Theological Instructions

LESSON FIFTY-NINE: INTERSSESION

Introduction

One of the privileges devoted by God to the believers, is that if a believer protects his faith until death, and does not commit any sins which lead to the removal of prosperity, bad luck, and eventually doubt and denial (of God), thus dying a believer in God, he will not meet with eternal punishment. His minor sins will be forgiven as a result of him avoiding major sins, and major sins will be forgiven via a complete and acceptable repentance. However, if one does not succeed in performing such repentance, his involvement in worldly troubles and disasters may lighten his load of sin and the life between this world and the Hereafter together with the first stages of Resurrection will remove his impurities. Nevertheless, if there are still some impurities in the believer, he will be saved from Hell through intercession - the greatest Divine blessing represented particularly by the Prophet (s), and his noble family members (a) (The Prophet (s) maintains that:

“I have saved my intercession for those among my nation who commit major sins.” (Bihār al-Anwār:Vol. 40:378) According to a number of traditions, a praised position (Maqām Mahmūd) (Refer to al-Isrā’:79), promised to the Prophet in the Holy Qur’an, is the position of intercessor. Moreover, the noble verse below refers to God’s forgiveness presented to deserving people through the Prophet’s intercession: “Soon your Lord will give you [that with which] you will be pleased” (al-Duhā:5)

Therefore, the guilty believer’s greatest and last hope is intercession; however, they should always keep themselves alert, and fear committing a sin which may bring them bad luck and disbelief at the time of death. They should also be concerned over their interest in worldly affairs and that (may I seek God’s shelter) they may die whilst feeling hatred towards God because they assumed that it was He who caused separation between them and their beloved.

The concept of intercession

he term ‘shafā’ah’ the Arabic word for ‘Intercession’ is derived from the word ‘Shaf’’ meaning ‘associate’. In Arabic conversations, the term is used when an honorable person asks a noble individual to ignore the guilt of a criminal or to increase the reward of a servant. The term intercession has, presumably been used in such conditions because the guilty person does not deserve forgiveness without such help, as indeed the servant does not deserve reward; however, the association of an intercessor’s request makes them deserving.

In usual situations, the reason why one accepts the request of an intercessor is to avoid him becoming annoyed; this might, in turn, cause one to be deprived from the pleasures of the intercessor’s companionship or services, or it might even cause harm from the side of intercessor. The dualists, who associate human characteristics such as the need for companionship with a spouse, maids, friends, and colleagues, or fear from one’s partners and mates, present their requests to their imaginary gods to attract God’s attention or to protect them from His anger. They also

worshipped Angels and Jinn or bowed down before idols and statues and said:

These are our intercessors with God. (Yūnus:18, see also: al-Rūm:13, al-An’ām:94, al-Zumar:44) Or they said: “We only worship them so that they may bring us near to Allah” (al- Zumar:3). The Holy Qur’an in rejecting such ignorant ideas maintains: “It shall not have any guardian besides Allah, nor any intercessor” (al-An’ām:70, see also: al- An’ām :51, al-Sajdah:4, al-Zumar:4) Nevertheless, rejecting such intercessors or intercession does not mean the total rejection of intercession, as there are verses in the Holy Qur’an, which prove that ‘God permits intercession’. There are also some verses, which state the conditions for the intercessors aswell as the subjects of intercession. The Holy Qur’an maintains that acceptance of the intercessors’ request is not due to fright or need, rather it is a gate God Himself has opened for those who have the least merit for receiving His eternal mercy; He has nevertheless, identified some conditions and limitations for such intercession. Therefore, the difference between belief in true intercession and in the false one is the same as the difference between management and political authority by God’s permission, and management and political authority independent from Him is discussed in the section on monotheism (See lesson 16).

The word intercession is sometimes used in a more general term including the representation of any pleasurable effect in an individual’s life initiated by a third party. This applies to parents who may function as intercessors for their children or vice versa, and in the same way to teachers for their students, or even to a muizzin (one who calls people for prayers) for those who have remembered prayers and gone to the mosque after hearing his voice. In fact, the same good effects of the above cases represent as intercession and help in the Resurrection.

