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Is Istighatha (Seeking Help) Shirk? Why? Seeking help (Istighatha: asking for assistance during sorrow, grief, pain, and hardship[1]) from the Saints of Allah, Prophets, and Imams (AS) is not considered Shirk. The nature of this act is "turning to intermediaries authorized by Allah," not worshipping them as independent entities. The main reasons for this are: 1. Emphasis in the Quran on "Allah’s Permission": The Holy Quran explicitly states that the miracles and extraordinary deeds of chosen servants occur only "BY ALLAH’S PERMISSION" (B'IZNILLAH). For example, Jesus (AS) healed the blind and lepers and resurrected the dead, yet he explicitly clarified that he performed these acts by Allah’s permission. [2] This qualifier indicates that the ultimate effective power belongs to Allah alone, and the Saints are merely channels of grace and instruments for the realization of divine will. Therefore, when we ask of them in this manner ("by Allah’s permission"), we have, in fact, affirmed Monotheism. [3] 2. The Quranic and Historical Pattern: In the Quran itself, seeking help and intercession from righteous servants is considered a natural and legitimate act. A prominent example is the request of Joseph’s (AS) brothers from their father Jacob (AS), using the phrase "O our father, ask forgiveness for us".[4] This verse demonstrates that seeking spiritual aid and intercession from pious humans is not only not Shirk, but is also accepted within the religion of Islam. Additionally, narrations such as the request for healing from the Holy Prophet (SAW) by a blind person indicate the legitimacy of this act in religious sources. [5] 3. Correct Understanding of the Unity of Actions and the System of Causes: Monotheism is not limited to the Unity of Allah’s Essence; it also includes "Unity in Lordship and Creativity," meaning there is no effective agent in the universe except by Allah’s allowance. [6] Allah has created the world such that matters are realized through "causes" (intermediaries). Just as the growth of a plant depends on sunlight and rain (but they are not the creators of the plant, rather they are causes), in spiritual matters, forgiveness and salvation require causes such as repentance, righteous deeds, and the intercession of Allah’s Saints. Intercession is a form of "legislative causality" for salvation, which does not contradict Monotheism, as both are realized by Allah’s permission. [7] The main challenge in the discussion of Istighatha (seeking help) is the confusion between the "Causer of Causes" and the "causes." Critics of Istighatha assume that any attention to other than Allah amounts to ignoring Allah’s power. However, in a profound theological view, the universe is a system that Allah has willed to be managed through causes (material or spiritual). [8] 4. Trustworthy Power and Obedience to the Divine Command: Imam Ali (AS), in response to a question regarding the independence of human power, stated that human power and ability are a divine trust that Allah grants to or withdraws from His servants. [9] The Saints of Allah are also executors and trustees of these trusts. Thus, their intercession is a manifestation of obedience to the Divine Command and a utilization of the capacity Allah has established for them. 5. The Doctrinal Boundary Between Istighatha and Shirk: The fine line between Shirk and Istighatha lies in the "worldview" and "inner belief" of the person seeking help. This boundary is drawn based on two different assumptions: Shirk-like State (Attributing Independence): If a person seeks help from a Prophet or a Saint of Allah while believing that said revered personality possesses power that is "intrinsic," "independent," and "parallel to Allah," capable of altering destiny without Allah’s permission, this act is Shirk. This perspective is the very essence of pre-Islamic Shirk, which regarded idols as partners of Allah and attributed independent efficacy to other than Allah. Monotheistic State (Proximity and Obedience): In this assumption, which is the main viewpoint of the School of the Ahl al-Bayt (AS), Istighatha means turning to "causes of proximity." In this view, the Saint of Allah is like a mirror that reflects Allah’s light. Just as we need oxygen and water (material causes) to survive, while simultaneously acknowledging Allah as the "Giver of Life," in spiritual matters, we seek refuge