Was Ibn Taymiyyah the first to oppose Istighathah

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

No, it is absolutely false to assert that Ibn Taymiyyah was the first to oppose Istighathah. Rather, there is an incredibly long list of scholars who opposed Istighathah prior to him. Some of them mentioned the term Istighathah. However, most described the act of making Dua to other than Allah Most High.

Explanation

أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ أَإِلَهٌ مَعَ اللَّهِ قَلِيلًا مَا تَذَكَّرُونَ

He is the One who answers the desperate when he calls upon Him, removes harm. and makes you successors on the earth. Is there a god along with Allah? Little do you remember. (Surah al-Nahl, 62).

Some advocates of Istighathah claim that Ibn Taymiyyah (728H) was the first scholar to oppose Istighathah. Which is the practice of making Dua to other than Allah (Most High). This is a claim based upon unfamiliarity and a lack of research. Rather many great Imams condemned it before him.

Why wouldn’t the Imams of Ahl al-Sunnah condemn the practice of making Dua to other than Allah (Most High)? There are so many verses of the Holy Quran and Hadith of the blessed Prophet ﷺ strongly condemning it. It is shocking to claim that the scholars did not oppose it.   

In the above Quranic verse Allah Most High makes it clear that from the actions of Allah (Most High) is answering supplication (Dua). Then Allah (Most High) alludes to the fact that believing otherwise is to believe in other Gods beside Allah (The Exalted). Thus, we only make Dua to Allah (Most High), and Only He (Most High) answers them.

Tafseer

أو يجيب المضطر ويكشف السوء عنه، وكل ما ذكر، أي: ليس معه إله سواه، بل اللَّه يفعل ذلك وحده، فكيف أشركتم غيره في إلهيته وعبادته. (تفسير الماتريدي)

Or He answers the distressed and He removes the harm from him. And all that was mentioned. That is: There is no god besides Him. But only Allah does that. So how did you associate others with Him in His divinity and worship? (Imam Abu Mansur al-Maturidi 333H, Taweelaat Ahl al-Sunnah).

Imam al-Maturidi explained that the Quranic verse above declares calling upon other than Allah (Most High) in situations of difficulty and need is association (Shirk) in worship and divinity. Meaning the one doing such things is worshipping other than Allah (Most High). And he is believing that another shares divinity with Allah (The Exalted).

Thus, according to Imam al-Maturidi’s explanation, Istighathah would be Shirk and Kufr. This disproves the claim that Ibn Taymiyyah was the first to consider Istighathah Shirk.

  

Dua for Allah (Most High) alone

So many scholars restricted Dua (supplication) to Allah (Most High) alone. They opposed Dua to other than Allah (The Exalted). In light of such an abundance of evidence, the claim that Ibn Taymiyyah was the first to oppose Istighathah is embarrassingly erroneous.

قَالَ: الله إلهنا ومولانا وخالقنا ورازقنا ولا نعبد ولا ندعو غيره. (تفسير أبي حاتم)

He (Imam Qatadah) said: Allah is our God, our Master, our Creator, and our Provider. We do not worship nor call upon anyone other than Him. (Imam Ibn Abi Hatim 327H, Tafsir al-Qur’an al-Adheem).

 

{بلإِيَّاهتدعون} هَذَا تَقْرِير لما استفهم مِنْهُ فِي الْآيَة الأولى، يَعْنِي: بل تدعون الله، وَلَا تدعون غَيره. (تفسير السمعاني)

Rather, it is Him you call upon. This is confirmation of what was raised in the first verse. Meaning: Rather, you call upon Allah, and you do not call upon anyone else. (Imam Abu al-Muzaffar al-Sam’aani 489H, Tafsir al-Qur’an)

 

{بَلْإِيَّاهُتَدْعُونَ} أَيْ: تَدْعُونَ اللَّهَ وَلَا تَدْعُونَ غَيْرَهُ. (تفسير البغوي)

Rather, it is Him you call upon. Meaning: Rather, you call upon Allah, and you do not call upon anyone else. (Imam Abu Muhammad al-Husayn bin Mas’ud al-Baghawi 510H, Ma’alim al-Tanzil fi Tafsir al-Qur’an).

