DOES INTERCESSION CONTRADICT THE DIVINE MONOTHEISM?

[Taqavi]

Does the Issue of Intercession by Allah’s Saints Contradict the Issue of Divine Monotheism?

 

Answering this question requires a precise explanation of the relationship between “Monotheism in Creation and Lordship” and “Seeking Proximity through Divine Intermediaries.” It can be argued that the issue of the intercession of Allah’s saints not only does not contradict Monotheism, but is actually a manifestation of Divine Lordship Monotheism. To clarify this matter, it is necessary to address several points:

1. Distinction between “Shirk (Polytheism)” and “Seeking Proximity through Intermediaries”

The essence of Shirk is regarding someone as an equal and peer to Allah in creation, ownership, lordship, and worship. However, if we say that Allah’s chosen servants (such as Prophets and Imams) possess the ability to heal, grant life, or intercede only by Allah’s permission and leave, we have not fallen into the realm of Shirk; rather, we have affirmed Monotheism.

The Holy Quran explicitly states that Prophet Jesus (AS) healed the sick and raised the dead “BI-IZNI LLAAHI” (By Allah’s permission).[1] This condition, “BI-IZNI LLAAHI,” indicates that the ultimate effective power belongs to Allah alone, and righteous servants are channels of grace and instruments for the fulfillment of Divine Will. Therefore, if we ask the Prophet (SAW) and some of Allah’s righteous servants, such as the Imams (AS), for such matters in this manner, i.e., “by Allah’s permission,” it is not only not Shirk, but it is precisely Monotheism itself. This is because we have never considered them equal to Allah, partners with Allah, or independent in their effect; rather, we regard them as servants who submit to His command and are channels of His orders. [2]

2. Quranic Intercession: From Above, Not From Below

The intercession defended in the Quran is one whose “authentic source” traces back to Allah’s permission. In other words, true intercession is intercession “from above” (permitted by Allah), not intercession “from below,” which is based on personal relationships, hypocrisy, or the pressure of associates on tyrannical kings. [3]

Allah says in the Quran: “Who is he that can intercede with Him except by His permission”? [4] This verse shows that intercession is not an absolute and independent right, but a Divine trust that is realized only within the framework of Allah’s pleasure. Therefore, the denial of intercession by some groups (such as Wahhabism) stems from confusing Quranic intercession with pre-Islamic and human intercessions, not from the principle of intercession itself.

3. Intercession as “Ontological and Legislative Causality”

One of the important principles of Monotheism is the acceptance of “causes and means” in the universe. Allah has created the world such that affairs are realized through intermediaries.

In the ontological realm (Takwini): A plant grows with sunlight and rain, but this sunlight and rain are not the creators of the plant; rather, they are causes that Allah has chosen to utilize.

In the legislative realm (Tashri’i): Forgiveness and the salvation of the human soul also require causes, including repentance, righteous deeds, and the intercession of Allah’s saints.

Therefore, intercession is a type of “legislative causality” for salvation. Just as the effect of sunlight does not contradict Monotheism, the effect of the intercession of Allah’s saints is consistent with Monotheism, as both are realized by the permission and will of the Exalted Allah. [5]

4. Human Agency: Truly Effective but Not Independent

The key to correctly understanding intercession is a proper understanding of “human agency.” Humans are agents, but their agency is not independent.

The existence of humans, their nature, and their abilities are all “LA MIN NAFSIHI BAL MINALLAAHI” (Not from themselves, but from Allah).

Therefore, when we say that a Prophet or Imam is effective, it means that Allah has granted them the identity of “being effective.” This agency is subordinate to Allah’s agency and never stands against Divine Will. [6]

Imam Ali (AS), in response to a question regarding the independence of human power, said: The power and ability of humans is a trust from Allah; if He wishes to grant it, He grants it, and if He wishes to take it back, He takes it back. Humans are not the true owners of this power, but rather its executors and trustees. Thus, the intercession of Allah’s saints is a manifestation of this trustworthiness and obedience to the Divine command. [7]

