WAHHABISM AND INTERCESSION (SHAFA'AH)

[Taqavi]

What is the Wahhabi view on intercession (Shafa’ah) and its theological critique?

 

Wahhabism, as a movement that denies the permissibility of seeking intercession from the deceased and classifies it as a form of shirk,[1] argues that seeking intercession is essentially a prayer. Since Allah says in the Quran, "Do not invoke anyone alongside Allah", [2] they view seeking intercession from anyone other than Allah as "calling upon other than Allah" and therefore as shirk. [3] This view is particularly emphasized regarding the deceased, whereas Wahhabism permits seeking intercession from the Prophet Muhammad (SAW) during his lifetime and on the Day of Resurrection. [4]

Abdulrahman Al-Sheikh believes that seeking intercession from the dead and the absent is requesting something that only Allah has power over, [5] which constitutes asking from other than Allah regarding "that which only Allah can control". [6] Similarly, Ibn Baz claims that this act is considered major shirk by scholars because the deceased have no power over anything after death, and Allah has said, "Say that intercession belongs entirely to Allah". [7]

To critique this view, one must note that seeking intercession is, in reality, the same as "asking for supplication" from a worthy individual. Wahhabism itself permits asking the Prophet (SAW) for supplication during his lifetime. [8] In Sahih al-Bukhari, there are chapters indicating that seeking intercession is essentially a request for prayer for the descent of mercy; [9] indeed, the companions of the Prophet (SAW) sought his intercession with their Lord even after his death. [10]

On the other hand, shirk occurs only when an individual considers a created being to be a "deity" or an "independent master of intercession." This was precisely the belief held by pre-Islamic polytheists; they worshipped idols and believed these idols were powerful intercessors before Allah who could bring benefit or harm without divine permission. Allah critiques this behavior in the Quran, saying, "They worship besides Allah that which harms them not and does not benefit them, and they say: 'These are our intercessors with Allah'". [11] Thus, the shirk of the polytheists lay in "attributing divinity to other than Allah" and "associating partners with Allah in absolute power," not merely in seeking intercession.

However, when Muslims ask from Allah’s saints, they are asking those whom Allah has granted permission. As the Quran explicitly states, "None possesses intercession except he who has made a covenant with the Most Merciful". [12]

The Boundary Between Dua and Worship:

Wahhabism argues that any form of dua and requesting needs from other than Allah is shirk, [13] equating this behavior with that of the polytheists. [14] They believe one should only ask Allah to grant us the Prophet’s intercession. [15] Interestingly, Wahhabism itself admits that seeking from the Prophet (SAW) during his lifetime and on the Day of Resurrection is permissible. [16]

In critiquing this definition of dua, we must say: If dua in its absolute sense of requesting needs is considered worship (as Wahhabism claims), then no human being, not even the Prophets, would be considered monotheists. Therefore, dua must involve another element and stem from a specific belief regarding the one from whom the request is made.

Dua is considered worship only when the supplicant’s intention includes specific elements that define the nature of worship. These elements include: believing 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 "dua" in the noble verse "So do not invoke anyone alongside Allah"[17] is not the general act of asking others for things, but rather a "specific and limited dua" that is synonymous with worship. The reason for this is found within the same verse, which states, "And the mosques are for Allah." Additionally, the hadith stating "Dua is the essence of worship"[18] does not refer to absolute dua, but rather to "praying for Allah," which constitutes the essence of worship. [19]

Consequently, some researchers have articulated various meanings of the word dua in the Quran:

1.    Dua as Worship: As in "... So do not invoke anyone alongside Allah". [20] The expression "ma'allah" (alongside Allah) indicates that the meaning is not to consider anyone as Allah’s equal or partner, nor to worship them. The evidence for this is verse 20 of the same Surah (separated by one verse), which states, "Say, 'I only invoke my Lord and do not associate anyone with Him". [21] Every Muslim knows that dua in this sense is exclusive to Allah; He has no equal, and there is no room for doubt or hesitation.

2.    Dua as Summoning/Inviting to Something: Such as what is mentioned regarding Prophet Noah (AS), who said, "My Lord, I invited my people night and day, but my invitation only increased them in flight". [22] Obviously, this dua and summoning of his people refers to inviting them to faith, and this type of dua is essentially faith itself, which was obligatory upon the Prophets of Allah (AS).

3.    Dua as Requesting a Need: This can sometimes be through ordinary and common means, such as, "When the witnesses are summoned to give testimony, they should not refuse". [23] This summoning and dua in ordinary matters is such that if anyone performs it, they do not become a disbeliever but rather fulfill their duty.

Sometimes it is through unusual means and miracles, which is of two types: Sometimes it is with the belief that other than Allah has independent influence. Sometimes we ask a great person to request something from Allah on our behalf.

The first type is a form of shirk, because only the pure Essence of Allah is independent in influence; even ordinary causes and effects have whatever they have from Allah and act by His permission. The Holy Quran says in this regard, "Say, 'Call upon those whom you claim [as deities] besides Him; they do not possess [the power to remove] any harm from you or any benefit". [24] No knowledgeable and faithful Muslim holds such a belief about any of the Prophets or saints of Allah (AS).

But the second type is the Tawhid of a complete human being, meaning that he considers someone an intermediary and intercessor before Allah, acknowledges Allah as the Ultimate Cause of causes, sees everything within His power and will, but seeks closeness to Allah’s saints and asks them to request a need from Allah on his behalf. This is the very essence of Tawhid and faith in the absolute divine will.