 

بَلْإِيَّاهُتَدْعُونَ بل تخصونه بالدعاء كما حكي عنهم في مواضع، وتقديم المفعول لإِفادة التخصيص. (تفسير البيضاوي)

Rather, it is Him you call upon. That is, you specify Him for supplication. As has been narrated about them in several places. The one supplicated to being placed first denotes exclusivity. (Imam Nasir al-Deen al-Baydawi 685H, Anwar al-Tanzil wa Asrar al-Ta’weel).

 

أن من طاعة العبد ربه دعاءه إياه ورغبته فى حاجته إليه دون ما سواه. (شرح صحيح البخارى)

Part of a servant’s obedience to his Lord is supplicating to Him alone. And turning to Him alone for his needs. Rather than any other. (Imam Ibn Battal 449H, Sharh Sahih al-Bukhari).

They called it Shirk

Imam al-Maturidi referred to making Dua to other than Allah (Most High) as Shirk on numerous occasions. I have mentioned one example above. And below is a second example. Not only does this demonstrate the error in the claim that Ibn Taymiyyah was the first to oppose Istighathah, it also proves he was not the first to consider it Shirk (polytheism).

 

وجائز أن يكون أريد بالدعاء العبادة؛ قال – عليه الصلاة والسلام -: ” الدعاء مخ العبادة “، وقال تعالى: (ادْعُونِيأَسْتَجِبْلَكُمْإِنَّالَّذِينَيَسْتَكْبِرُونَعَنْعِبَادَتِيسَيَدْخُلُونَجَهَنَّمَدَاخِرِينَ)؛ فجعل دعاءهم إياه عبادة منهم له؛ فيكون قوله: (فَلَاتَدْعُوامَعَاللَّهِأَحَدًا)، أي: لا تشركوا غيره معه في العبادة، واللَّه أعلم. (تفسير الماتريدي)

It is possible that what is meant by supplication is worship. The Prophet ﷺ said: Supplication is the essence of worship. He Most High said: Call upon Me; I will respond to you. Indeed, those who arrogantly turn from My worship will enter Hell in humiliation. So, He (Most High) made their supplication to Him an act of worship from them to Him. Thus, His saying: So do not invoke anyone along with Allah, means: Do not associate anyone else with Him in worship. And Allah knows best. (Imam Abu Mansur al-Maturidi 333H, Taweelaat Ahl al-Sunnah).

 

{دَعَوُاْ الله مُخْلِصِينَ لَهُ الدين} أي: إذا غشيهم الموج فخافوا الغرق فزعوا إلى الله بالدعاء مخلصين له لا يشركون به هنا لك شيئاً، ولا يستغيثون بغيره. (الهداية إلى بلوغ النهاية)

They call upon Allah, sincerely devoting their religion to Him. Meaning, when the wave overwhelms them and they fear drowning, they turn to Allah in supplication, sincerely devoting their obedience to Him. Not associating anything with Him there. Nor seeking help (Istighathah) from anyone other than Him. (Imam Abu Muhammad Makki ibn Abi Talib al-Maliki 437H, al-Hidayah ila Bulugh al-Nihayah).

The word Istighathah

In the above Nass (text), the Imam specifically used the word يستغيثون, which is the present tense verb for Istighathah. As did Imam al-Tabari in the following Nass. So even if someone were to be pedantic and say early scholars did not refer to Istighathah itself, it will not work as a defense. However, that line of argument is absurd. Since we are interested in the beliefs and actions of people, not the terminology used to describe them.

{دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ} [يونس: 22] يَقُولُ تَعَالَى ذِكْرُهُ: وَإِذَا غَشِيَ هَؤُلَاءِ مَوْجٌ كَالظُّلَلِ، فَخَافُوا الْغَرَقَ، فَزِعُوا إِلَى اللَّهِ بِالدُّعَاءِ مُخْلِصِينَ لَهُ الطَّاعَةَ، لَا يُشْرِكُونَ بِهِ هُنَالِكَ شَيْئًا، وَلَا يَدْعُونَ مَعَهُ أَحَدًا سِوَاهُ، وَلَا يَسْتَغِيثُونَ بِغَيْرِهِ. (تفسير الطبري)

They call upon Allah, sincerely devoting their religion to Him. [Yunus: 22]. His Mention is exalted says: When a wave like a canopy covers them, and they fear drowning, they turn to Allah in supplication, sincerely devoting their obedience to Him. Not associating anything with Him there. Nor calling upon anyone besides Him, nor seeking help (Istighathah) from anyone other than Him. (Imam Abu Ja’far al-Tabari 310H, Jami’ al-Bayan an Ta’wil Ayi al-Qur’an).

