INTERCESSION IN THE SHIA HADITHS

[Taqavi]

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).

 

 

 

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[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…«