CATEGORIES OF ISTIGHATHA

[Taqavi]

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).

 

 

 

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[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.