WHAT ARE THE CRITERIA FOR ISTIGHATHAH?

[Taqavi]

Who Can Be Invoked for Istighathah (Seeking Help)? What Are the Criteria for Determining This?

 

Istighathah etymologically means seeking aid and assistance[1] and in technical terminology, it refers to requesting help from another.[2] What distinguishes istighathah 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 istighathah states: "Requesting help during times of sorrow, grief, pain, and distress."[6]

From a jurisprudential standpoint, istighathah 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 istighathah, 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 istighathah 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, istighathah 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, istighathah 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 istighathah 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 istighathah to the Holy Prophet (SAW), both during his lifetime and after his passing. [15]

Considering the totality of the above, istighathah 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 istighathah,[19] there is no Islamic legal prohibition against this practice. Therefore, one of the valid cases of istighathah is seeking istighathah 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 istighathah 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 istighathah 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 istighathah can be distinguished.

 

 

 

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[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] . Istighathah wa Jaygahe Shar'iyyah aan (Istighathah 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-Istighathah bi al-Arwah al-Muqaddasah (Tawassul or Istighathah 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.