Declared Kufr

Imam Ibn al-Jowzi conveyed the statement of Imam Ibn Aqil. Both of whom significantly predate Ibn Taymiyyah. Imam Ibn Aqil described Istighathah clearly: O my master do such and such for me. And he declared such people disbelievers.

The position on Imam Ibn Aqil demonstrates how mistaken some people are. Namely, those who claim that Ibn Taymiyyah was the first to oppose Istighathah. Not only did the Imam oppose Istighathah, he declared such people disbelievers.

قال ابن عقيل لما التكاليف صعبت على الجهال والضغام عدلوا عن أوضاع الشرع إلى تعظيم أوضاع وضعوها لأنفسهم فسهلت عليهم إذ لم يدخلوا بها تحت أمر غيرهم قال وهم كفار عندي بهذه الأوضاع مثل تعظيم القبور وإكرامها بما نهى الشرع عنه من إيقاد النيران وتقبيلها وتخليفها وخطاب الموتى بالألواح وكتب الرقاع فيها يا مولاي أفعل بي كذا وكذا وأخذ التراب تبركا وإفاضة الطيب على القبور وشد الرحال اليها وإلقاء الخرق على الشجر أقتداء بمن عبد اللات والعزى. (تلبيس إبليس)

Ibn Aqil said: When religious obligations became difficult for the ignorant and the depraved, they deviated from the rulings of Shari’ah to venerate practices they themselves invented. Which became easier for them since they did not submit to the authority of other than themselves. He said: In my view, they are disbelievers, due to these inventions. Such as venerating and honouring graves in ways forbidden by Shari’ah, like lighting fires, kissing them, perfuming them, and addressing the dead through writing, O my master do such and such for me, on tablets and parchments. They take soil for blessings, sprinkle perfume on graves, travel to them, and throw rags on trees, imitating those who worshipped al-Lat and al-Uzza. (Imam Abu al-Faraj Abd al-Rahman bin Ali bin Muhammad al-Jowzi 597H, Talbis Iblis).

Not restricted to Idols

Many of the promoters of Istighathah will argue that the verses of the Holy Quran and Prophetic Hadith that condemn calling upon other than Allah are speaking about idols. Therefore, it is not applicable to dead Pirs or Shaykhs.

This is an absurd argument. Dua is Ibaadah (worship). So, whether one is worshipping an idol or a Shaykh, it is condemned. Why would there be a differentiation between the two. Christians worship the blessed Prophet Jesus (Esa, peace be upon him), and that is considered Kufr and Shirk. We do not excuse it due to Sayidina Esa (peace be upon him) being a blessed Prophet.

Although this point should be obvious to every Muslim, Imam Ibn Abi Zamanin was explicit regarding it in the following Nass. He explained that the prohibition of making Dua to other than Allah (Most High) is applicable to all creation. This, once again, demonstrates the absolute ignorance of claiming that Ibn Taymiyyah was the first to oppose Istighathah.

{إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ الله عباد أمثالكم} أَيْ: مَخْلُوقُونَ. (تفسير القرآن العزيز)

Those whom you call upon besides Allah are servants like yourselves. Meaning: created beings. (Imam Ibn Abi Zamanin al-Maliki 399H, Tafsir al-Qur’an al-‘Aziz).

Later scholars

Scholars after Ibn Taymiyyah continued to condemn Istighathah. So, we have a continuous tradition of great Sunni scholars condemning Dua to other than Allah (Most High) from the time of the Salaf to our current era.

