ISTIGHATHA IN THE QURAN

[Taqavi]

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]

 

 

 

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[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.