The Holy Quran says: The Children of Israel came to Moses and asked him to request diverse foods (other than manna and quails) from Allah: "O Moses! We cannot endure one kind of food. So invoke your Lord for us to bring forth for us from the earth its green herbs...". [25] Moses never reproached them by saying, "Why did you call me by 'O Moses!' and why didn't you ask Allah directly? This is shirk and disbelief." Instead, he requested their need from Allah, and it was granted. The address "Whatever you asked for, it is yours" was revealed by Allah, and he only told them that they had abandoned better food for less important food. [26]

Therefore, one cannot say that every request is considered worship, and arguments based on verses and hadiths do not support this claim. Dua is considered worship only when an individual believes in the divinity and lordship of the one from whom they are requesting. [27] This point shows that the boundary between "ordinary dua" and "worship" lies in the intention and belief of the supplicant, not merely in the act of requesting.

Conclusion

Wahhabism considers seeking intercession (shafa’ah) from the deceased to be a specific type of dua (supplication), which they equate with worship (ibadah), and thus label it as shirk (polytheism). However, this argument faces a logical contradiction: seeking intercession is essentially the same as "asking for supplication" from a person, yet Wahhabism does not consider asking the living for supplication to be shirk. Furthermore, true shirk occurs only when one believes that other than Allah has independent power. Muslims believe that Allah’s saints are merely humble servants who intercede only by Allah’s permission; therefore, asking them is actually an expression of Tawhid (monotheism).

 

 

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[1] . Bayan al-Muhjah fi al-Radd ala al-Lajjah, Al-Sheikh, Abdulrahman bin Hassan, p. 248.

[2] . Jinn: 18 «فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا» 

[3] . Sharh Kashf al-Shubuhat wa Yalihi Sharh al-Usul al-Sittah, Ibn Uthaymin, pp. 70-71.

[4] . Siyadat al-Insan an Waswasa al-Sheikh Dahlan, Al-Sahsawani, Muhammad Bashir, p. 355.

[5] . Bayan al-Muhjah fi al-Radd ala al-Lajjah, Al-Sheikh, Abdulrahman bin Hassan, p. 248.

[6] . Aqidat al-Muslim fi Daw’ al-Kitab wa al-Sunnah, Al-Qahtani, Said bin Wahf, Vol. 1, p. 115.

[7] . Fatawa Nur ala al-Darb, Ibn Baz, Vol. 2, p. 105.

[8] . Siyadat al-Insan an Waswasa al-Sheikh Dahlan, Al-Sahsawani, Muhammad Bashir, p. 355.

[9] . Sahih al-Bukhari, Al-Bukhari, Vol 2, pp 29-30.

[10] . Nahj al-Balagha, Sayyid al-Sharif al-Radi, Sermon: 235, p 355 / Jami' al-Wasa'il fi Sharh al-Shama'il, Al-Qari, Mawlana Ali, Vol 2, p 216.

[11] . Yunus: 18 «وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنْفَعُهُمْ وَيَقُولُونَ هَٰؤُلَاءِ شُفَعَاؤُنَا عِنْدَ اللَّهِ»

[12] . Maryam: 87 «لايَمْلِكُونَ الشّفاعَةَ الّا مَنْ اتَّخَذَ عِنْدَ الرَّحْمنِ عَهْداً»

[13] . Sharh Kashf al-Shubuhat, Al-Sheikh, Muhammad bin Ibrahim, p. 75.

[14] . I’anat al-Mustafeed bi Sharh Kitab al-Tawhid, Al-Fawzan, Saleh bin Fawzan, Vol. 1, p. 236.

[15] . Kashf al-Shubuhat, Muhammad bin Abdulwahhab, p. 25.

[16] . Siyadat al-Insan an Waswasa al-Sheikh Dahlan, Al-Sahsawani, Muhammad Bashir, p. 355.

[17] . Jinn: 18 «وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا»

[18] . Bihar al-Anwar, Allamah al-Majlisi, Vol. 93, p. 300 «أنّ الدعاء مُخُّ العبادة»

[19] . Al-Shafa’ah fi al-Kitab wa al-Sunnah, Al-Subhani, Sheikh Ja’far, pp. 62-63.

[20] . Jinn: 18 «وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا»

[21] . Jinn: 20 «قُلْ إِنَّما أَدْعُوا رَبِّي وَ لا أُشْرِكُ بِهِ أَحَداً»

[22] . Nuh: 5-6 «قالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي‌ لَيْلًا وَ نَهاراً* فَلَمْ يَزِدْهُمْ دُعائِي إِلَّا فِراراً»

[23] . Baqarah: 282 «وَ لا يَأْبَ الشُّهَداءُ إِذا ما دُعُوا»

[24] . Isra: 56 «قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ فَلا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنْكُمْ وَ لا تَحْوِيلًا»

[25] . Baqarah: 61«وَ إِذْ قُلْتُمْ يا مُوسى‌ لَنْ نَصْبِرَ عَلى‌ طَعامٍ واحِدٍ فَادْعُ لَنا رَبَّكَ يُخْرِجْ لَنا مِمَّا تُنْبِتُ الْأَرْضُ مِنْ بَقْلِها ...»

[26] . Wahhabiyyah on the Brink, Makarim Shirazi, Naser, pp. 109-112.

[27] . Al-Shafa’ah fi al-Kitab wa al-Sunnah, Al-Subhani, Sheikh Ja’far, p. 65.