in those to whom Allah has granted a special status. This means we do not attribute "power parallel to Allah" to that intermediary; rather, we attribute "power within the continuum of Allah’s power" to them. In other words, seeking help from the Saints is seeking help from Allah’s Will, which has crystallized in their beings. [10] Conclusion: Therefore, the doctrinal boundary between the two lies in the "intention and inner belief." If Istighatha is performed with the intention of "attributing independence" to other than Allah, it is an exit from the circle of Monotheism. However, if Istighatha is a request for mediation from someone whom Allah has made "beloved and close," it is not only not Shirk, but it represents the highest degrees of belief in the world’s Lordly system; [11] because the one seeking help, through this act, confesses that Allah manages the world based on a system in which certain servants hold a special position for intercession and support. In reality, seeking help through intermediaries is an honor to the very system that Allah Himself has delineated. [1] . Istighatha and its Jurisprudential Status, Qadari, Mohammad-Taher, p. 21. [2] . Aal-E-Imran: 49 «وَ أُبْرِئُ الْأَكْمَهَ وَ الْأَبْرَصَ وَ أُحْيِ الْمَوْتى‌ بِإِذْنِ اللَّهِ » [3] . Wahhabism at a Crossroad, Makarim Shirazi, Naser, p. 89. [4] . Yusuf: 97 «یا أَبانا اسْتَغْفِرْ لَنا» [5] . Musnad Ahmad, Ahmad ibn Hanbal, Vol. 28, p. 480. [6] . Al-Hikmah al-Muta'aliyah fi al-Asfar al-Aqliyyah al-Arba'ah, Mulla Sadra, Vol. 2, p. 216 « قد اشتهر من الفلاسفة الأقدمين أن المؤثر في الوجود مطلقا هو الواجب تعالى و الفيض كله من عنده...». [7] . Payam-e-Quran (Message of the Quran), Makarim Shirazi, Naser, Vol. 6, p. 408. [8] . Sharh al-Kafi, Mazandarani, Mulla Salih, Vol. 5, p. 168 « أبى اللّه أن يجري الأشياء إلّا بأسباب...». [9] . Bihar al-Anwar, Allamah Majlisi, Vol. 5, p. 75. [10] . Sharh Dua al-Sahar, Khomeini, Sayyid Ruhollah, p. 104 «و هو الأول و الآخر و الظاهر و الباطن، كذلك الأفعال و الحركات و التأثيرات كلها منه في مظاهر الخلق. فالحق فاعل بفعل العبد و قوةُ العبد ظهور قوة الحق». [11] . Tawassul: Monotheism or Shirk?, Makarim Shirazi, Naser, p. 13.

What is the Quran’s View on Istighatha (Seeking Help)? Istighatha is derived from the root "غوث" meaning to seek help, cry for assistance, and ask for salvation during hardship and affliction.[1] It takes two forms: Istighatha bil-Qawl (Istighatha by speech): If someone asks another for help using words and phrases, it is called Istighatha by speech. Istighatha bil-Fi'l (Istighatha by action): If someone requests help through their state or actions, it is called Istighatha by action. [2] The Holy Quran states that relying on the Originator of causes and turning to Him in tight spots and difficulties is innate to human nature. Even those without religion, when faced with destitution and despair regarding apparent means, cry out only to the court of Allah. The noble verse «وَ ما بِکُمْ مِنْ نِعْمَةٍ فَمِنَ اللَّهِ ثُمَّ إِذا مَسَّکُمُ الضُّرُّ فَإِلَیْهِ تَجْئَرُونَ»[3] refers to the fact that all blessings are from Allah, and when harm or misfortune befalls a person, they only cry out to Him (beseech and seek His help). This behavior demonstrates humanity’s practical acknowledgment of Allah’s Oneness in removing afflictions. [4] Examples of Istighatha in the Holy Quran The derivatives of the word "Istighatha" appear four times in the Quran: - The Istighatha of the Believers in the Battle of Badr: The Muslims, in the peak of anxiety, sought help from Allah, and Allah assisted them with angels: «إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ»[5] - The Istighatha of believing parents for the guidance of their child: «وَهُمَا يَسْتَغِيثَانِ اللَّهَ وَيْلَكَ آمِنْ إِنَّ وَعْدَ اللَّهِ حَقٌّ»[6] - The Istighatha of one of Moses’ (AS) followers against his enemy: «فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ»[7] - The Istighatha of the people of Hell for deliverance from punishment, which is not answered: «وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ»[8] The Quran addresses the topic of Istighatha in many other verses, even if it does not use the specific word "Istighatha," such as: - Salvation of Prophet Noah (AS) and his family from grief after calling upon Allah: «وَنُوحًا إِذْ نَادَىٰ مِنْ قَبْلُ فَاسْتَجَبْنَا لَهُ فَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ».[9] - The restoration of health to Job (AS) and the increase of his family, as a result of Job’s (AS) Istighatha to Allah: «وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ * فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِنْ ضُرٍّ».[10] - The Istighatha of Prophet Zechariah (AS) from Allah to request a child: «فَاسْتَجَبْنَا لَهُ وَوَهَبْنَا لَهُ يَحْيَىٰ وَأَصْلَحْنَا لَهُ زَوْجَهُ ۚ إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا ۖ وَكَانُوا لَنَا خَاشِعِينَ».[11] - The deliverance of Prophet Jonah (AS) from grief resulting from his Istighatha in the belly of the whale: «فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُنْ كَصَاحِبِ الْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ».[12] Conclusion: The Quran’s view on Istighatha can be summarized in several key points: Seeking Istighatha from Allah in all circumstances, especially during hardships, is commendable and endorsed by the Quran. Prophets and believers have always been encouraged to do so. Seeking Istighatha from humans in normal and natural affairs is also endorsed in the Quran, as evidenced by Prophet Moses (AS) and Dhul-Qarnayn being asked for help and responding accordingly. Seeking Istighatha from the Friends of Allah (Awliya) for intercession and supplication is not prohibited in the Quran, given their high status with Allah. The Istighatha of disbelievers and oppressors on the Day of Judgment will be ineffective and unanswered. True Istighatha must be accompanied by humility, pleading, and focus on the Lordship of Allah. [13] [1] . Mujam Maqayis al-Lughah, Ibn Faris, Vol. 4, p. 400. [2] . Istighatha and its Juridical Status, Qadari, Mohammad Taher, p. 17. [3] . An-Nahl: 53. [4] . Al-Mizan fi Tafsir al-Qur’an, Allamah Tabatabai, Vol. 12, p. 272. [5] . Al-Anfal: 9. [6] . Al-Ahqaf: 17. [7] . Al-Qasas: 15. [8] . Al-Kahf: 29. [9] . Al-Anbiya: 76. [10] . Al-Anbiya: 83-84. [11] . Al-Anbiya: 90. [12] . Al-Qalam: 49. [13] . Farhang-e Qur’an, Hashemi Rafsanjani, Vol. 3, pp. 158-168.

How Many Categories Does Istighatha (Seeking Help) Have? Istighatha can be classified into various categories from different angles, including: 1. From a Jurisprudential Perspective and Ruling Obligatory Istighatha (Istighatha Wajib): This type of Istighatha becomes meaningful when saving a person’s life, property, or honor (whether one’s own or another’s) depends on seeking help. If someone faces the danger of death or witnesses a great injustice that can only be resolved by crying for help, it is religiously obligatory for them to perform Istighatha. In reality, silence is not permissible here, and the effort to save oneself is considered a divine duty. Forbidden Istighatha (Istighatha Haram): Seeking help in the path of sin, oppressing others, or assisting the oppressor renders Istighatha forbidden. Additionally, Istighatha that implies shirk (i.e., considering the helper independent of God’s will and equal to His power), or that leads to the degradation of religion or the undeserved humiliation of a believer, falls under prohibited acts. In simple terms, crying out for help to commit an act that incurs God’s wrath is an example of this category. Recommended Istighatha (Istighatha Mustahabb): The most radiant manifestation of Istighatha is its recommended form; that is, turning to the Presence of Allah and seeking intercession through the Divine Saints during hardships to open doors for spiritual and material affairs. This act, rooted in reliance (Tawakkul) and servitude, is recommended not only for fulfilling needs but also for drawing closer to Allah and strengthening one’s spirit of servitude. Passionate prayers and intimate supplications in the depths of the night are the most beautiful forms of recommended Istighatha. Detestable Istighatha (Istighatha Makruh): Some eminent scholars of ethics and jurisprudence believe that seeking help from created beings for matters one is capable of doing oneself, or repeatedly requesting help from those who have no desire to help, is detestable. This act may diminish a person’s self-esteem. In fact, as long as necessity does not dictate otherwise, relying on others besides Allah and requesting help from servants is not the ideal view of Islam. Permissible Istighatha (Istighatha Mubah): This category includes everyday and normal requests in life that have no specific religious orientation (neither mandatory nor prohibited). For example, asking a neighbor for help in moving an object or requesting assistance from a colleague in administrative matters. Here, Istighatha is a common social behavior that the Sacred Lawgiver has left to the individual’s discretion.