Intercession (Shafa’ah) is one of the concepts discussed in both the glorious Qur’an and hadith. Intercession means that, on the Day of Judgement, certain chosen individuals (such as the Prophets, Imams and some special righteous individuals) will intercede based on Allah’s permission for those who have not cut their tie of faith with Allah and preserved their spiritual relationship with Him and His Messengers.
Interestingly, to show shows the depth of the importance of the matter in religion, the term “Shafa’ah” with all its derivations, has occurred about thirty times in the Qur’an. Meanwhile, it is pertinent to mention that the Qur’anic verses that discussed intercession could be grouped into four broad categories. The first category is the verses that apparently negate intercession out-rightly. The second category is the verses that negate intercession for a special category. The third category is the verses that exclusively limit intercession to Allah. The fourth category is the verses that affirm intercession based on the consent of Allah.
First Category: Verses that apparently negate intercession out-rightly
Certain verses of the glorious Qur’an apparently negate intercession. For instance, Qur’an 2: 48, 123, 254; and 44: 41 are examples of verses which outrightly negate intercession. In verse 48 of Qur’an 2, Allah says: “Beware of the day when no soul will compensate for another, neither any intercession shall be accepted from it, nor any ransom shall be received from it, nor will they be helped.”
Similarly, in verse 254 of Qur’an 2, Allah says: “O you who have faith! Spend out of what We have provided you before there comes a day on which there will be no bargaining, neither friendship nor intercession. And the faithless—they are the wrongdoers.”
Second Category: Verses that negate intercession for a special category
There are verses of the Qur’an that negate intercession for a special category of people. For instance, Qur’an 6: 51; 26: 99-101; and 40: 18 are examples of verses which negate intercession for certain categories of people. In verse 51 of Qur’an 6, Allah says: “And warn by its means those who fear being mustered toward their Lord, besides whom they shall have neither any guardian nor any intercessor, so that they may be Godwary.”
Third Category: Verses that limit intercession to Allah
Another set of Qur’anic verses restricted intercession to Allah alone. That is to say none other Almighty God has the absolute right to intercession. For instance, Qur’an 39: 44 and Qur’an 40-42 are some of these verses: “Say, ‘All intercession rests with Allah. To Him belongs the kingdom of the heavens and the earth; then you will be brought back to Him.’” (Qur’an 39:44)
Fourth Category: Verses that affirm intercession based on the consent of Allah
There are also Qur’anic verses that affirm intercession to other than Allah based on His permission. For instance, Qur’an 10: 3, 20: 109, 21:28, 34: 23 and 53: 26 are some of these verses: “There is no intercessor, except by His leave. That is Allah, your Lord! So, worship Him. Will you not then take admonition?” (Qur’an 10: 3)
Also, “Intercession will not avail that day except from him whom the All-beneficent allows and approves of his word.” (Qur’an 20: 109)
Discussions
To understand the meanings and implications of these verses completely and correctly, all of the verses should be studied carefully and considered as a whole to follow the unity of purpose they are meant for. It is absolutely wrong that we take only one verse from amongst the numerous verses on intercession and neglect the others. The errors that have come into being upon the subject of intercession, are due to such wrong and imperfect investigations.
Concerning the first category of verses, these verses explicitly negate intercession on the Day of Judgment and are often cited to disprove intercession. It is necessary to mention that those verses were either addressing polytheists or the Jews. The polytheists who worship something other than God, and they contend these deities can intercede, while God does not grant such a right to their deities. In other words, they were rebuked for worshipping something other than God and considering false deities as intercessors.
Similarly, the Jews had a wrong thought that despite their sins, their forefathers and ancestors, who were Prophets of Allah would make intercession for them on the Day of Judgement; or they imagined that on that Day those Prophets could give ransom for their sins the same as some of their people employ bribery in this world. Thus, the Qur’an outrightly rejects their expectation of intercession on the Day of Judgment.
However, based on other related verses, the concept of intercession cannot be denied outrightly because of the following points:
First, worshipping something other than God is not permissible, and the right of intercession essentially belongs to God, who has permitted some of His chosen servants to intercede with His permission. Therefore, there is no common ground between the Muslims’ view of intercession and that of the polytheists or the Jews. Indeed, it can be argued that the very idea of requesting intercession from good servants of God and with the permission of God is an embodiment of the unity of God.
Second, some verses attest to and establish the occurrence of intercession on the Day of Judgement but based on Allah’s permission: “Who is it that may intercede with Him except with His permission?” (Qur’an 2: 255)
Third, to understand the Qur’anic viewpoint, related verses must be considered. And through careful attention to the term “nor friendship,” we understand that God negates intercession based on friendship ties, not intercession itself. In other words, on the Day of Resurrection, ties of friendship among the disbelievers will be cut while those amid the pious will be maintained:
To sum up the discussion on the four categories of verses on intercession, we say:
Firstly: Intercession is the right of the Almighty Allah and it is limited only to Him and in this aspect has no fixed limit, since He is the true owner of all existing things. Thus, the reward and punishment of people on Judgment Day is also at the discretion of Almighty Allah and no one can interfere in it, except through His permission and approval. Therefore, intercession is also under His discretion.
Secondly: Other than the Almighty Allah other people may also intercede, but subject to the fact that Almighty Allah should accord them permission to intercede and that He should accept their intercession.
Thirdly: Those who would be permitted to intercede are only those who can intercede; as Almighty Allah has approved their intercession. Therefore, intercession is not without criterion and it originates from the particular circumstances of one who is to be interceded for.
Of course, intercession is the right of the Almighty Allah and it is limited only to Him and in this aspect has no fixed limit, since He is the true owner of all existing things. However, He out of His mercy gave such a right to other beings such as the Angels, Prophets and Saints of Allah.
Intercession in Hadith
In addition to the Qur’an, the concept of intercession is clearly mentioned in hadiths. The reality of intercession has been approved and explained in these narrations, these narrations are too numerous to be included in this short writeup. However, we will refer here only to some Shi‘a and Sunni hadiths.
In Musnad of Hanbal, the Prophet (PBUHH) was reported to have said: “God blessed me with five privileges… one of which is [the right to make] intercession and I have secured it for my people. Intercession will be for those who do not commit polytheism.” (Ahmad b. Hanbal, al-Musnad, vol.1 p.301; Al-Nasa’i, Sunan, vol.1 p.209) Similarly, Allamah Majlisi in his famous book of hadith “Bihar al-Anwār” reported “Three groups make intercession for sinners before God and their intercession will be accepted: Prophets (peace be upon them), scholars of religion, and the martyrs.” (Al-Majlisi, Bihar al-Anwār, vol.8 p.34)
NOTE:
Meanwhile, it is pertinent to mention at this juncture that intercession is based on the special mercy of God. However, from the Qur’an, it can be understood that some issues are obstacles that prevent one from benefiting from intercession. Some groups who are deprived of intercession are as follows:
- Disbelievers and polytheists
- Traitors
- Hypocrites
- Oppressors
- Enemies of the Ahl al-Bayt (PBUH)
- Deniers of the leadership of Imam ‘Ali (PBUH) and other Imams
- Those who harassed the progeny and children of the Prophet
- Deniers of intercession
- Those who do not take prayer seriously
- Those who abandon prayer
Conclusion:
Regarding the Qur’anic verses and hadiths of the Prophet (peace be upon him and his family) and his pure Household (peace be upon them), intercession cannot be rejected as a whole. The Almighty Allah has promised it to sinners and He would definitely keep His word. At the same time, it is important to note that intercession will not be like a business deal without criteria and based on whims without any eligibility for one who is interceded for. Rather, it is divine grace by the chosen servants of Allah to those who deserve it among His servants.
Similarly, the promise of intercession is not such that should abrogate the foundations of Islamic laws and religious duties as a result of which in the hope of intercession, people commit all sorts of sins. Therefore, it is but a great fallacy and a satanic deception to avoid religious duties and to consider sins as minor hoping in the intercession of intercessors.
