6) Intercession

Linguistically speaking, the word "intercession" means seeking and asking. Technically, it means asking for goodness for others. It is said that it means (in Arabic) "even" which is the opposite of"odd;' as ifthe intercessor joins his request to the request of the person for whom he intercedes. If its conditions are fulfilled, intercession becomes a right. These conditions involve that it should be endowed by Allah, and that He is pleased with the one interceded for. Allah, Exalted be He, says: ~nd how many angels there are in the heavens whose intercession will not avail at all except [only] after Allah has permitted [it] to whom He wills and approves." (Quran: An-Najm: 26) The above verse illustrates that the intercession cannot be useful without attending to two conditions. First, the permission granted by Allah to the intercessor, as intercession belongs to Him entirely; He says: (Quran: Az-Zumar: 44) Second, Allah be pleased with the one interceded for; that is, this one believes in the Oneness of Allah. This is because a polytheist can never benefit from intercession, as Allah, Exalted be He, says: «So there wiU not benefit them the intercession of[any] intercessors:' (Quran: Al-Muddaththir: 48) This proves the falsehood of those who seek intersession from dead people, and try to get near to them through any means: Concerning their predecessors, Allah says: "And they worship other than Allah that which neither harms them nor benefits them, and they say, 'These are our intercessors with Allah••:" (Quran: yftnus: 18) Allah, Exalted and Glorified be He, also says: "Or have they taken other than Allah as intercessors? Say, (Even though they do not possess [power over] anything, nor do they reason?' Say, 'To Allah belongs [the right to allow] intercession entirely. To Him belongs the dominion of the heavens and the earth...'" (Quran: Az-Zumar: 43-44) Our Prophet (PBUH) has been granted the right of intercession, so he will intercede for those concerning whom Allah has permitted it. Shaykhul-Islim Ibn Taymiyah (may Allah have mercy on him) said: "The Prophet (PBUH) has three intercessions: The first intercession is for all the people gathered on the Day of Resurrection to be judged, after the other Prophets such as Adam (Adam), Nub. (Noah), Ibrahim (Abraham), Mtls£1 (Moses). 'ls£1 Ibn Maryam (Jesus, son ofMary) would refuse to intercede. The second intercession is for the people ofParadise so that they may be admitted to Paradise. These two types ofintercession are specific for the Prophet (PBUH) alone. The third intercession is for those who deserve Hellfire. People are interceded for, so that they may not be cast down into it. Those who have already entered hell are interceded for so that they may be taken out ofit. This kind ofintercession is given to all prophets, the righteous, and others." Shaykhul-Islim Ibn Taymiyah (may Allah have mercy on him) added: "Asfor the Prophet's intercessionfor the people who commitsinsfrom among his nation, it is a matter agreed upon by the Companions, 26 their righteous Successors. the Four Imams of the Muslims, and others. However, it is denied by many innovators like AI-Khaw£1rij (Kharijites). Al Mu'tazilah (Mutazilites). and Az-Zaydiyyah27. Those sects believe that whosoever is judged to enter the Hellfire cannot be withdrawn from it whether by intercession or anything else. Those also say that whosoever is admitted into Paradise will not be admitted into Hellfire and vice versa. According to their doctrines. reward and punishment cannot be coupled concerning one person." Shaykhul-IsIim Ibn Taymiyah went on illustrating their claims saying: "Those who deny intercession base their claim on the verse that reads, ~nd fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it.. .' (Quran: Al-Baqarah: 48). the verse, ~ .. Before there comes a Day on which there is no exchange [i.e., ransom] and no friendship and no intercession•..' (Quran: Al-Baqarah: 254), the verse, ~ •• For the wrongdoers there will be no devotedfriend and no intercessor [who is] obeyed: (Quran: Ghafir: 18) and the verse, (So there will not benefit them the intercession of[any] intercessors: (Quran: Al-Muddaththir: 48) To such claims, the Adherents ofthe Sunnah say that these verses clarify two matters: Firstly, intercession does not benefit polytheists, as Allah, Exalted be He, says, «[And asking them], (What putyou into Saqar?28, They will say, (We were not ofthose who prayed, nor we used tofeed the poor. And we used to enter into vain discourse with those who engaged [in it], and we used to deny the Day ofRecompense - until there came to us the certainty [i.e., death]: So there will not benefit them the intercession of [any] intercessors:' (Quran: Al-Muddaththir: 42-48) The kind of people intended here will certainly not benefit from the intercession of any intercessors because they have disbelieved. Secondly, intercessionin the aforementioned verses denies what the polytheists allege as well as the innovators among Muslims and the People of the Scripture, who think that some creatures of Allah enjoy a higher rank in His Sight which makes them able to intercede before Him without His permission, the same as people intercede for each other in this world:'