Search the Community

What is Istighatha (seeking help)? Lexically, Istighatha means seeking help and support.[1] To explain the nature of Istighatha, one must refer to its linguistic root, namely (غَوَثَ). This word indicates only one meaning, which is “غَوْث” (derived from the source اغاثه); a concept meaning rescuing, helping, and supporting the helpless in moments of difficulty and crisis. [2] Based on this foundation, technically, Istighatha refers to requesting help from another. [3] More precisely, it can be said: “Requesting help during sorrow, grief, pain, and affliction.” [4] The point that distinguishes Istighatha from concepts such as Tawassul is its exclusivity to times of intensity, hardship, and distress, whereas Tawassul can occur both in times of hardship and in times of ease. [5] In the verses of the Holy Quran, this word is used exactly with this meaning on multiple occasions; for instance, in the account of Prophet Moses (AS), it is mentioned that he one day entered the city and encountered two men who were fighting; one was a follower of his (from the Children of Israel) and the other was from his enemies (the Pharaonic faction). At that moment, that follower sought help and Istighatha from Prophet Moses (AS) to overcome his enemy. Moses (AS) then struck the enemy on his body with a forceful blow, which led to his death. Following this incident, Prophet Moses (AS) pointed out that this conflict and struggle were from the deception and temptations of Satan. [6] Allah says in Surah Al-Anfal: “(Recall) when you asked for the help of your Lord, and He responded to you, ‘I will reinforce you with a thousand angels, coming one after another.’” [7] Based on the established principles, scientifically defined, Istighatha means seeking aid to escape hardships and taking refuge in a person capable of providing protection and salvation. This word and its derivatives (such as the phrase “وا غوثاه”) indicate a specific type of help-seeking for emerging from crises and afflictions, accompanied by humility, entreaty, and complete submission; to the extent that the one seeking help (Mustaghith) places himself entirely under the protection and management of the rescuer. [8] Conclusion: Istighatha means calling for help and seeking assistance in the face of extreme urgency and distress, rooted in the concept of “غوث” (succor). This act involves sincerely taking refuge in a capable rescuer to escape crises, accompanied by supplication and humble entreaty (pure supplicating), placing the individual under complete protection; as confirmed in the Holy Quran as a practical tradition when facing hardships. [1] . Mu’jam al-Mastalahat wa al-Alfaz al-Fiqhiyyah, Abdul Mun’im, Mahmoud Abdul Rahman, Vol 1, p. 150. [2] . Mu’jam Maqayis al-Lughah, Ibn Faris, Vol 4, p. 400. [3] . Al-Mufradat fi Gharib al-Quran, Al-Raghib Al-Isfahani, Vol 1, p. 617. [4] . Istighatha wa Jaygah-e Shar’i-ye An, Ghadiri, Mohammad Taher, p. 21. [5] . Mu’jam al-Mastalahat wa al-Alfaz al-Fiqhiyyah, Abdul Mun’im, Mahmoud Abdul Rahman, Vol 1, p. 150. [6] . Al-Qasas: 15 «وَدَخَلَ الْمَدِينَةَ عَلَىٰ حِينِ غَفْلَةٍ مِنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَٰذَا مِنْ شِيعَتِهِ وَهَٰذَا مِنْ عَدُوِّهِ فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَىٰ فَقَضَىٰ عَلَيْهِ قَالَ هَٰذَا مِنْ عَمَلِ الشَّيْطَانِ.» [7] . Al-Anfal: 9 «إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ» [8] . Farhang-e Quran, Hashemi Rafsanjani, Vol 3, p. 158.

Who Can Be Invoked for Istighatha (Seeking Help)? What Are the Criteria for Determining This? Istighatha etymologically means seeking aid and assistance[1] and in technical terminology, it refers to requesting help from another.[2] What distinguishes Istighatha from concepts such as tawassul is its restriction to times of intensity, hardship, and distress.[3] The Holy Quran has also used this meaning in several instances, including in Surah Al-Anfal, which states: "When you sought help from your Lord, so He answered you"[4] and in Surah Al-Qasas, where a man from the Children of Israel asked Moses (AS) for help against his enemy.[5] Accordingly, a more precise definition of Istighatha states: "Requesting help during times of sorrow, grief, pain, and distress."[6] From a jurisprudential standpoint, Istighatha has been deemed obligatory in certain cases, such as when the preservation of life, wealth, or honor depends upon it. [7] Two conditions have been stated as the criteria and standards for it: 1. The actual ability of the individual to help; therefore, it can be seen that in the classifications of Istighatha, attention has been given to this matter (the person's ability to perform miracles or extraordinary acts).[8] 2. The absence of any Islamic legal prohibition against such a request, just as Istighatha to idols has been deemed haram and polytheistic, because the polytheists considered them to have absolute dominion and full agency in the created world.[9] Therefore, if a person lacks the ability to do something, requesting help from him goes against wisdom; just as God states in the Quran that He does not impose upon any person what they do not have the ability to do.[10] Another criterion is the absence of Islamic legal prohibition; for example, Istighatha from someone other than God is polytheism and prohibited if it is accompanied by the belief in that person's independent ownership of divine affairs.[11] It is this same criterion of Islamic legal prohibition that has given rise to differing viewpoints. Some believe that invoking the dead, Istighatha to them, or making vows and sacrifices for them with the intention of drawing near to God—without divine permission—is an example of polytheism.[12] It has also been said that requesting help from the dead or the living in matters that only God is capable of accomplishing—such as healing or relieving distress—is not permissible and is an example of the greater polytheism (shirk akbar). [13] In contrast, Shia Muslims and many Sunnis believe that Istighatha to someone other than God occurs in two forms: 1) From a living person; 2) From someone who has apparently left this world, but whose spirit is alive. Neither of these two is intrinsically polytheistic.[14] This is because there are numerous narrations about Istighatha to the Holy Prophet (SAW), both during his lifetime and after his passing. [15] Considering the totality of the above, Istighatha can be directed to someone who both has the ability to help and whose request for help is not accompanied by an Islamic legal prohibition. Based on the narrations, the Ahl al-Bayt (AS), who are described as knowing "the complete knowledge of the Book,"[16] possess extraordinary power; such that awareness of a portion of that knowledge—such as what appears in the story of Asif ibn Barkhiya[17]—provides the ability to accomplish extraordinary feats. Hence, their ability to help is established. Moreover, since obedience to the Ahl al-Bayt (AS) has been presented as equivalent to obedience to the Quran,[18] and they themselves have commanded seeking help and Istighatha,[19] there is no Islamic legal prohibition against this practice. Therefore, one of the valid cases of Istighatha is seeking Istighatha from the Ahl al-Bayt (AS). However, the question arises: Can one, in difficult matters and problems that material means are incapable of solving, request help from anyone, such as a righteous scholar, a mujtahid (jurist), or even an elderly person? The answer is that the general principle of requesting help from others during distress, except in cases where Sharia has prohibited it (such as turning to sorcerers),[20] has no objection. However, if the person being invoked for Istighatha lacks the ability to accomplish that task, this act would be futile and useless, and in Islamic culture, futile acts are considered blameworthy or at least disliked. [21] In conclusion, the primary criteria in Istighatha are both the individual's actual ability to help and the absence of any Islamic legal prohibition. Based on these criteria, valid and invalid instances of Istighatha can be distinguished. [1] . Mu'jam al-Mustalahat wa al-Alfaz al-Fiqhiyyah (Dictionary of Jurisprudential Terms), Abdul-Mon'em, Mahmoud Abdul-Rahman, vol. 1, p. 150. [2] . Al-Mufradat fi Gharib al-Quran (The Detailed Explanation of Quranic Uncommon Words), Al-Raghib al-Isfahani, vol. 1, p. 617. [3] . Mu'jam al-Mustalahat wa al-Alfaz al-Fiqhiyyah (Dictionary of Jurisprudential Terms), Abdul-Mon'em, Mahmoud Abdul-Rahman, vol. 1, p. 150. [4] . Al-Anfal:9 «إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ» [5] . Al-Qasas:15 «فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ» [6] . Istighatha wa Jaygahe Shar'iyyah aan (Istighatha and Its Islamic Legal Status), Qaderi, Mohammad-Tahir, p. 21. [7] . Farhang-e Feqh Motabeegh Mazhabe Ahl al-Bayt (Encyclopedia of Jurisprudence According to the Ja'fari School), Hashemi Shahroodi, Mahmoud, vol. 1, p. 438. [8] . Al-Tawassul aw al-Istighatha bi al-Arwah al-Muqaddasah (Tawassul or Istighatha with Holy Souls), Sobhani Tabrizi, Ja'far, p. 22. [9] . Manshur-e Javid (Everlasting Decrees), Sobhani, Sheikh Ja'far, vol. 8, p. 361. [10] . Al-Baqarah:286 «لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا» [11] . Manshur-e Javid (Everlasting Decrees), Sobhani, Sheikh Ja'far, vol. 1, p. 552. [12] . Tawhid-e Ibadi az Didgah-e Shia va Wahhabiyyat (Monotheistic Worship from the Perspective of Shia and Wahhabism), Nikuei Samani, Mehdi, p. 65. [13] . Ibid. p.69. [14] . Tawhid (Monotheism), compiled by a group of authors, p. 12. [15] . Sahihe Sharh al-Aqeedah al-Tahawiyyah, Saqqaf, Hassan ibn Ali, p. 725. [16] . Al-Kafi, Sheikh al-Kulayni, vol. 1, p. 257. [17] . Al-Naml:40 «قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ» [18] . Al-Kafi, Sheikh al-Kulayni, vol. 1, p. 287. [19] . Bihar al-Anwar, Allamah al-Majlisi, vol. 50, p. 267 / Al-Burhan fi Tafsir al-Quran, Bahrani, Seyyed Hashim, vol. 2, p. 617. [20] . Bihar al-Anwar, Allamah al-Majlisi, vol. 59, p. 300. [21] . Bihar al-Anwar, Allamah al-Majlisi, vol. 21, p. 74 / Mizan al-Hikmah, Muhammad al-Riyahi al-Shahri, Sheikh Mohammad, vol. 10, p. 283.