Shafā'at

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What is the meaning of intercession (shafā'a), and who are those who intercede?


Intercession refers to a person of elevated status mediating on behalf of someone in need of advocacy, which can signify either "intercession for guidance" or "intercession for forgiveness."

Intercession does not promote sinning; rather, the person seeking it must possess certain meritorious qualities to benefit from it. Fundamentally, the relationship between the seeker and the intercessor is based on the principle that the individual alone lacks the capacity for elevation and requires the intercessor's spiritual power.

According to Quranic verses and hadith, those who can intercede include the Prophet peace and blessings of Allah be upon him, other prophets (a), the immaculate members of the Prophet's family (Ahl al-Bayt), believers, children, scholars, the Quran, and angels. However, polytheism (shirk), enmity toward the Prophet peace and blessings of Allah be upon him and the Ahl al-Bayt, deception, and neglect of prayer are considered barriers to intercession. Divine intercession manifests as forgiveness, and the intercession of others does not conflict with divine forgiveness, as it is God who grants permission to intercessors. This serves as both a reward for those near to God and a means of salvation for His servants.

Lexical and Terminological Meaning

Intercession (shafā'a) in Arabic derives from the root "sh-f-'" (شفع), meaning «ضمّ الشيء الي مثله؛ to join one thing to another, to add something to another.». Its opposite is "w-t-r" (وتر), signifying singularity and isolation. Intercession thus refers to the act of a superior and more powerful person assisting a weaker one. Intercession is used in two main contexts:

  1. Intercession in the general sense: This refers to an intercessor of high status and influence changing the decision of an authority regarding the punishment or reward of a subordinate.
  2. Intercession in religious terminology: This indicates that the beneficiary of intercession creates conditions to escape an unfavorable situation warranting punishment. Through their connection with the intercessor, they attain a favorable position, becoming worthy of forgiveness.

Types of Intercession

According to Murtaḍā Muṭahharī, intercession comprises two types:

  • Intercession of Guidance (Shafā'at Rahbarī).
  • Intercession of Forgiveness (Shafā'at al-Maghfira).

The intercession of guidance encompasses deliverance from punishment, acquisition of good deeds, and elevation in spiritual rank. This type applies to the virtuous and pure among God's servants.

The intercession of forgiveness serves to remove punishment and forgive sins, ultimately leading to the attainment of good deeds. Regarding this form, the Prophet peace and blessings of Allah be upon him said: «I have reserved my intercession for the grave sinners of my community, while the righteous will not be reproached.».[1]

Philosophy of Intercession

Main article: The truth of intercession

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Divine punishments, whether in this world or the hereafter, are not motivated by vengeance but serve to ensure compliance with divine laws and foster human perfection. Conversely, the path to redemption should not be completely closed to sinners. They must have opportunities for reform and return to God, purity, and righteousness. Intercession maintains this balance and provides a means for sinners to find their way back.[2]

In essence, one who requires an intercessor lacks sufficient strength to achieve their goal independently; thus, they combine their limited power with that of the intercessor to attain their objective. Without this combination, their insufficient strength would prevent them from reaching their goal.[3]

Fundamentally, intercession represents a being capable of growth seeking aid from a superior being. However, the seeker must not descend so low spiritually that they lose their capacity for elevation, thereby forfeiting the possibility of transformation into a pure being.[4]

Intercession in the Quran

Main article: Intercession in the Quran

The Quranic verses addressing intercession can be categorized into three groups:

  • Verses That Appear to Deny Intercession: ﴾أَنْفِقُوا مِمَّا رَزَقْناکُمْ مِنْ قَبْلِ أَنْ یَأْتِیَ یَوْمٌ لا بَیْعٌ فِیهِ وَ لا خُلَّه وَ لا شَفاعَه؛ O believers! Spend from what We have provided you before a Day comes wherein there will be no trading, friendship, or intercession. Indeed, the disbelievers are the wrongdoers.﴿، ﴾وَ لا یُقْبَلُ مِنْها شَفاعَه؛ neither shall intercession be accepted from it,﴿، ﴾فَما تَنْفَعُهُمْ شَفاعَه الشَّافِعِینَ؛ So the intercession of intercessors will not benefit them.﴿(Al-Muddaththir:48).
  • Verses That Establish Intercession as God's Exclusive Right: ﴾ما لَکُمْ مِنْ دُونِهِ مِنْ وَلِیٍّ وَ لا شَفِیعٍ؛ You have no protector or intercessor besides Him. Will you not then reflect?،﴿(As-Sajda:4)، ﴾قُلْ لِلَّهِ الشَّفاعَه جَمِیعاً؛ Say: 'Even though they have no power over anything﴿(Az-Zumar:44)
  • Verses That Make Intercession Conditional Upon Divine Permission: ﴾مَنْ ذَا الَّذِی یَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ؛ Who can intercede with Him except by His permission?﴿، ﴾وَ لا تَنْفَعُ الشَّفاعَه عِنْدَهُ إِلَّا لِمَنْ أَذِنَ لَهُ؛ No intercession benefits with Him except for one whom He permits.﴿

Upon examining these verses collectively, it becomes apparent that those seemingly denying intercession do not reject it absolutely. Rather, they establish that intercession exists only with divine permission and approval, and they preclude unconditional intercession for all sinners. Moreover, the verse ﴾فَما تَنْفَعُهُمْ شَفاعَه الشَّافِعِینَ؛ So the intercession of intercessors will not benefit them.﴿(Al-Muddaththir:48) actually affirms the existence of both intercession and intercessors.

