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What is the view of Ahl al-Sunnah hadith regarding the matter of intercession (Shafa'at)? The concept of "Shafa'at" (Intercession) holds an important place in the hadith sources of Ahl al-Sunnah. In the two Sunni authentic collections (Sahih al-Bukhari and Sahih Muslim), independent chapters have been dedicated to intercession, in which the Prophet (SAW) plays a special role in the salvation of believers. These narrations form the primary basis of the Ahl al-Sunnah belief regarding intercession. In this response, the narrative viewpoint of Ahl al-Sunnah is reported relying on the texts of Sahih al-Bukhari, Sahih Muslim, and other reliable sources. The Principle of the Prophet’s (SAW) Intercession in the Hereafter In Sahih al-Bukhari, the famous hadith of the "Great Intercession" is narrated; after people turn to Adam, Abraham, Moses, and Jesus (AS) for intercession and they decline, the Prophet (SAW) receives the commission of the greatest intercession.[1] Intercession for the People of Major Sins In Sharh Sunan Abi Dawud, it is reported that the Prophet (SAW) said: "My intercession is for the people of major sins from my ummah." [2] The meaning of this hadith among Ahl al-Sunnah is that those who commit major sins (provided they possess faith and do not commit shirk) can benefit from the Prophet’s intercession. Intercession for the Salvation of Monotheists from the Fire In Sahih al-Bukhari, it is repeatedly stated that groups of monotheists, after the initial punishment, will be removed from the Hellfire through the Prophet’s (SAW) intercession or by Allah’s grace. [3] Ahl al-Sunnah consider these hadiths as types of intercession for alleviating punishment and exiting Hell. Intercession is Conditional upon Allah’s Permission Authentic hadiths in Sahih Muslim indicate that the Prophet (SAW) does not intercede without divine permission. [4] The meaning of this narration is that intercession is never independent; it is entirely dependent on Allah’s permission. Intercession Includes Some Inhabitants of Hell In Sahih Muslim, there is a famous hadith where the Prophet (SAW) said: "Then [the Prophet] sets off with them, and they follow him. To each of them, whether hypocrite or believer, a light is given. Then they follow him, and on the Bridge of Hell, there are hooks and thorns which Allah grabs whoever He wills. Then the lights of the hypocrites are extinguished, and the believers are saved. The first group to be saved consists of seventy thousand people whose faces shine like the full moon on the fourteenth night, and they will not be held accountable. Then those in the next rank will be like the brightest star in the sky [in terms of light]. And so on for the subsequent ranks. Then the intercession of others is permitted, and they intercede until everyone who says: 'La ilaha illallah' (There is no god but Allah) and has in his heart the weight of a grain of barley of good is brought out of the Fire. Then they are placed in the courtyards of Paradise." [5] The Issue of "Seeking Intercession in the World" Historically, Ahl al-Sunnah have two streams: The Majority of Traditional Juridical Schools (Hanafi, Maliki, Shafi'i, and part of the Hanbalis): Based on narrations of the Companions’ seeking intercession (Tawassul) through the Prophet (SAW) during his lifetime and after his death (such as the hadith of the blind man seeking Tawassul, [6] the narration of Umar ibn al-Khattab seeking Tawassul through Abbas, [7] and the narration of Aisha’s instruction to seek Tawassul through the Prophet’s grave to relieve a famine[8]), they consider seeking intercession and Tawassul permissible, as explicitly stated by Zayn al-Din al-Dahlan, a scholar of the Shafi'i school. [9] The School of Ibn Taymiyyah and its followers: They consider Tawassul and seeking intercession from the Prophet (SAW) after his death to be an innovation (Bid'ah). [10] Based on the collection of authentic Ahl al-Sunnah hadiths, especially in Sahih al-Bukhari and Sahih Muslim, the following principles are certain: The principle of the Prophet’s (SAW) intercession in the Hereafter is certain and prominent. Intercession occurs with Allah’s permission, and the Prophet (SAW) does not intercede independently of Allah. Intercession includes the people of monotheism, and polytheists do not benefit from it. Intercession will include the situation of some inhabitants of Hell. There is a difference of opinion among Ahl al-Sunnah schools regarding seeking intercession in this world; however, the principle of the Prophet’s (SAW) Hereafter intercession is accepted by all. Conclusion: In authentic Ahl al-Sunnah hadith, the principle of the Prophet’s (SAW) intercession on the Day of Resurrection is fully accepted and emphasized. Sahih al-Bukhari and Sahih Muslim contain dozens of hadiths regarding intercession; including the Great Intercession, intercession for the people of major sins, and the intercession for the removal of a group of monotheists from the Hellfire. However, according to Ahl al-Sunnah beliefs based on these hadiths, intercession occurs only by Allah’s permission and is granted to those who have not committed shirk (associating partners with Allah). In their hadiths, the Prophet’s (SAW) intercession in the Hereafter is considered vast and effective but seeking intercession from anyone other than Allah in this world is a subject of difference among their schools of thought. [1] . Sahih al-Bukhari, Al-Bukhari, Vol. 9, p. 146. [2] . Sharh Sunan Abi Dawud, Al-Abbad, Abd al-Muhsin, Vol. 537, p. 3. «شَفَاعَتِي لِأَهْلِ الْكَبَائِرِ مِنْ أُمَّتِي» [3] . Sahih al-Bukhari, Al-Bukhari, Vol. 9, p. 121. [4] . Sahih Muslim, Muslim, Vol. 1, p. 182. [5] . Ibid, p. 177. [6] . Al-Mustadrak ala al-Sahihayn, Al-Hakim Abu Abdullah, Vol. 1, p. 707. [7] . Asad al-Ghabah, Ibn al-Athir, Abu al-Hasan, Vol. 3, p. 163. [8] . Wafa' al-Wafa bi Akhbar Dar al-Mustafa, Al-Samhudi, Vol. 4, p. 195. [9] . Al-Durar al-Saniyyah fi al-Radd ala al-Wahabiyyah, Zayn al-Dahlan, p. 37. [10] . Fatawa al-Lajnah al-Da'imah, Al-Lajnah al-Da'imah li al-Buhuth al-Ilmiyyah wa al-Ifta', Vol. 1, p. 145.

