Date :Friday, October 24th, 2014 | Time : 06:17 |ID: 15834 | Print

Intercession – in light of the Quran – by Muhammad Tejani



The possibility of intercession for the sinner on the day of judgement is quite obvious from the repeated declaration from the Holy Quran. Declarations are so clearly worded that no one can misinterpret them otherwise.

Who is that who can intercede with Him but with His permission (Q. 2 –255)

It means intercession is allowed with God, but only by those who are authorized or who earn the title to it by their unique virtues. Who else could be more entitled to this divine grace and unique privilege than the Apostle of God and his Ahlul-beit.

The point is that the one who sincerely seeks to know the truth, a straight answer with simplistic logic will certainly suffice. But to one who wants to go on arguing merely for arguments sake, even the Apostle of God could not satisfy.

On the day of judgement no intercession shall avail, except of him the Beneficent Lord allows and whose words He (GOD) is pleased with (20- 109)

The above verses are too clear to create any doubt against dear ones, to the Lord having authority from Him to intercede.

Similar verses about intercession being allowed to particular ones are there e.g.:

They shall not own intercession. , save he who has covenanted with the Beneficent God (Q. 19 –87)

It is made clear here that redemption or intercession is a fact but reserved for only those who earned covenant with Lord to do it.

Intercession means to approach Him can be none other than by the Holy Prophet and those God commission to be his successors.

The Prophet declared to liken of “My Household “is like Ark of Noah, whoever gets into it is saved and whoever stayed away from it is drowned.

God himself enjoins man to seek medium unto him:

Ye who believe! Fear God and seek the means of approach unto him (Q. 5- 35)

Many Sunni Ulema like Hafidh Bu Nu’aim Isfahani in his “Nuzulul Qura’an Fi Ali, Hafidh Abu Baakr Shirazi in his “ Maa Nazala Qura’an Fi Ali, Hafidh Abu Tha’labi in his “Tafsir “ say that “ Wasila “ (means of approach) in the above verse means the descendants of the Holy Prophet.

All in all, not knowing the difference between “Mawaddat “(i.e. love or

Friendship) and “Uboodiyaaah “(i.e. worship) it has been necessary to seek clarification.

“Mawaddat “practiced by those attached to Ahlul – Bait has always been represented as “Ubooodiyah”, just to condemn attachment to the Holy Ones as “Shirk” (polytheism) whereas only the devotees of the Aahlul – Bait are Muslims in the true and strict sense of the term as they worship none but the One and only one true God and love the Prophet and his Household and remain devoted too them under the divine ordinance.

“Say unto people; O Apostle Muhammad! I seek not of you any “Ajr” (compensation) for it (the service of Apostleship) save love of my relatives. (Q. 42 –43)

Under above ordinance from the Lord, none who does not pay the Holy Prophet the

“Ajr” in love and devotion to the Ahlul –Bait demanded by Him can never be a Muslim at all. In short, Mawaddaat is purposely termed as “Uboodiyah” to blackmail his followers. The critics brand the Shias as “Mushrriqeen” since the latter seek intercession of the Holy Prophet and his Household.

The misleading question which the critics raise, in that way should not seek the help he needs direct to God? This question itself has an answer that when such devotees of God (The critics) get ill, why do go to the doctor? Why not depend on God for the cure and avoids means of the doctor, when the doctor is not the actual curer. The great French surgeon Abross Pare once said, ‘I apply the dressing but God heals the wound.

No, they do it because they have to seek a means or a medium and they do it because they cannot avoid it.

0 replies

Leave a Reply

Want to join the discussion?
Feel free to contribute!

Leave a Reply

Your email address will not be published. Required fields are marked *