5. Intercession as an Affirmation of Lordship and Divine Management

Allah has granted the station of intercession to the Noble Prophet (SAW) and the Ahl al-Bayt (AS) based on His creative Will. Just as He granted the Noble Prophet (SAW) the station of Al-Maqam Al-Mahmud (The Praised Station), [8] they have authority in the station of intercession and can act regarding the intercession of individuals based on their Divine mission. However, since the Prophet (SAW) and the Ahl al-Bayt (AS), in their practical state, are subject to Allah’s legislative Will and follow it with complete free will, they will never intercede for anyone whom Allah is not pleased with; rather, their intercession is only for those whom Allah has accepted for intercession, as the Quran explicitly states. [9]

Now it must be said that Allah manages the world based on “causes and intermediaries.” The intercession of the Prophet (SAW) and the Ahl al-Bayt (AS) is one of these Divine intermediaries.

Based on the luminous words of Imam Sadiq (AS), the Divine tradition and method are that all affairs and phenomena flow according to their causes and means. In other words, for every affair, a cause is decreed; for every cause, an explanation is provided; for every explanation, a key is set; for every key, a sign and symbol are placed; and for every sign, a speaking door is established. Recognizing this “speaking door” means recognizing Allah, and denying it is equivalent to denying Allah. That “speaking door” and “speaking gate” are none other than the Noble Prophet (SAW) and we, the Ahl al-Bayt (AS). [10]

On this basis, the station of intercession should be considered one of the Divine causes and intermediaries that the Exalted Allah has granted to the Prophet (SAW) and the Ahl al-Bayt (AS). Their intercession, although appearing as effective in the external world, has not an independent nature and is always realized with Allah’s permission and will.

Therefore, seeking intercession from the Prophet (SAW) and the Ahl al-Bayt (AS) with such a belief – that they derive their source of effectiveness from Allah and their agency is subordinate to Divine agency – not only does not contradict pure Monotheism and the foundations of Sharia, but is precisely obedience to the Divine tradition in the system of causes and effects. This belief, while affirming their effective role based on Allah’s creative Will and the permissibility of seeking intercession from them based on legislative permission, explicitly denies their independent agency from Allah.

Conclusion:

In conclusion, it can be stated that the issue of the intercession of Allah’s saints does not contradict Monotheism, because:

_ The intercession of Allah’s saints is conditional upon Allah’s permission.

_ Their agency is not independent and is subordinate to Divine agency.

_ Intercession is a type of legislative causality that Allah has established for the guidance of His servants.

_ The denial of intercession stems from a mistaken interpretation of it as “Shirk,” whereas Quranic intercession is the highest manifestation of Monotheism in Allah’s Lordship and management.

Thus, seeking intercession from the Prophet (SAW) and the Ahl al-Bayt (AS) is not contrary to Monotheism; rather, it is a sign of faith in Divine Wisdom and recognition of the high status of Allah’s worthy servants.

 

 

 

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[1] . Al-Imran: 49 «وَ أُبْرِئُ الْأَكْمَهَ وَ الْأَبْرَصَ وَ أُحْيِ الْمَوْتى‌ بِإِذْنِ اللَّهِ وَ أُنَبِّئُكُمْ بِما تَأْكُلُونَ وَ ما تَدَّخِرُونَ فِي بُيُوتِكُمْ»

[2] . Wahhabiyat Bar Sar Dorahi (Wahhabism at a Crossroads), Makarim Shirazi, Naser, p: 89.

[3] . Payame Quran, Makarim Shirazi, Naser, Vol: 6, p: 408.

[4] . Al-Baqarah: 255 «مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ»

[5] . Payame Quran, Makarim Shirazi, Naser, Vol: 6, p: 408.

[6] . Taghrirat Falsafeh Imam Khomeini (Imam Khomeini’s Philosophy Lectures), Khomeini, Ruhollah, Vol 2, p 315.

[7] . Bihar al-Anwar, Allamah al-Majlisi, Vol 5, p 75.

[8] . Tafsir Jame Ayat Hoquqi (Comprehensive Exegesis of Legal Verses), Ghorbani Lahiji, Zain al-Abidin, Vol 1, p 315.

[9] . Al-Anbiya: 28 «يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ»

[10] . Bihar al-Anwar, Allamah al-Majlisi, Vol 2, p 90.