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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 are their meanings in language and terminology? In language, Tawhid originates from the root "wahd," meaning oneness or singularity. Hence, it refers to something that is absolute or without parts.[1] Based on this, Tawhid is defined in terminology as: believing in one God.[2] Martyr Motahhari also states that Tawhid means belief in God and the oneness of the Divine.[3] And Ayatollah Subhani, in explaining this oneness, has stated that Tawhid is believing in the oneness of God in terms of His essence, actions, and worship.[4] Based on this, believing in the oneness of God is described through various levels of Tawhid.[5] Tawhid, as the most fundamental belief of Muslims, is mentioned throughout the Noble Quran. God Almighty has explicitly or implicitly addressed the issue of Tawhid in about 130 verses of the Quran, and even an entire sura is named after it. The first verse of Surah "at-Tawhid" clearly states the position of God Almighty: "Say, 'He is Allah, the One and Only.'"[6] Imam Sadiq (peace be upon him) in a narration has stated that the reason for the revelation of this surah was a question asked by the Jews about the concise description of God Almighty.[7] Regarding this same verse, in a narration from Imam Ali (peace be upon him), it was asked about the meaning of this oneness, and he replied: When it is said that God is one, it can be understood in four ways. First, that God is a number in contrast to two, which is impossible for God. Second, that God is one of His kind, which is also meaningless for God. So, there remain two other ways: one is His being unique, which is correct for God. The other is that God is indivisible from within, in other words, God is simple.[8] The opposite of Tawhid is Shirk, which means associating partners with something and the existence of one being in two things, such as animality being common to both humans and horses.[9] Based on this, Shirk means believing that someone or something shares the attributes and position of God, while nothing is like God.[10] The Noble Quran presents an argument against Shirk, saying, "If there had been within the heavens and earth gods besides Allah, both would have been ruined."[11] And according to the narrations, the meaning of Shirk is associating partners with God absolutely.[12] Various levels can be considered for this, including lordship, which the Quran refers to, saying that if there were two managers in this world, corruption and destruction would engulf the world. Shirk is considered one of the major sins, and in whatever form it occurs, it leads to the believer going to Hell. In a narration from Imam Jawad (peace be upon him) quoting his father and grandfather, Shirk is described as "the greatest of major sins."[13] [1] "Al-Mufradāt fī Gharīb al-Qurʾān" (The Singularities in the Strange Words of the Quran), Dar al-Qalam, by Al-Rāghib al-Isfahānī, Volume 1, Page 857, https://B2n.ir/e29366 [2] "Ma'arif al-Qur'an" (The Meanings of the Quran), by Mohammad Taqi Misbah Yazdi, Volume 1, Page 58, https://B2n.ir/b46994 [3] Book Title: "Tawhid" (Oneness), by Murtaza Mutahhari, Volume 1, Page 13, https://B2n.ir/u04694 [4] "Tawhid and Shirk in the Noble Quran," by Sheikh Jafar Subhani, Volume 1, Page 5, https://B2n.ir/k56940 [5] "Tawhid According to the Ahl al-Bayt," by Alaa al-Hussun, Volume 1, Page 9, https://B2n.ir/p26874 [6] Surah al-Ikhlas, Verse 1, Translation by Ayatollah Makarem Shirazi [7] “Tafsir Riwaei Ahlulbayt, Volume 18, Page 450 [8] "Tawhid," by Sheikh al-Saduq, Volume 1, Page 83, https://B2n.ir/q96148 [9] "Al-Mufradāt fī Gharīb al-Qurʾān" (The Singularities in the Strange Words of the Quran), Dar al-Qalam, by Al-Rāghib al-Isfahānī, Volume 1, Page 451, https://B2n.ir/r08145 [10] "Bihar al-Anwar," by Allama Majlisi, Volume 10, Page 184, https://B2n.ir/n49953 [11] Surah Al-Anbiya, Verse 22 [12] "Tafsir al-Ayyashi," by Muhammad bin Masud al-Ayyashi, Volume 1, Page 255, https://B2n.ir/k89533 [13] Al-Kulayni, Al-Kafi, Volume 2, Page 285, https://B2n.ir/u63025

Is Wilayah at-takwiniyyah "shirk"(polytheism)? In Islam, there is nothing more important and fundamental than " Tawhid" (monotheism). As there is no belief more dangerous, corrupt and false than "Shirk"(polytheism): " To consider things equal to God is like one falling from the sky who is snatched away by the birds or carried away by a strong wind to a far distant place."[1] In the matter of Wilayat at-takwiniyyah and Wilayah at-tashri’iyyah, the authorities and virtues of the Prophets and Saints, full attention should be paid to these two issues(Tawhid and Shirk). "Tawhid" should be preserved 100% and the creature is not recognized as the creator, and excessive belief in the status of prophets and saints and the expression of their guardianship in a way that causes "shirk" should be avoided. On the other hand, defect should also be avoided and one should not deny the virtues and positions held by prophets and imams under the pretext of avoiding polytheism. At-tafwiz (devolution), which is invalid and contrary to monotheism, has two meanings: First, the servants should be independent and active in their works, and there is no divine judgment and destiny, the actions of the servants should be outside the scope of the divine will and order in the world of creation. Second, the matter of creation, sustenance, rebirth, healing of the sick, planning of the universe have been left to prophet, imam or to others who are independent agents in these matters, and God has withdrawn from the planning of affairs and actions. and entrusted the world to someone else. It is clear that at-tafwiz (devolution) in these two meanings is against rational and Shariah proofs.