Another point is that ‘asking for forgiveness’ by others for the sinners in this world is a kind of intercession. Even praying for others and asking God for the fulfillment of their needs is a type of intercession with God because they are all mediations between God and His servants in allowing them to receive a benefit or preventing them from receiving harm.

Conditions of Intercession

As pointed out above, the main condition for the performance of or being the subject of intercession is God’s permission. The Holy Qur’an maintains:

“Who is it that may intercede with Him except with His permission” (al- Baqarah:255). In addition, the Holy Qur’an claims: “There is no intercessor except by His leave” (Yūnus:3).

Also:

“Intercession will not avail that day except from Him whom the All-beneficient allows and approves of his word” (TāHa:109). The Holy Qur’an also claims:

“Intercession is of no avail with Him except for those whom He permits” (Saba’:23)

The above verses generally prove God’s permission as a prerequisite for intercession; however, they do not have anything to do with the characteristics of its subjects. Other verses, nevertheless, provide more clarified conditions for both sides (the intercessors and the subjects of intercession). For example:

“Those whom they invoke besides Him have no power of intercession except those who are witness to the truth and who know [for whom to intercede]” (al-Zukhruf:86) The phrase ‘someone who testifies to the truth’ might refer to the (Angel) witnesses who are aware of the servants’ deeds and intentions through God’s teachings and can witness the quality and value of their deeds. Moreover, as it is understood from the proportion between religious statements and their subjects, the intercessors should be knowledgeable so as that they can recognise whether one deserves intercession or not.

Certainly amongst those who possess both characteristics are our innocent Imams.

Moreover, it is understood from some verses that the subjects of intercession should have acquired God’s satisfaction. As stated in the Qur’an as follows: “and they do not intercede except for someone He approves of” (al-Anbiyā’:28)

Also:

“How many an angel there is in the heavens whose intercession is of no avail in any way except after Allah grants permission to whomever He wishes and approves of” (al-Najm:26) Clearly, God’s satisfaction towards one who is the subject for intercession does not mean that all his deeds are acceptable, as in that case there would be no need for intercession; it rather means that the person himself should be satisfactory with respect to his faith and religion. The above point has been commented on in the same way in the traditions.

Moreover, in several verses the characteristics of those who are not included for intercession have been discussed. For example, Qur’an al-Shu’arā:100 quotes the dualists as saying:

We have no intercessor. In Qur’an al-Muddaththir:40-48, it maintains that when the sinners are asked as to why they entered Hell, they refer to their abandonment of prayer (Imam Sadiq (a) in the last minutes of his precious life stated:

“Our intercession does not reach those who do not respect prayers.” Bihar- Al-Anwar, Vol.4:3), postponement of giving help to the oppressed, and the denial of Resurrection as the main reasons. The Holy Qur’an then claims:

They will find no benefit out of the intercessors’ intercession. These verses clarify the point that the dualists and those who deny Resurrection, fail in worshipping God, refuse helping His needy servants and do not believe in the true principles, and will never be included amongst those worthy of intercession. Moreover, considering the fact that the Prophet’s ‘asking for forgiveness’ is a kind of intercession in this world, and that it will not be accepted (by God) for those who do not request it (Refer to al- Munafiqūn:5-6), it can be realised that those who deny intercession will not be included for it aswell. Such an idea has also been discussed in the traditions. (The Prophet (s):

“God will not include in my intercession those who do not believe in it” Bihar-Al-Anwar. Vol. 8 p.58 tradition 84).

To summarize, the main intercessor in addition to having permission by God to do so, should be free from sin and capable of evaluating the extent of obedience or rebellion in others. The true followers of such people can possess some lower levels of intercession under their dominance; such followers are included amongst the martyrs and pious people (Those who believe in God and His prophets will be near their Lord with the martyrs and the pious).

Furthermore, one deserves to be the subject of intercession if he in addition to being permitted by God, has true belief in God, His prophets, Resurrection, and whatever God has sent to His prophets.

Questions

  1. Explain what is meant by intercession and in what ways it is used.

  2. Discuss the difference between true intercession and false intercession.

  3. What are the conditions for an intercessor?

  4. What are the conditions for a person who is subject to intercession?