me with it.

[ Explanation of the istikharah supplication in the language of those who know ]

So the knower, if he asks his Lord for a specific need, whether it is ambiguous, then he is present in his heart when he says, Oh God, I mean. Enter here the will, because the intent is the will. He meant us, and his saying that I am the vessel of a thing, his reality is a metaphor for himself, and his saying I seek guidance from you with your knowledge, he says, Oh God, I mean my truth by what your knowledge has chosen for me in which is good for me. For me in his action and the appearance of his eye is good, so I knew it, so decree it for me, i.e. do it for me, and if it is good for me in leaving him and not appearing in his eye, then turn him away from me, because I brought him in my mind and imagined him, a kind of existence occurred and he is his imagination in my imagination, so do not make him judge me by the appearance of his eye This is the meaning of his saying, so turn him away from me then He said, And turn me away from him, any solution between me and him, and put between me and him the veil that is between existence and non-existence, so that I do not conjure it and do not bring me to my eyes, imagination, and His words, and seek Your power through Your power, because power is an attribute of creation and it is more specific than an attachment to knowledge. The good is to leave what he asked to do and its existence, so it is as if he is saying, and if it is better for me to attain what you asked to attain, then I seek Your power in Your power, that is, enable me to attain it. The act is directed to the servant, so his saying of your ability means the ability of the truth, which is his attribute ascribed to him by virtue of the attribute, not by virtue of creation, and his saying that you are able and I am not. Denying the ability from the servant, and he says, You are able to find it and obtain what I asked for, and I do not appreciate any of what I have the ability to obtain with it, because of his knowledge that the present ability does not have the formation and does not go beyond its place and his saying and satisfy me with it, i.e. make my joy and happiness in his obtaining or not obtaining it because of what you chose for me in your previous knowledge. And ordain for me the good wherever it is, and you know the places, the time, and the situations in which I have goodness more than others. The scientific ratio is related to the testimony and the unseen, so everything that is witnessed is known, what is witnessed from it, and everything that is known is witnessed, and what is mentioned in the Shari ah is never that God witnesses the unseen, but it is reported that He knows the unseen. Some to know what is between them, and when he did not imagine that God is unseen, we knew that the unseen is an additional matter when he is absent from us. Knowing its definition and its reality, and it is necessary from knowledge of a thing to know its definition and its reality, whether it is non-existent or existent. The non-possibilities, because knowledge distinguishes things from one another and separates them from others is what is expressed by witnessing them and assigning them to them, i.e. they are with the eyes that he sees. Highlighted in Her eye appeared to her, and she was characterized by physical existence, and in the absence of her, she was described as existence in mental existence in our right and scientific existence in the right of God.

The pure non-existence does not contain objects of discernment, so this is the meaning of some of what is contained in the supplication of istikharah.