هُوَ الَّذِي يطاع فَلَا يعْصى هَيْبَة لَهُ وإجلالا ومحبة وخوفا ورجاء وتوكلا عَلَيْهِ وسؤالا مِنْهُ وَدُعَاء لَهُ وَلَا يصلح ذَلِك كُله إِلَّا لله عز وَجل فَمن أشرك مخلوقا فِي شَيْء من هَذِه الْأُمُور الَّتِي هِيَ من خَصَائِص الآلهيه كَانَ ذَلِك قدحا فِي إخلاصه فِي قَول لَا إِلَه إِلَّا الله ونقصا فِي توحيده وَكَانَ فِيهِ من عبودية الْمَخْلُوق بِحَسب مَا فِيهِ من ذَلِك وَهَذَا كُله من فروع الشّرك. (كلمة الإخلاص وتحقيق معناها)

He is the One who is obeyed and not disobeyed, out of awe, reverence, love, fear, hope, reliance, supplication, and prayer. None of this is appropriate except for Allah, the Mighty and Majestic. Whoever associates a created being with any of these matters, which are the exclusive domain of divinity, has compromised his sincerity in saying “There is no god but Allah” and diminished his monotheism. He has a degree of slavehood to creation, commensurate to the extent that he has engaged in that. All of this is from the branches of polytheism. (Ibn Rajab al-Hanbali 795H, Kalimatu al-Ikhlas wa Tahqiq Ma’naha).

 

فزيارة القبور لأجل الصلاة عندها والطواف بها وتقبيلها واستلامها وتعفير الخدود عليها وأخذ ترابها ودعاء أصحابها والاستعانة بهم ، وسؤالهم النصر والرزق والعافية والولد وقضاء الديون وتفريج الكربات وإغاثة اللهفات وغير ذلك من الحاجات التي كان عباد الأوثان يسألونها من أوثانهم فليس شيء من ذلك مشروعاً باتفاق أئمة المسلمين إذ لم يفعله رسول الله صلى الله عليه وسلم ولا أحد من الصحابة والتابعين وسائر أئمة الدين ، بل أصل هذه الزيارة البدعية الشركية مأخوذة من عباد الأصنام. (زيارة القبور)

Visiting graves to pray (Salah) at them, circumambulate them, kiss them, touch them, rub one’s cheeks on them, take their soil, supplicate (Dua) to their occupants, seek their help, ask them for victory, sustenance, health, children, debt relief, relief from distress, rescue the desperate, and other needs that idol worshippers used to ask of their idols for, none of that is permitted according to the consensus of the Imams of the Muslims.  Since the Messenger of Allah ﷺ did not do it. Nor did anyone from the Companions (Sahabah), the Successors (Tabi’oon), or any of the Imams of the Deen. Rather, the origin of this heretical, polytheistic visit (Ziyaarah) is taken from the idol worshippers. (Taqi al-Deen Muhammad bin Pir Ali al-Birgivi 981H, Ziyaaratu al-Qubur).

Imam al-Birgivi is a significant scholar of the Hanafi Madhab. He is also an important figure in the area of Tasawuf (Islamic spirituality). Which is important because some people will argue that scholars of Tasawuf permitted Istighathah. As if, every one of them agreed with it. This is another deeply flawed claim.

Many of the scholars cited in this answer and others are significant authorities in the field of Tasawuf. Yet they strongly condemned Istighathah. Promoters of Istighathah use the sectarian argument that only Wahabis oppose it. If that were true, many of the greatest Imams of Ahl al-Sunnah would be deemed Wahabi.

Sufis opposing Istighathah

The advocates of Istighathah would have to consider Imam al-Aalusi a deviant Wahabi too. Although he is a highly regarded Sufi. Who supported many of the more controversial Sufi views. Yet, he was vehemently opposed to Istighathah.