[1] 2. Regarding the Addressee (The One from Whom Help is Sought) Istighatha Directed to the Essence of Allah the Exalted (Absolute Cry for Help): In this highest rank, the distressed person sets aside all material means and intermediaries and turns directly to the Creator of the universe. This Istighatha is rooted in "Unity of Actions" (Tawhid al-Af’al); that is, the belief that absolute power and the true solver of knots belong to Him alone. The famous phrase "Ya Ghiyath al-Mustaghithin" (O Bestower of Help to Those Seeking Help) in the Du’a al-Jawshan al-Kabir is a manifestation of this type of Istighatha. Here, the servant sees no veil between themselves and their Lord and calls Him as the only refuge. [2] Istighatha Directed to the Saints of Allah (Awliya’ Allah): In this rank, a person seeks intercession through those who have dignity and status in the sight of Allah to attain divine proximity and resolve problems. This type of seeking help is not alongside Allah’s power, but within it; that is, we ask the Divine Saints to assist us by Allah’s permission and through the miracles He has granted them. 3. Based on the Characteristics of the Addressee (The One from Whom Help is Sought) Regarding the Life and Death of the Intermediary: Istighatha is sometimes directed to a person who is alive in the worldly life and has physical presence, such as seeking help from Prophet Moses, which the Quran mentions; [3] and sometimes it is directed to a lofty spirit in the barzakh life (after worldly death).[4] This view is based on the belief that the spiritual perfections of the Saints do not perish with death, and their sacred bond with the material world for resolving knots remains ever-present. Regarding Power and Scope of Ability: Some matters are within the power of humanity, such as one of Prophet Moses’ companions seeking his help to assist and defend him against the oppressor. [5] Other matters are beyond human capability, such as Prophet Solomon’s request to his courtiers to bring the throne of Bilqis in a very short and unbelievable time, which is a superhuman act. [6] 4. Regarding the Subject and Realm of Need Istighatha in Worldly Affairs: Turning to the Saints to resolve life’s difficulties, heal illnesses, and open doors for sustenance and material life. [7] Istighatha in Otherworldly Affairs (Seeking Intercession): The highest level of Istighatha, in which the servant asks the chosen ones of Allah for intercession and assistance to save themselves from the terrors of the Day of Resurrection, have their sins forgiven, and attain eternal happiness. [8] In reality, these classifications show that the presence of the Saints of Allah in a believer’s life is comprehensive, encompassing everything from the smallest worldly needs to the most pivotal otherworldly destinies. Conclusion: From a jurisprudential perspective, Istighatha is divided into five rulings: obligatory (wajib), forbidden (haram), recommended (mustahabb), detestable (makruh), and permissible (mubah). Furthermore, regarding the addressee, it is either directed directly to Allah or through the intermediaries of the Saints of Allah (Awliya’ Allah). In the latter case, it is categorized based on the intermediary’s state (alive or deceased), the nature of their capability (human or superhuman), and the subject of the request (worldly or otherworldly). [1] . Al-Mu’jam al-Fiqhi al-Maysur, Al-Ansari, Sheikh Muhammad Ali, Vol. 3, pp. 11-12. [2] . For example, the Istighathah of the believers mentioned in the Quran: «إذ تستغيثون ربكم فاستجاب لكم أني ممدكم بألف من الملائكة مردفين» Al-Anfal: 9. [3] . Al-Qasas: 15 «فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ». [4] . Al-Mu’assasa al-Kubra ‘an Fatimah al-Zahra’ (SA), Al-Ansari al-Zanjani, Ismail, Vol. 10, p. 236. [5] . Al-Qasas: 15 «فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ». [6] . An-Naml: 38 «قَالَ يَا أَيُّهَا الْمَلَأُ أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا قَبْلَ أَنْ يَأْتُونِي مُسْلِمِينَ». [7] . Bihar al-Anwar, Allamah Majlisi, Vol. 43, p. 350. [8] . For example, the Istighathah of Joseph’s brothers from their father for divine forgiveness: «قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ» Yusuf: 97.

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.