English

APPEARING ISTIKHARAH FOR OTHERS

It seems to be worthwhile to quote the following words of Sayyid Ibn Tawus in this respect:

“Although I have not put my hand on a tradition (i.e. hadith) that openly permits people to make Istikharah for others, I have actually found many traditions involving encouragement on helping others settle their needs even by means of praying God to help them or acting similar helpful devotional acts. Other traditions have conveyed very much benefit for those who pray for their brethren-in-faith. However, because these benefits are well known by everybody, I will shun referring to them.

Istikharah is one of these requests and supplicatory prayers, and to make Istikharah on behalf of others is definitely included with the traditions of encouragement on helping the brethren-in-faith, because when one is asked by one’s brother-in-faith to make Istikharah on his behalf, this request will be related to the one who makes Istikharah; therefore, he will either make Istikharah for himself or for the requester. As for making Istikharah for himself, it must entail that whether it is or it is not useful for him to guide the one who has asked him to make Istikharah on his behalf to do or not to do the matter for which he has asked for Istikharah. As for making Istikharah on behalf of the person who has asked for so, it must entail that he makes Istikharah so that the person would do or would not do the matter for which he has asked for Istikharah. Of course, the latter may be understood from the general indications of the traditions about Istikharah and the other traditions about responding to the others who ask for something.

In this respect, ‘Allamah al-Majlisi, may Allah have mercy on him, says that the Sayyid has permitted making Istikharah on behalf of others is not inaccurate to some extent, especially when the deputy intends to guide the asker for Istikharah to do or not to do that thing. To this point has the Sayyid made a reference. However, this is not direct ruling, because this matter requires a reference taken from the special traditions. More precautiously, the one involved in the matter for which Istikharah is required must make the Istikharah himself, because we have not seen any tradition involving entrusting others with Istikharah on one’s behalf. Moreover, if this were allowable or acceptable, the companions of the Holy Imams would have asked the Holy Imams to make Istikharah on their behalf. If this had ever taken place, it would certainly have been reported to us in one report at least. Finally, the distressed person deserves response and his prayer for himself entails more sincerity than if it is done on behalf of him.”