SUNNI AND INTERCESSION (SHAFA'AT)

[Taqavi]

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.

 

 

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[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.