قَالَ الإِمَامُ الصَّادِقُ عَليهِ السَلامْ:
مَنِ اسْتَخَارَ اللهَ فِي أَمْرِهِ فَعُمِلَ أَحَدُ الأَمْرَينِ فَعُرِضَ فِي قَلْبِهِ شَيْءٌ إتَّهَمَ اللهَ فِي قَضَائِهِ.
al‑Imam al‑Sadiq (as) said: "Whosoever seeks the best from Allah in his affair, and acts upon one of the options (either performs or does not perform an action) but has something enter into his heart (unhappiness or doubt regarding to how he acted), has leveled an (unfounded) accusation against Allah." 1
It is possible that not being truly happy with the outcome of the Istikhara has it roots in one of the following:
1. Doubt whether Allah (swt) truly wants the best (for His servants), which in reality is laying an unsupported accusation that Allah is greedy and does not want good for His servants.
2. Doubt in the knowledge of Allah concerning what is truly good, which in reality is laying the charge that Allah is ignorant and is imperfect.
3. Doubt in the power of Allah in deciding what is truly the best. This action charges Allah with being weak and powerless.
4. Doubt that Allah (swt) does not pay attention to His servants and their asking for the best from Him. This action insinuates that there is some defect in the mercy of Allah .
One must have complete certainty in whatever Allah has decided, and be pleased that He would do only what is good for His servants. This is because without a doubt, Allah will guide His servants to that which is good and that in which lies his betterment, however many sins the servant of Allah has on his record.
مَنِ اسْتَخَارَ اللهَ فِي أَمْرِهِ فَعُمِلَ أَحَدُ الأَمْرَينِ فَعُرِضَ فِي قَلْبِهِ شَيْءٌ إتَّهَمَ اللهَ فِي قَضَائِهِ.
al‑Imam al‑Sadiq (as) said: "Whosoever seeks the best from Allah in his affair, and acts upon one of the options (either performs or does not perform an action) but has something enter into his heart (unhappiness or doubt regarding to how he acted), has leveled an (unfounded) accusation against Allah." 1
It is possible that not being truly happy with the outcome of the Istikhara has it roots in one of the following:
1. Doubt whether Allah (swt) truly wants the best (for His servants), which in reality is laying an unsupported accusation that Allah is greedy and does not want good for His servants.
2. Doubt in the knowledge of Allah concerning what is truly good, which in reality is laying the charge that Allah is ignorant and is imperfect.
3. Doubt in the power of Allah in deciding what is truly the best. This action charges Allah with being weak and powerless.
4. Doubt that Allah (swt) does not pay attention to His servants and their asking for the best from Him. This action insinuates that there is some defect in the mercy of Allah .
One must have complete certainty in whatever Allah has decided, and be pleased that He would do only what is good for His servants. This is because without a doubt, Allah will guide His servants to that which is good and that in which lies his betterment, however many sins the servant of Allah has on his record.
Notes:
1. Bihar al‑Anwar, Volume 91, Page 225