LEGITIMATE INTERCESSION AND ILLEGITIMATE INTERCESSION

[Taqavi]

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.