[2] But the servant's ability, in a related and non-independent manner and by God's permission, to do such as rebirth, healing of the sick, planning of the universe, not as managing affairs and creating creatures independently, of course it is not "shirk". [3] Based on this, although God is the true owner of the wilayah, He gives it to whomever He wants, that person's wilayah is also a part of the divine wilayah, as He gave this wilayah to Jesus, and Jesus resurrected a dead person who according to nature should not be alive again, or gave life to a statue with God's permission[4]. And the difference with the Wilayat of Allah is that Allah’s authority is universal, absolute, permanent, and original while for the infallibles it’s restricted, partial and borrowed since they have received it from Allah (swt). So this guardianship of prophets and infallible imams does not enter into the circle of disbelief and polytheism. [1]. Al-Hajj: 31, ""وَمَن یُشْرِکْ بِاللّه ِ فَکَأَنَّما خَرَّ مِنَ السَّمآءِ فَتَخْطَفُهُ الطَّیْرُ أَوْ تَهْوِی بِهِ الرِّیحُ فِی مَکانٍ سَحِیق [2] . Uyun Akhbar al-Reza/Vol.1/p.124, «مَنْ زَعَمَ أَنَّ اللّه َ عَزَّوَجَلَّ یَفْعَلُ أَفْعالَنا، ثُمَّ یُعَذِّبُنا عَلَیْها، فَقَدْ قالَ بِالْجَبْرِ. وَمَنْ زَعَمَ أَنَّ اللّه َ فَوَّضَ أَمْرَ الْخَلْقِ وَالرِّزْقِ إِلی حُجَجِهِ علیهم السلام ، فَقَدْ قالَ بِالتَّفْوِیضِ. وَالْقآئِلُ بِالْجَبْرِ کافِرٌ، وَالْقآئِلُ بِالتَّفْوِیضِ مُشْرِکٌ" [3] . Wilayah at-takwiniyyah and Wilayah at-tashri’iyyah /Lotfollah Safi Golpayegani/p22-26. [4] .Al-Imran: 49, " "أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ...

Is Wilayah at-takwiniyyah "shirk"(polytheism)? In Islam, there is nothing more important and fundamental than " Tawhid" (monotheism). As there is no belief more dangerous, corrupt and false than "Shirk"(polytheism): " To consider things equal to God is like one falling from the sky who is snatched away by the birds or carried away by a strong wind to a far distant place."[1] In the matter of Wilayat at-takwiniyyah and Wilayah at-tashri’iyyah, the authorities and virtues of the Prophets and Saints, full attention should be paid to these two issues(Tawhid and Shirk). "Tawhid" should be preserved 100% and the creature is not recognized as the creator, and excessive belief in the status of prophets and saints and the expression of their guardianship in a way that causes "shirk" should be avoided. On the other hand, defect should also be avoided and one should not deny the virtues and positions held by prophets and imams under the pretext of avoiding polytheism. At-tafwiz (devolution), which is invalid and contrary to monotheism, has two meanings: First, the servants should be independent and active in their works, and there is no divine judgment and destiny, the actions of the servants should be outside the scope of the divine will and order in the world of creation. Second, the matter of creation, sustenance, rebirth, healing of the sick, planning of the universe have been left to prophet, imam or to others who are independent agents in these matters, and God has withdrawn from the planning of affairs and actions. and entrusted the world to someone else. It is clear that at-tafwiz (devolution) in these two meanings is against rational and Shariah proofs.[2] But the servant's ability, in a related and non-independent manner and by God's permission, to do such as rebirth, healing of the sick, planning of the universe, not as managing affairs and creating creatures independently, of course it is not "shirk". [3] Based on this, although God is the true owner of the wilayah, He gives it to whomever He wants, that person's wilayah is also a part of the divine wilayah, as He gave this wilayah to Jesus, and Jesus resurrected a dead person who according to nature should not be alive again, or gave life to a statue with God's permission[4]. And the difference with the Wilayat of Allah is that Allah’s authority is universal, absolute, permanent, and original while for the infallibles it’s restricted, partial and borrowed since they have received it from Allah (swt). So this guardianship of prophets and infallible imams does not enter into the circle of disbelief and polytheism. [1]. Al-Hajj: 31, ""وَمَن یُشْرِکْ بِاللّه ِ فَکَأَنَّما خَرَّ مِنَ السَّمآءِ فَتَخْطَفُهُ الطَّیْرُ أَوْ تَهْوِی بِهِ الرِّیحُ فِی مَکانٍ سَحِیق [2] . Uyun Akhbar al-Reza/Vol.1/p.124, «مَنْ زَعَمَ أَنَّ اللّه َ عَزَّوَجَلَّ یَفْعَلُ أَفْعالَنا، ثُمَّ یُعَذِّبُنا عَلَیْها، فَقَدْ قالَ بِالْجَبْرِ. وَمَنْ زَعَمَ أَنَّ اللّه َ فَوَّضَ أَمْرَ الْخَلْقِ وَالرِّزْقِ إِلی حُجَجِهِ علیهم السلام ، فَقَدْ قالَ بِالتَّفْوِیضِ. وَالْقآئِلُ بِالْجَبْرِ کافِرٌ، وَالْقآئِلُ بِالتَّفْوِیضِ مُشْرِکٌ" [3] . Wilayah at-takwiniyyah and Wilayah at-tashri’iyyah /Lotfollah Safi Golpayegani/p22-26. [4] .Al-Imran: 49, " "أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ...