WAHHABISM AND INTERCESSION (SHAFA'AH)

[Taqavi]

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.

 

 

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[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.