 

الناس قد أكثروا من دعاء غير الله تعالى من الأولياء الأحياء منهم والأموات وغيرهم، مثل يا سيدي فلان أغثني، وليس ذلك من التوسل المباح في شيء، واللائق بحال المؤمن عدم التفوه بذلك وأن لا يحوم حول حماه، وقد عدّه أناس من العلماء شركا وأن لا يكنه، فهو قريب منه ولا أرى أحدا ممن يقول ذلك إلا وهو يعتقد أن المدعو الحي الغائب أو الميت المغيب يعلم الغيب أو يسمع النداء ويقدر بالذات أو بالغير على جلب الخير ودفع الأذى وإلا لما دعاه ولا فتح فاه، وفي ذلك بلاء من ربكم عظيم، فالحزم التجنب عن ذلك وعدم الطلب إلا من الله تعالى القوي الغني الفعال لما يريد. (روح المعاني في تفسير القرآن العظيم والسبع المثاني)

People have increased their supplication to other than Allah (The Exalted). From living and dead Awliyaa and others. Such as, “O my master so-and-so, help me.” This is not permissible Tawasul in any way. And it is appropriate for the believer never to utter such things and not to go near them. Some scholars have considered it to be Shirk (polytheism) and not to be hidden from it, for it is close to it.

I do not see anyone who says that, except that he believes that the living absent one or the deceased unseen who is invoked knows the unseen or hears the call. And is able, by himself or by another, to deliver good and ward off harm. Otherwise, he would not have called upon him nor opened his mouth. And in that is a great trial from your Lord. Thus, the resolute choice is to avoid it. And not to ask except from Allah Most High, the Strong, the Wealthy, the Doer of what He wills. (Imam Mahmud bin ‘Abd Allah al-Husayni al-Aalusi 1270H, Ruh al-Ma’ani fi Tafsir al-Qur’an al-Ahim wa al-Sab’ al-Mathani).

Sunnah and Sahabah

Imam al-Birgivi asserted that none of the Sahabah, Tabi’oon, or Imams of the Deen practiced the veneration of graves and calling upon the dead (Istighathah) that appeared later in this Ummah. This has been confirmed by many scholars.

Those who claim that Ibn Taymiyyah was the first to oppose Istighathah, attempt to give the impression that the Ummah accepted Istighathah prior to him. This is extremely misguided and categorically conflicts with reality.

Imam Muhammad bin Ismail al-San’ani wrote a book on Awliyaa and Karamaat. Yet he thoroughly rebuked the innovated practices related to graves. Thus, another false argument of those advocating for Istighathah is humiliatingly undermined. Namely, their claim that those against Istighathah are hostile to Awliyaa or deny Karamaat.

 

ثمَّ هذه الاستغاثة معلوم يقيناً أنَّها بدعة، فلم يعلم أنَّه صلى الله عليه وآله وسلم استغاث برسول من أولي العزم ولا غيرهم عند الشدائد التي لاقاها؛ بل كان أعظم ما لاقاه منها يوم الطائف فكان دعاؤه الدعاء المعروف واللجأ إلى الله تعالى،  وكذلك أصحابه من بعده لا يعلم عن أحد منهم أنَّه استغاث به صلى الله عليه وآله وسلم بعد موته، ولا يمكن أحدٌ يأتي بحرفٍ واحدٍ عن أصحابه أنَّه قال: يا رسول الله ويا محمد مستغيثاً به عند شدة نزلت به؛ بل كلٌّ يرجع عند الشدائد إلى الله تعالى. (الإنصاف في حقيقة الأولياء ومالهم من الكرامات والألطاف)

Thereafter, this Istighathah is known with certainty to be an innovation. Since, it is not known that he ﷺ sought help (Istighathah) from a Messenger of those with firm resolve or anyone else during the hardships he faced. Rather, the greatest hardship he faced was on the day of Taif. And his supplication was the well-known supplication and refuge in Allah Most High.

Likewise, his companions after him, it is not known that any of them made Istighathah to him ﷺ after his passing. And no one can bring a single word from his companions that he said: O Messenger of Allah, O Muhammad, making Istighathah to him when a severe calamity befell him. Rather, everyone turns to Allah The Exalted in times of hardship. (Imam Muhammad bin Ismail al-San’ani al-Ameer 1182H, al-Insaf fi Haqiqati al-Awliyaa).

Conclusion

Any person who asserts that Ibn Taymiyyah was the first to oppose Istighathah is unequivocally mistaken. So are the people who make it a Sufi Salafi issue. The reality is that mainstream Sunnis scholars have opposed Istighathah or making Dua to other than Allah (Most High) from the beginning up to our day.

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (07.04.26)