Is Intercession (Shafa'at) a Form of Discrimination Among Allah’s Servants? One of the significant questions regarding intercession is: If Allah is Just, why should some individuals be forgiven through intercession while others do not possess such an privilege? The apparent surface of this question suggests that intercession might be a form of discrimination or an exception to divine law. However, a closer examination of the concept of intercession reveals that this perception stems from a misunderstanding of its true nature. In the Islamic perspective, intercession does not mean setting aside justice; rather, it represents the manifestation of Divine Mercy alongside Justice. Divine justice dictates that no one should be subjected to reward or punishment without cause or merit. However, it must be noted that "merit" is not always uniform or on the same level. Human beings differ in terms of faith, deeds, intentions, their relationship with the Truth, and the extent of their disconnection or connection with Allah. Intercession in such a system is not for everyone and not absolute; rather, it is for a group whose bond with Allah has not been completely severed and who, in the essence of their faith or in certain aspects of their virtue and capability, have retained the potential for mercy.[1] Consequently, intercession is not a blind and indiscriminate gift; rather, it is a wise consideration for servants who, despite being tainted, still possess the capacity for return and purification. On the other hand, intercession only occurs with Allah’s permission. [2] This point is crucial because it demonstrates that the intercessor does not act independently of Allah, and there is no arbitrary privilege involved. In reality, intercession is Divine Mercy flowing through His chosen servants. Just as in the worldly realm of causes, Allah manages affairs through causes and intermediaries, [3] in the spiritual system, intercession is one of the Divine causes. Therefore, the existence of an intermediary does not negate justice; rather, it is a sign of order, wisdom, and the expansiveness of Allah’s mercy. If it is said that intercession is a form of discrimination, the response is that unjust discrimination occurs when a difference is made between two completely equal individuals without reason. However, such equality does not exist in the case of intercession. Those who fall under the scope of intercession are those who have, in some way, remained on the path of Truth, have not completely lost their faith, or at least retain the capability for return. [4] In contrast, those who have deliberately closed the path of Truth, harbored enmity against Allah and the Truth, or have no connection with faith and guidance, do not fundamentally fall within the realm of intercession. [5] Thus, intercession is not an unmerited privilege, but a response proportionate to the spiritual state of individuals. Furthermore, intercession has an educational role within religious logic. When a person knows that the path of return is not closed and that Divine Mercy is extended through His saints, they do not fall into despair and find motivation for self-reform. This hope, if understood correctly, does not encourage sin or embolden the person; rather, it saves them from complete downfall. [6] Therefore, intercession is not only not contrary to justice, but alongside justice, it is a manifestation of Divine Mercy, wisdom, and upbringing. Therefore, intercession has no conflict with Divine Justice, because it does not violate the law; rather, it is actualized within the framework of Divine law and by Allah’s permission. Unjust discrimination occurs when differences are made among individuals without criteria or merit; whereas intercession is based on faith, connection with the Truth, and the capacity for Divine Mercy. Thus, intercession is not only not unjust, but it is a sign that Allah, alongside Justice, has opened the door of Mercy for His servants. Conclusion: Intercession does not contradict Divine Justice. In Islamic logic, intercession does not mean arbitrary and unregulated interference in human destiny; rather, it signifies the flow of Allah’s mercy through a specific pathway and within defined conditions. Divine justice means that every individual receives reward or punishment based on their faith, actions, intentions, and merits. Intercession is one of the mechanisms that actualize this system, not a violation of it. Therefore, intercession is not "unjust discrimination," because it is not unconditional; rather, those who benefit from it are those who have, beforehand, maintained a connection with faith, Wilayah (spiritual authority/guardianship), and the path of guidance. [1] . Bihar al-Anwar, Allamah Majlisi, Vol. 8, p. 34. [2] . Ibid, p. 31. [3] . Mawahib al-Rahman fi Tafsir al-Qur'an, Al-Musawi Sabzevari, Sayyid Abdul-A'la, Vol. 1, p. 267. «فإنه تعالى أبى أن تجري الأمور إلّا بأسبابها» [4] . Al-I'tiqadat, Sheikh Saduq, p. 66. «اعتقادنا في الشفاعة أنّها لمن ارتضى اللّه دينه من أهل الكبائر و الصغائر...» [5] . Ibid p. 66 «و الشفاعة لا تكون لأهل الشك و الشرك، و لا لأهل الكفر و الجحود، بل تكون للمذنبين من أهل التوحيد». [6] . Al-Mizan fi Tafsir al-Qur'an, Allamah Tabatabai, Vol. 1, p. 165.

What is the Wahhabi view on intercession (Shafa’ah) and its theological critique? Wahhabism divides intercession into two categories: legitimate intercession, which is "requesting from Allah," and illegitimate intercession, which is "requesting from other than Allah." They believe that although Allah has granted the right of intercession to those close to His presence (such as the Noble Prophet (SAW)), requesting intercession from them is forbidden; because this request is considered a type of "supplication to other than Allah" and is thus polytheism.[1] Therefore, in their view, any request for intercession from other than Allah is pure polytheism, and no justification for it is accepted. They consider this viewpoint similar to the argument of the ancient polytheists, who said: "These idols, graves, prophets (AS), saints, angels, and intercessors are our intermediaries with Allah, and we seek their intercession." [2] In defending their position regarding intercession, Wahhabism states: If it is asked whether they deny the intercession of the Prophet (SAW) and seek dissociation from it, they reply: Never! Rather, he is the true Intercessor, whose rank of intercession is accepted, and hope for his intercession exists for everyone. However, they emphasize that all intercession is in Allah's hand, and the Prophet (SAW) only intercedes with Allah's permission; and Allah allows only those who have maintained monotheism (Tawhid) to intercede. Therefore, in their view, one should only request intercession from Allah, saying: "O Allah, do not deprive me of the Prophet (SAW)'s intercession." [3] Wahhabism does admit regarding intercession that requesting intercession from the Prophet (SAW) of Islam is unobstructed, both during his lifetime and on the Day of Resurrection. [4] In critiquing the Wahhabi view on seeking intercession from the Awliya, it must be said: If supplication (Dua) in its absolute sense of requesting a need is considered worship (as Wahhabism claims), then no human being, not even the Prophets (AS) would be counted among monotheists. Therefore, supplication must be accompanied by another element and stem from a specific belief regarding the one from whom supplication is made. Supplication is considered worship only when the supplicant’s intention includes specific elements that shape the nature of worship. These elements are: belief in the divinity of the one being asked, their lordship, and their ownership over the individual's destiny in this world and the Hereafter; even if that individual is a created being. The meaning of "supplication" in the noble verse, "So call not upon anyone along with Allah",[5] is not the general sense of asking others, but rather a "specific and limited supplication" that is synonymous with worship. The reason for this is the verse itself, which states: "And the mosques are for Allah." Furthermore, the hadith that says, "Supplication is the essence of worship"[6] does not refer to absolute supplication, but rather to "supplicating for Allah," which is considered the essence of worship. [7] Consequently, some great scholars have expressed various meanings for the word "Dua" in the Quran: 1. Supplication in the sense of worship, such as "... So do not invoke anyone with Allah." [8] The expression "with Allah" «مع اللَّه» indicates that the meaning is not to consider anyone as Allah’s equal or partner and not to worship them. Evidence for this is verse 20 of the same chapter (one verse apart), which says: "Say, 'I invoke my Lord and do not associate with Him anyone.'"[9] Every Muslim knows that "supplication" in this sense is exclusive to Allah, and there is no equal to Him; there is no doubt or hesitation in this. 2. Supplication in the sense of inviting or calling towards something, such as what is mentioned about Prophet Noah (AS), who said: "My Lord, indeed I called my people night and day. But my call only increased them in flight." [10] It is evident that this "supplication" and calling of his people was inviting them to faith, and this type of dua is equivalent to faith itself, and its performance was obligatory upon the Prophets of Allah (AS). 3. Supplication in the sense of requesting a need, which sometimes occurs through ordinary and common means, such as "And do not let the witnesses hesitate when they are invoked." [11] (When "witnesses" are summoned to give testimony, they should not refuse.) This summoning and supplication in ordinary matters is such that if anyone performs it, they certainly do not become an infidel, but rather fulfill their duty. But sometimes it occurs through non-ordinary means and miracles, which are of two types: Sometimes it is with the belief that the non-Allah has independent influence, and sometimes it is asking a great figure to request something from Allah for us. The first type is a form of polytheism, because independent influence belongs only to the Pure Essence of Allah; even ordinary causes and effects have whatever they have from Allah and exert effect by His permission. The Holy Quran says in this regard: "Say, 'Invoke those you claim [to be deities] besides Him; they do not possess [power to remove] harm from you or [power to effect] change.'"[12] No informed believing Muslim with faith holds such a belief about any of the Prophets (AS) or the Awliya of Allah. But the second type is the monotheism of the perfect human, meaning that one places someone as an intermediary and intercessor before Allah, recognizes the Cause of causes as Allah, sees everything in the grip of His power and will, but through seeking proximity to the Awliya of Allah, asks them to request a need from Allah before Him. This is the very essence of monotheism and faith in the absolute Divine will. The Holy Quran says: The Children of Israel came to Moses and requested that he ask Allah for a variety of foods (other than Manna and Quails): "And [recall] when you said, 'O Moses, we can never eat one [kind of] food. So call upon your Lord to bring forth for us from the earth its herbs and its cucumbers and its garlic and its lentils and its onions.'"[13] Moses never reproached them by saying, "Why did you call me with the address 'O Moses!' and why did you not ask Allah directly? This is polytheism and disbelief." Rather, he requested it from Allah, and it was answered, and the address "For you is whatever you asked for" was revealed from Allah. He only told them that they abandoned better food and went after less significant food.[14] Therefore, it cannot be said that every request is considered worship, and arguments based on verses and hadiths are not evidence for this claim. As mentioned earlier, supplication that is in the ruling of worship occurs only when the individual believes in the divinity and lordship of the one from whom they are requesting. [15] This point shows that the boundary between "ordinary supplication" and "worship" lies in the intention and belief of the supplicant, not merely in the act of asking. Conclusion The Wahhabi stance on explaining the concept of intercession is based on prohibiting the seeking of intercession from the friends of Allah (Awliya), which results from a misconception that conflates "supplication" (Dua) as the request for a need with "worship" (Ibadah). In Islamic theology, supplication is only considered polytheism (Shirk) and worship if there is a belief in the divinity (Aluhiyyah) and lordship (Rububiyyah) of the one being asked. Therefore, seeking intercession from the Prophet (SAW) or the Awliya is not considered worship or polytheism, as it lacks these pillars. The main boundary between the two lies in the intention and belief of the supplicant, not merely in the act of asking. [1] . Sharh Kashf al-Shubihat, Al al-Sheikh, Muhammad bin Ibrahim, p. 75. [2] . I'anat al-Mustafid bi Sharh Kit al-Tawhid, Al-Fawzan, Saleh bin Fawzan, Vol. 1, p. 236. [3] . Kashf al-Shubihat, Muhammad bin Abdul-Wahhab, p. 25. [4] . Siyana al-Insan min Waswasat al-Sheikh Dahl al-Han, Al-Sahsawani, Muhammad Bashir, p. 355. [5] . Jinn: 18 «وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا» [6] . Bihar al-Anwar, Allama al-Majlisi, Vol. 93, p. 300. «أنّ الدعاء مُخُّ العبادة» [7] . Al-Shafa'ah fi al-Kitab wa al-Sunnah, Al-Subhani, Sheikh Jafar, pp. 62-63. [8] . Jinn: 18 «وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا» [9] . Jinn: 2«قُلْ إِنَّما أَدْعُوا رَبِّي وَ لا أُشْرِكُ بِهِ أَحَداً» [10] . Nuh: 5-6 «قالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي‌ لَيْلًا وَ نَهاراً* فَلَمْ يَزِدْهُمْ دُعائِي إِلَّا فِراراً» [11] . Al-Baqarah: 282 «...وَ لا يَأْبَ الشُّهَداءُ إِذا ما دُعُوا...» [12] . Al-Isra: 56 «قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ فَلا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنْكُمْ وَ لا تَحْوِيلًا» [13] . Al-Baqarah: 61 «وَ إِذْ قُلْتُمْ يا مُوسى‌ لَنْ نَصْبِرَ عَلى‌ طَعامٍ واحِدٍ فَادْعُ لَنا رَبَّكَ يُخْرِجْ لَنا مِمَّا تُنْبِتُ الْأَرْضُ مِنْ بَقْلِها ...» [14] . Wahhaiat sar do rahy̱ (Wahhabism at a Crossroads), Makarim Shirazi, Naser, pp. 109-112. [15] . Al-Shafa'ah fi al-Kitab wa al-Sunnah, Al-Subhani, Sheikh Jafar, p. 65.

What is the view of Shia hadiths regarding intercession? The hadiths clearly establish intercession for the Prophet (SAW) and the Ahl al-Bayt (AS). In the Ziyarat Jami‘ah Kabirah, addressed to the Ahl al-Bayt (AS), it is stated: "You are the greatest path, the most upright way, the witnesses of the abode of perishability, and the intercessors of the abode of eternity".[1] This expression indicates that intercession is one of the primary attributes of Imamate: just as they are in this world the "سبیل" (path), "صراط" (way), and "شهید" (witnesses) over actions, in the Hereafter they are "شفعاء" (intercessors) in the abode of eternity. In the continuation of that same Ziyarat, the pilgrim says: «أشهد الله وأشهدکم أنّی… مستشفعٌ إلى الله عزوجل بکم»; meaning, I call Allah to witness and I call you to witness that I seek intercession from Allah Almighty through you. This expression both “establishes the right of intercession” for them and shows that intercession is originally requested from Allah, but through their “path.” In the Ziyarat of Imam Husayn (AS), a clear theme of this reality is seen: "O son of the Messenger of Allah, intercede for me before your Lord." [2] In the Ziyarat of Amir al-Mu’minin (AS) as well, we read: "For you is the Praised Station before Allah, the great honor, the lofty status, and the accepted intercession." [3] These statements show that intercession is not a weak possibility, but a fixed and accepted attribute of theirs before Allah. The expression “المقام المحمود” also recalls a verse attributed to the Prophet (SAW), which in Shia exegesis is linked to the station of intercession; here, the same theme is extended to Amir al-Mu’minin (AS) and, by extension, to the rest of Awliya’ of Allah. Furthermore, the hadiths specifically link intercession to the “pilgrimage” (Ziyarat) of the Prophet (SAW) and the Ahl al-Bayt (AS). In a hadith narrated regarding the Ziyarat of Imam Reza (AS), it is stated that whoever visits him in that sanctuary, "I and my forefathers will be his intercessors on the Day of Resurrection." [4] This expression clarifies two points: one, that intercession encompasses all the Ahl al-Bayt (أنا وآبائی), and two, that Ziyarat is among the prominent instances that place a person within the sphere of their intercession. In another hadith regarding the Ziyarat of Imam Husayn (AS), it is stated: Whoever wishes to be in Allah’s grace on the Day of Resurrection and in the intercession of Muhammad (SAW), let him be a visitor of Husayn. [5] Similarly, regarding the person of the Noble Prophet (SAW), numerous hadiths have been transmitted. In one of them, it is narrated from Amir al-Mu’minin (AS) that the Messenger of Allah said: Whoever visits me after my death is like one who visited me during my lifetime, and I will be for him a witness and an intercessor on the Day of Resurrection. [6] This hadith both establishes the Prophet’s (SAW) intercession and gives good tidings to the visitor that Ziyarat establishes a genuine bond with the Prophet (SAW), as if standing before him personally. In another hadith it is stated: Whoever visits me in Medina seeking closeness to Allah, I will be his intercessor on the Day of Resurrection. [7] The expression “محتسبا” indicates that intercession is for conscious and sincere Ziyarat, not merely physical presence. In all these cases, the Prophet’s (SAW) intercession is presented as a definite promise for those of love and allegiance, but within the framework of “seeking closeness and faith.” Another point is that the hadiths of intercession are linked with prayer (Salat) and sending blessings upon the Prophet (SAW). In the Tashahhud of prayer, in some narrations it is stated: "O Allah, send blessings upon Muhammad and the family of Muhammad, and accept his intercession for his Ummah, and raise his rank." [8] This sentence shows that the believer, within the core of his primary worship, asks Allah to “accept the intercession” of the Prophet (SAW); meaning, intercession is not part of an abstract creedal system, but is present in the context of daily Islamic worship. Also, the expression “تقبّل شفاعته” again emphasizes that intercession is originally from Allah; the Prophet (SAW) and the Ahl al-Bayt (AS) are intercessors, but the acceptance and efficacy of the intercession are in Allah’s hands. These hadiths, while emphasizing the breadth and greatness of intercession, implicitly indicate “conditions” and “limitations”; although not all conditions are explicitly stated in these short passages, expressions such as “من أراد أن یکون… فلیکن للحسین زائراً” (Whoever wishes to be… let him be a visitor of Husayn), and “من أتانی زائراً… محتسباً” (Whoever visits me… seeking closeness), and calling Allah to witness being “a believer”, “enlightened”, and “seeking intercession” in Ziyarat Jami‘ah—which appears in parts of the Ziyarat—show that intercession is not without calculation or conditions, but rather a reward for faith, allegiance, love, and action. Intercession is for one who has not severed his relationship with Allah and has been striving in servitude, even if he has committed slips and deficiencies. In other words, these hadiths introduce intercession as a “path of salvation for the negligent believer,” not as an “excuse for boldness in sin.” Conclusion Intercession, in the view of the hadiths, is an authentic reality in the divine system, founded on Monotheism (Tawhid) and Allegiance (Wilayah); Allah has granted the Prophet (SAW) and the Ahl al-Bayt (AS) the attribute of intercession and has accepted their intercession. The Prophet (SAW) and the Ahl al-Bayt (AS) are in this world the “path and way” and the “witnesses of actions,” and in the Hereafter, they are the “intercessors of the abode of eternity.” Acts such as conscious and sincere Ziyarat, expressing allegiance and love, and sending blessings and acknowledging their stations place a person within the circle of intercession. Nevertheless, intercession neither negates human responsibility nor justifies sin, but is a manifestation of Allah’s special mercy towards believing servants connected to His awliya'; a mercy and grace that blooms on the Day of Resurrection in the form of the intercession of the Prophet (SAW) and the Ahl al-Bayt (AS). [1] . Man La Yahduruhu al-Faqih, Shaykh al-Saduq, Vol. 2, p. 613 / Ayn al-Akhbar al-Rida, Shaykh al-Saduq, Vol. 1, p. 307 / Tahdhib al-Ahkam, Shaykh al-Tusi, Vol. 6, p. 98, / Al-Muzayyar al-Kabir, Shaykh Abu Abdullah, p. 249. «أنتم السبیل الأعظم، والصراط الأقوم، وشهداء دار الفناء، وشفعاء دار البقاء» [2] . Kamil al-Ziyarat, Ibn Qulawayh al-Qumi, p. 235. “اشفع لی یا ابن رسول الله عند ربک” [3] . Al-Muzayyar al-Kabir, Shaykh Abu Abdullah, p. 219 / Misbah al-Mutahajjid, Shaykh al-Tusi, p. 780 "with variation and addition". “ولک عند الله المقام المحمود، والجاه العظیم، والشأن الکبیر، والشفاعة المقبولة” [4] . Man La Yahduruhu al-Faqih, Shaykh al-Saduq, Vol. 2, p. 585, / Al-Amali, Shaykh al-Saduq, p. 709, / Ayn al-Akhbar al-Rida, Vol. 1, p. 294. «کنت أنا وآبائی شفعاءه یوم القیامة» [5] . Kamil al-Ziyarat, Ibn Qulawayh al-Qumi, p. 166. «من أراد أن یکون فی کرامة الله یوم القیامة وفی شفاعة محمد صلوات الله علیه وآله فلیکن للحسین زائراً» [6] . Ibid, p. 9. «من زارنی بعد وفاتی کان کمن زارنی فی حیاتی، وکنت له شهیداً وشافعاً یوم القیامة» [7] . Ibid, p. 9. «من أتانی زائراً فی المدینة محتسباً، کنت له شفیعاً یوم القیامة» [8] . Tahdhib al-Ahkam, Shaykh al-Tusi, Vol. 2, p. 99. «اللهم صلّ علی محمد وآل محمد، وتقبّل شفاعته فی أمته وارفع درجته…«

How Does Intercession Manifest in the Quran? The Holy Quran contains numerous verses regarding intercession. Some verses attribute intercession exclusively to Allah, while others establish its station for created beings through Divine permission and will. Therefore, the Quranic verses on this matter are divided into two parts, which are examined separately below. Part One: Verses that Attribute Intercession Exclusively to Allah 1. "So the intercession of intercessors will not benefit them."[1] This verse negates any type of intercession for this specific group—whether it be the intercession of Prophets and their successors, Angels, the truthful, martyrs, or the righteous—in general. However, the use of the term "shafi‘in" (intercessors), which implies the actual existence of those who intercede, indicates that on that Day, there will indeed be intercessors and those for whom intercession is sought. Nevertheless, intercession will not benefit those who denied the Day of Judgment and abandoned prayer and feeding the poor. The phrase "fa-ma tanfa‘uhum" (will not benefit them) indicates that their theological and practical state is the cause of their deprivation from the benefits of intercession. Thus, although the literal meaning of the verse places it among the verses negating intercession, implicitly and subtly, it affirms the principle of intercession itself. [2] 2. "And 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, nor will they be aided." [3] Scholars of Tafsir (exegesis) have stated that the negation of intercession in this verse is specific to the Jews; because they claimed that since they were descendants of prophets, their ancestors would assist them on the Day of Resurrection. Allah disappoints them of this false notion through this verse. Although the wording of the verse is general, its intent is to refute the incorrect belief of the Jews, not to absolutely negate intercession; because the principle of the intercession of the Prophet (SAW) is a well-known and undeniable fact for all Muslims, and the difference of opinion lies only in its quality and details. [4] 3. "It is Allah who created the heavens and the earth and whatever is between them in six days; then He established Himself above the Throne. You have not besides Him any protector or any intercessor. So will you not be reminded?" [5] 4. "Say: To Allah belongs [all] intercession. The earth and the heavens belong to Him. Then to Him you will be returned." [6] 5. "There is no intercessor except after His permission. That is Allah, your Lord, so worship Him. Will you not be reminded?" [7] 6. "For the wrongdoers there is no friend and no intercessor who would be obeyed." [8] The verses negating intercession by others besides Allah highlight two key points beautifully. First, what the polytheists considered as their deities and Gods possesses no power and will be incapable of any intercession on the Day of Resurrection. Second, polytheists, due to their disbelief and disobedience, will be deprived of the intercession of those whom Allah has permitted; for they have forfeited the worthiness and eligibility for it. [9] Part Two: Verses that Establish the Station of Intercession for Some Created Beings by Divine Permission and Will 1. "Allah – there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission?..." [10] 2. "That Day, intercession will not benefit except for one to whom the Most Merciful has given permission and has accepted his word." [11] 3. "And there are many angels in the heavens, whose intercession will not avail at all except after Allah has permitted [it] for whom He wills and approves." [12] 4. "Those you invoke besides Allah do not possess [power over] intercession, except for those who testify to the truth and they know [it]." [13] 5. "They do not intercede except for one who is accepted, and they are from fear of Him apprehensive." [14] 6. "They do not have [power of] intercession except for he who has taken a promise with the Most Merciful." [15] This collection of verses clearly indicates that intercession only acquires meaning in the light of Divine permission and pleasure. No created being, not even Angels and those Awliya’, has independence in the face of Allah’s will, and their intercession is conditional upon His permission and pleasure. Thus, it becomes clear that what is attributed exclusively to Allah regarding intercession actually signifies that the True Owner of intercession is only Allah the Exalted, and no one can intercede except by His permission. Based on this, intercession is of two kinds: first, intercession that belongs directly to Allah, and second, intercession that Allah – by His permission and allowance – has delegated to some of Awliya’ in His divine presence. [16] Therefore, in understanding the topic of intercession, all related verses must be viewed together. A superficial approach without careful attention to all related verses leads to incomplete and deviant interpretations. Correct knowledge of it is only possible through a comprehensive, harmonious, and holistic view of all relevant verses; otherwise, the result will be an ignorant distortion of the true meaning of intercession. Conclusion: The Quran establishes that intercession belongs solely to Allah and is contingent upon His permission and pleasure. Verses of the Quran on the topic of intercession fall into two categories: 1. Verses of Negation: These declare that true intercession is exclusive to Allah and deem any intercession without His permission as void. 2. Verses of Affirmation: These establish the station of intercession for certain created beings, provided it is by Allah’s permission and will. This means that no one, not even the Prophets and Angels, possesses the power to intercede independently. Their intercession is strictly bound by Divine permission. Furthermore, intercession only benefits those who are theologically and practically worthy and who have earned Allah’s pleasure. [1] . Al-Muddaththir: 48 «فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ» [2] . Payam-e Quran (Message of the Quran), Naser Makarem Shirazi, Vol. 6, p. 385. [3] . Al-Baqarah: 48 «وَاتَّقُوا يَوْماً لاتَجْزى نَفْسٌ عَنْ نَفْسٍ شَيْئاً وَ لا يُقْبَلُ مِنْها شَفاعةٌ وَ لا يُؤْخَذُ مِنْها عَدْلٌ وَ لا هُمْ يُنْصَرُونَ‌» [4] . Majma‘ al-Bayan fi Tafsir al-Quran, Sheikh al-Tabarsi, Vol. 1, p. 201. [5] . As-Sajdah: 4 «‌اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ مَا لَكُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَلَا شَفِيعٍ ۚ أَفَلَا تَتَذَكَّرُونَ» [6] . Az-Zumar: 44 «قُلْ لِلَّهِ الشَّفَاعَةُ جَمِيعًا لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ثُمَّ إِلَيْهِ تُرْجَعُونَ» [7] . Yunus: 3 «مَا مِنْ شَفِيعٍ إِلَّا مِنْ بَعْدِ إِذْنِهِ ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ فَاعْبُدُوهُ ۚ أَفَلَا تَذَكَّرُونَ» [8] . Al-Mu’min: 18 «ما لِلظَّالِمينَ مِنْ حَميمٍ وَ لا شَفيعٍ يُطاعُ» [9] . Al-Shafa‘ah Haqiqah Islamiyyah, Muhammad Hadi al-Asadi, p. 17. [10] . Al-Baqarah: 255 «للَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ» [11] . Ta-Ha: 109 «يَوْمَئِذٍ لَا تَنْفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَرَضِيَ لَهُ قَوْلًا» [12] . An-Najm: 26 «وَكَمْ مِنْ مَلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِنْ بَعْدِ أَنْ يَأْذَنَ اللَّهُ لِمَنْ يَشَاءُ وَيَرْضَى» [13] . Az-Zukhruf: 86 «وَ لا يَمْلِكُ الذَّينَ يَدْعُونَ مِنْ دُونِهِ الشَّفاعَةَ الّا مَنْ شَهِدَ بِالحَقِّ وَ هُمْ يَعْلَمُونَ» [14] . Al-Anbiya: 28 «وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ وَهُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ» [15] . Maryam: 87 «لايَمْلِكُونَ الشّفاعَةَ الّا مَنْ اتَّخَذَ عِنْدَ الرَّحْمنِ عَهْداً» [16] . Al-Shafa‘ah, Sheikh Ja’far Subhani, p. 21.