Intercession in Other Islamic Schools of Thought

Salafists

The Salafists accept intercession as an Islamic principle, like other Muslims, and believe that the Prophet (peace and blessings of Allah be upon him) will intercede for the sinners of his community. However, they maintain that seeking intercession in this world is forbidden, as they believe that only God has the power to intercede. Thus, requesting intercession from another being would constitute polytheism (shirk).[5]

Mu'tazilites

The Mu'tazilites argue that intercession (shafā'a) only increases rewards but does not result in the forgiveness of sins. They base their argument on this Quranic verse: ﴾أَفَمَنْ حَقَّ عَلَیْهِ کَلِمَةُ الْعَذَابِ أَفَأَنْتَ تُنْقِذُ مَنْ فِی النَّارِ؛ Can you then save one against whom the decree of punishment has been justified? Can you rescue one who is in the Fire?﴿.

According to their interpretation, none can save those deserving punishment from hellfire, not even the Prophet (peace and blessings of Allah be upon him), as explicitly stated in the Quran.

Shaykh al-Mufīd, responding to this position, explained that those who believe in intercession do not claim that the Prophet peace and blessings of Allah be upon him directly saves the deserving of punishment. Rather, it is God who, honoring the Prophet peace and blessings of Allah be upon him, releases them from punishment.[6]

Ash'arites

The Ash'arites, a major Sunni theological school, maintain, contrary to the Mu'tazilites, that intercession also leads to sin forgiveness. 'Abd ar-Raḥmān ibn Aḥmad al-Ījī, a prominent Ash'arite scholar, states in his work al-Mawāqif that intercession represents a consensus of the Muslim community (ijmā' al-umma) and enables the remission of major sins.[7]

Furthermore, prophetic traditions and the Quranic verse ﴾وَاسْتَغْفِرْ لِذَنْبِکَ وَلِلْمُؤْمِنِینَ وَالْمُؤْمِنَاتِ؛ ...and seek forgiveness for your sin and for the believing men and women﴿ demonstrate that seeking forgiveness for others not only establishes intercession's validity but also its efficacy in absolving sins.

Intercessors

According to Quranic verses, the intercession of God's close servants (awliyāʾ Allāh) is subject to divine permission. Various hadith identify the intercessors on the Day of Judgment:

  1. The Prophets (a) and Prophet Muḥammad peace and blessings of Allah be upon him: The prophets (a) are among the intercessors, with the Prophet of Islam (s) holding a special position of intercession (shafā'a). Both Sunni and Shia traditions affirm this. According to Imam al-Ṣādiq (a), while all prophets (a) and messengers (a) require divine permission to intercede, Prophet Muḥammad (s) received this authorization before the Day of Judgment. Primary intercession is reserved for him and the Imams (a) from his lineage, followed by other prophets (a).[8]
  2. The Ahl al-Bayt (a): Regarding the verse ﴾فمالنا من شافعین و لا صدیق حمیم؛ Now we have no intercessors, nor a close friend.﴿(al-Shu'arā':100-101), Imam al-Ṣādiq (a) explains that the intercessors are the Imams (a) and their devoted followers.[9]
  3. The Believers: Numerous hadith mention believers' intercession, including that of stillborn children.[10] The Prophet (s) said: «Do not belittle the poor among 'Alī's (a) followers and his family's adherents, for each will intercede for multitudes as numerous as the tribes of Rabī'a and Muḍar.»[11]
  4. The Scholars: Imam al-Ṣādiq (a) said: «On the Day of Judgment, God will resurrect the scholar and the worshipper. The scholar will be told: 'Stand and intercede for people as a reward for teaching them...».[12]
  5. The Pilgrims to Imam al-Ḥusayn's (a) Shrine: Imam al-Ṣādiq (a) stated: «The visitors to Imam al-Ḥusayn's (a) shrine will be told: 'Take those you love by the hand and lead them to paradise.».[13]
  6. The Angels
  7. The Quran

Obstacles to Intercession

Hadith identify several factors that preclude intercession:

  1. 1. Polytheism (shirk): The Prophet (peace and blessings of Allah be upon him) said: «My intercession will reach, God willing, those who die without associating partners with God.».[14]
  2. 2. Deception: The Prophet peace and blessings of Allah be upon him said: «Whoever deceives Arabs will not receive my intercession nor attain my friendship.».[15]
  3. 3. Religious Extremists (ghulāt): The Prophet peace and blessings of Allah be upon him declared: «Two groups will not receive my intercession: an oppressive ruler and the religious extremist (ghālī) who deviates without repentance.»(((Qurb al-asnād, p. 64; see also al-Khiṣāl, p. 63, and Mustadrak al-Wasāʾil, vol. 12, p.)))
  4. 4. Enmity toward the Ahl al-Bayt (a): Imam al-Ṣādiq (a) said: «The believer intercedes for his close ones, except for the declared enemy (nāṣibī) of the Ahl al-Bayt (a). Even if all prophets (a) and nearest angels interceded for such a person, their intercession would be rejected.».[16]
  5. 5. Neglect of Prayer: Imam al-Ṣādiq (a), citing the Prophet peace and blessings of Allah be upon him, said: «My intercession will not reach one who neglects prayer.».[17]
  6. 6. Denial of Intercession: Imam al-Riḍā (a) reported that Imam 'Alī (a) said: «One who denies the Prophet's peace and blessings of Allah be upon him intercession will not receive it.».[18]

Intercession and Forgiveness Main Article

See also: Intercession as a Manifestation of Divine Mercy

Intercession is synonymous with divine forgiveness (maghfira). When attributed to God, the source and bestower of all grace and mercy, it is termed "forgiveness." However, when associated with the intermediaries and channels of divine mercy, it is designated as "intercession."

Since all perfections belong exclusively to God and are bestowed upon others through His permission and will, there is no contradiction between divine forgiveness and the conditional intercession granted to the prophets (a) and other favored servants, with His authorization. God has ordained that certain servants, by virtue of their proximity and honor before Him, receive the reward for their steadfastness.

References

  1. ↑ Muṭahharī, Murtazā, Majmū‘a-yi Āthār, chāp-e panjom, Intishārāt-e Ṣadrā, j 1, ṣ 247.
  2. ↑ Makāram Shīrāzī, Nāṣir wa Sāyir Hammakārān, Tafsīr-e Nemūna, Dār al-Kutub al-Islāmiyya, 1371 sh, j 1, ṣ 233, j 28.
  3. ↑ Ṭabāṭabā’ī, Sayyid Muḥammad Ḥusayn, Tafsīr al-Mīzān, tarjuma: Muḥammad Bāqir Hamadānī, j 1, ṣ 211.
  4. ↑ Subḥānī, Ja‘far, Ā’īn-e Wahhābiyyat, Jāmi‘a-ye Mudarrisīn, 1364 sh, ṣ 258; Ja‘farī, Muḥammad Taqī, Tafsīr wa Naqd wa Taḥlīl-e Masnawī, chāp-e dovvom, 1351 sh, j 7, ṣ 387.
  5. ↑ Subḥānī, Ja‘far, Ā’īn-e Wahhābiyyat, ṣ 260, Qom, Daftar-e Intishārāt-e Islāmī, 1364 sh.
  6. ↑ Al-Ḥasanī, Hāshim Ma‘rūf, Shī‘a dar Barābar-e Mu‘tazila wa Ashā‘ira, ṣ 299, Mashhad, Āstān-e Quds-e Raḍawī, chāp-e sevvom, 1379 sh.
  7. ↑ Ījī, ‘Aḍud al-Dīn, Mawāqif, ṣ 508, Bayrūt, Dār al-Jīl, chāp-e awwal, 1997 m, bī-tā.
  8. ↑ Ṭabāṭabā’ī, Sayyid Muḥammad Ḥusayn, Tafsīr al-Mīzān, tarjuma: Mūsawī Hamadānī, j 1, ṣ 238.
  9. ↑ Mūsawī Iṣfahānī, Mikyāl al-Makāram, tarjuma: Sayyid Mahdī Ḥā’irī Qazwīnī, chāp-e Negin, j 1, ṣ 453; wa Majlisī, Muḥammad Bāqir, Biḥār al-Anwār, j 8, ṣ 42.
  10. ↑ Ṭabāṭabā’ī, Sayyid Muḥammad Ḥusayn, Tafsīr al-Mīzān, tarjuma: Mūsawī Hamadānī, j 1, ṣ 238.
  11. ↑ Mikyāl al-Makāram, j 1, ṣ 454; Biḥār al-Anwār, j 8, ṣ 59.
  12. ↑ Mikyāl al-Makāram, j 1, ṣ 454; Biḥār al-Anwār, j 8, ṣ 59.
  13. ↑ Mikyāl al-Makāram, j 1, ṣ 444-445; wa Biḥār al-Anwār, j 101, ṣ 27.
  14. ↑ Musnad Aḥmad, j 2, ṣ 426; wa bih naql az al-Ilāhiyyāt, j 2, ṣ 854.
  15. ↑ Musnad Aḥmad, j 1, ṣ 72; wa bih naql az al-Ilāhiyyāt, j 2, ṣ 854.
  16. ↑ Thawāb al-A‘māl, lil-Ṣadūq, ṣ 251, bih naql az Subḥānī, Ja‘far, al-Ilāhiyyāt, j 2, ṣ 845.
  17. ↑ Wasā’il, j 3, ṣ 17, bāb al-Shī‘a, bābhā-ye A‘dād-e Farā’iḍ wa Nāfila-hā-ye Ān, ḥadīth 10.
  18. ↑ ‘Uyūn Akhbār al-Riḍā, j 2, ṣ 66, bih naql az Subḥānī, Ja‘far, al-Ilāhiyyāt, j 2, ṣ 846.
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