What is the Meaning of Legitimate and Illegitimate Intercession (Shafa'ah) in Islam? In the intellectual framework of Islam, "illegitimate intercession" refers to seeking mediation and asking for intercession from beings who possess no qualification, authority, or knowledge for this purpose. This belief stems from the theological deviations of the pre-Islamic era (Jahiliyyah), where polytheists regarded idols and fabricated deities as partners of Allah and viewed them as intermediaries for drawing closer to the Divine Presence.[1] The Quran explicitly refutes this belief with logical arguments, exposing its emptiness. When entering the Hereafter, Allah speaks to the polytheists and reveals the futility of their worldly intercessors: "Certainly you have come to Us alone, just as We created you the first time, and left behind whatever We had bestowed on you. We do not see your intercessors with you—those whom you claimed to be [Our] partners in [deciding] you[r] [fate]. Certainly all links between you have been cut, and what you used to claim has forsaken you!" [2] This verse indicates that on the Day of Judgment, none of the worldly intercessors (idols) will be with humans, and they are completely ineffective and lost. The Quran states clearly: "They worship besides Allah that which neither causes them any harm, nor brings them any benefit, and they say, ‘These are our intercessors with Allah.’ Say, ‘Will you inform Allah about something He does not know in the heavens or on the earth?’ Immaculate is He and exalted above [having] any partners that they ascribe [to Him]!" [3] In Surah Ar-Rum, Allah says: "None of those whom they ascribed as partners [to Allah] will intercede for them, and they will disavow their partners." [4] This verse shows that on the Day of Resurrection, even the idolaters themselves will realize the falsehood of their idols' intercession and deny them. In Surah Az-Zumar, Allah approaches this matter with a rational argument: "Have they taken intercessors besides Allah? Say, ‘What! Even though they do not control anything, and cannot reason?!" [5] This argument shows that intercession requires "authority," "knowledge," and "awareness" attributes that idols lack. Therefore, asking for intercession from them is a futile and illogical act. In Surah Ya-Sin, Allah states conditionally: "Shall I take gods besides Him? If the All-beneficent desired to cause me any distress, their intercession will not avail me in any way, nor will they rescue me." [6] This verse clearly indicates that the intercession of idols has no effect against the will of Allah, and their power is null in the face of divine decree. The Quran, by firmly rejecting pre-Islamic beliefs, invalidates any equating of the "Hereafter system" with the "worldly system." It does not negate intercession entirely but establishes it for the righteous Servants of Allah (Awliya’) within a specific framework and with special divine criteria. Based on this, the verses denying intercession were revealed in response to the vain beliefs of polytheists, who claimed that the system of the two worlds is one and that sacrifices, charities, humility, and tears before idols lead to their intercession. They harbored the illusion that Allah had delegated matters to them and made them independent in action and forbearance. This type of intercession, based on polytheism and the creature's claim of independence from the Creator, is the very "forbidden and illegitimate intercession." [7] In contrast, "legitimate intercession" is the type of intercession endorsed by the clear religion of Islam, as stated in the Quran: "Intercession will not avail that day except from him whom the All-beneficent allows and approves of his word." [8] "How many an angel there is in the heavens whose intercession is of not any avail, except after Allah permits whomever He wishes and approves of!" [9] The instances of such intercession have been explained in traditions and religious teachings; for example, the Prophet (SAW) says: "On the Day of Resurrection, I, Ali, and my Ahl al-Bayt will intercede, and our intercession will be accepted by Allah." [10] Also, in another tradition, Imam Ali (AS) says: "The prophets, scholars, and martyrs are those who intercede." [11] Conclusion: In Islam, intercession is divided into two categories: "illegitimate" intercession, which is based on polytheism and the illusion of the independence of idols, and which the Quran rejects it; and "legitimate" intercession, which is contingent upon divine permission and the merit of righteous Servants of Allah (Awliya’). Thus, Islam does not negate intercession entirely, but rather distinguishes between polytheistic intercession and monotheistic intercession based on Allah’s permission. [1] . Al-Shafa'ah fi al-Kitab wa al-Sunnah, Al-Suhayni, Sheikh Ja'far, p. 16. [2] . Al-An'am: 94 «وَلَقَدْ جِئْتُمُونَا فُرَادَىٰ كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُمْ مَا خَوَّلْنَاكُمْ وَرَاءَ ظُهُورِكُمْ ۖ وَمَا نَرَىٰ مَعَكُمْ شُفَعَاءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَاءُ ۚ لَقَدْ تَقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنْكُمْ مَا كُنْتُمْ تَزْعُمُونَ» [3] . Yunus: 18 «وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنْفَعُهُمْ وَيَقُولُونَ هَٰؤُلَاءِ شُفَعَاؤُنَا عِنْدَ اللَّهِ ۚ قُلْ أَتُنَبِّئُونَ اللَّهَ بِمَا لَا يَعْلَمُ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ» [4] . Ar-Rum: 13 «وَلَمْ يَكُنْ لَهُمْ مِنْ شُرَكَائِهِمْ شُفَعَاءُ وَكَانُوا بِشُرَكَائِهِمْ كَافِرِينَ» [5] . Az-Zumar: 43 «أَمِ اتَّخَذُوا مِنْ دُونِ اللَّهِ شُفَعَاءَ ۚ قُلْ أَوَلَوْ كَانُوا لَا يَمْلِكُونَ شَيْئًا وَلَا يَعْقِلُونَ» [6] . Ya-Sin: 23 «أَأَتَّخِذُ مِنْ دُونِهِ آلِهَةً إِنْ يُرِدْنِ الرَّحْمَٰنُ بِضُرٍّ لَا تُغْنِ عَنِّي شَفَاعَتُهُمْ شَيْئًا وَلَا يُنْقِذُونِ» [7] . Al-Shafa'ah fi al-Kitab wa al-Sunnah, Al-Suhayni, Sheikh Ja'far, p. 17. [8] . Ta-Ha: 109 «يَوْمَئِذٍ لَا تَنْفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَرَضِيَ لَهُ قَوْلًا» [9] . An-Najm: 26 «وَكَمْ مِنْ مَلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِنْ بَعْدِ أَنْ يَأْذَنَ اللَّهُ لِمَنْ يَشَاءُ وَيَرْضَى» [10] . Bihar al-Anwar, Allamah al-Majlisi, Vol. 8, p. 43. [11] . Al-Khisal, Sheikh al-Saduq, Vol. 1, p. 156.

What is Intercession? Understanding the true meaning of intercession is a crucial and decisive issue for those who believe in Allah and the Hereafter, and who view obedience to the laws of Sharia as the sole path to eternal happiness and safety from dangers.[1] Linguistically, the word Shafa'at is derived from Shaf' (pair/double), which is the opposite of Witr (odd/single).[2] The term Shafi' (intercessor) refers to one who seeks something on behalf of another; the needy party then requests this intercession to achieve their desired goal.[3] Ibn Athir states regarding this concept: The intercessor is one who attaches themselves to another, pairing the solitary individual.[4] Raghib Isfahani defines intercession as the attachment and connection of one person to another, with the intent to assist them and request their help. It is primarily used when a superior or more honorable person attaches themselves to someone of a lower rank. This is the meaning of intercession on the Day of Resurrection. [5] Ibn Taymiyyah, a strict Hanbali scholar favored by the Wahhabi movement, explains the meaning of intercession as follows: Intercession means assisting the petitioner so that the assistant becomes their counterpart, after they were previously solitary.[6] Fakhr Razi, in his commentary, states regarding the concept of intercession: Intercession is when one begs forgiveness for another and seeks to remove their needs. Its root is Shaf' (pair), and its opposite is Witr (single). It seems that the needy person is solitary and in need, while the intercessor becomes their pair. [7] Some later scholars have also said that it is a request for forgiveness of sin, or a request by the intercessor to the one with whom intercession is made (Allah) to do something for the benefit of the beneficiary (the one for whom intercession is made).Thus, the intercession of the Prophet (SAW) or others is essentially a petition from them to the Almighty Allah for the forgiveness of sins or the fulfillment of others' needs. Therefore, intercession is a type of supplication and hope in Divine grace. [8] In the culture of the Quran, intercession is defined as mediating between Allah and His creation to convey good or ward off evil. [9] Allamah Tabataba'i, in explaining the concept of intercession, says: Intercession is derived from the root Shaf' (pair) in opposition to Witr (single). The reality of intercession is that a needy person connects their insufficient force, which alone is not enough to reach the goal, with the force of the intercessor, thereby doubling their ability to achieve the objective. Had they relied solely on their own force, due to its deficiency and weakness, they would not have reached the goal. [10] Some have divided intercession into two different concepts: A) Intercession in the Popular Sense: In the common understanding among people, the intercessor is someone who, relying on their position, personality, or influence, changes the view of the holder of power regarding the punishment of subordinates. Such an understanding of intercession has no place in religious knowledge and is inconsistent with divine principles. B) Intercession in its True and Constructive Meaning: In the correct and religious meaning, the core of intercession lies in the inner transformation and metamorphosis of the person for whom intercession is made. That is, the sinner creates conditions to emerge from an undesirable state deserving of punishment and, by connecting with the intercessor, enters a path where they become eligible for Divine forgiveness.[11] This type of intercession is, in reality, a lofty school of upbringing, reform, awakening, and human awareness.[12] Conclusion In light of the above, we can conclude that intercession in Islam is intercession for the forgiveness of sins or the elevation of the ranks of believers in the Hereafter; however, not in the sense of violating divine laws, but in the sense of providing the necessary internal and spiritual conditions in the beneficiary to benefit from Allah’s mercy. Imam Ali (AS) says: The intercessor is like wings for the needy person, with whose help they fly and attain their destination. [13] [1] . Ma'ad in the Quran, Amini, Ibrahim, p. 155. [2] . Lisan al-Arab, Ibn Manzur, Vol. 8, p. 183. [3] . Ibid, p. 184. [4] . Al-Nihaya fi Gharib al-Hadith wa al-Athar, Ibn al-Athir, Abu al-Sa'adat, Vol. 2, p. 485. [5] . Al-Mufradat fi Gharib al-Quran, Raghib al-Isfahani, p. 457. [6] . Al-Siyasa al-Shar'iya fi Islah al-Ra'i wa al-Ra'iyya, Ibn Taymiyyah, p. 53. [7] . Tafsir al-Razi = Mafatih al-Ghayb or Al-Tafsir al-Kabir, Razi, Fakhr al-Din, Vol. 3, p. 495. [8] . Al-Shafa'at Haqiqa Islamiyya, Al-Asadi, Muhammad Hadi, p. 9. [9] . Quranic and Narrative Evidence in Response to the Exaggeration Doubt, Ahassani, Ameneh, p. 55. [10] . Al-Mizan fi Tafsir al-Quran, Allamah al-Tabataba'i, Vol. 1, p. 157. [11] . Sharh wa Tafsir Lughat al-Quran based on Tafsir, Jafar, Shariatmadari, Vol. 2, p. 505. [12] . Anwar al-Hidayah, Makarem Shirazi, Naser, p. 247. [13] . Nahj al-Balagha, Sayyid al-Sharif al-Radi, Wisdom 63, p. 479.