THE INTERCESSORS IN ISLAM

[Taqavi]

Who Are the Intercessors in Islam?

 

The concept of intercession (Shafa'ah) is a fundamental tenet of Islamic belief, deeply intertwined with issues such as repentance, Divine Mercy, and degrees of proximity to Allah. Contrary to the misconception held by some that Shafa'ah equates to worldly nepotism or favoritism, the Quranic culture defines it as the joining of the spiritual strength of a divinely close being to the weakness of a servant, thereby facilitating their path to guidance. Consequently, the "rank of intercession" is not an unconditional privilege; rather, it is a high station granted by Allah only to those who, in terms of belief and action, are qualified to act as intermediaries between His All-Encompassing Mercy and His needy servants.

The first and most primordial possessor of the station of intercession is the “Sacred Essence of Allah” (Dhat-e Aqdas). Quranic verses explicitly state that all intercession belongs to Him;[1] meaning that no one possesses the power to intercede without His permission and approval. Following Him, the “Noble Prophet (SAW)” stands at the forefront of those to whom the “Station of Praise” (Maqam al-Mahmud) and the Great Intercession (Shafa’at al-Kubra) have been promised. He will act as an intermediary in the Divine presence not only for his Ummah but for all righteous servants. [2] Alongside him, the “Infallible Imams (AS),” who are the manifestations of human perfection and the true guides, hold a sublime position of intercession for the Shia and their followers according to numerous mutawatir (mass-transmitted) narrations. [3]

In addition to the Infallible Leaders, other groups attain this station by Divine permission. “Angels,” as agents of Divine governance; [4] “Divine Prophets” and “Religious Scholars” who, through their knowledge and action, have opened the path of guidance for people; and “Martyrs,” who sacrificed their lives for the elevation of the Word of Allah, [5] are among those who receive permission to intercede from Allah. Furthermore, Hadith sources indicate that “righteous believers” [6] and “memorizers of the Qur’an” [7] can also, by Allah’s permission and at lower degrees, act as conduits of grace for their relatives or co-religionists. A subtle point is that in the cosmic order, intercession is not limited to persons; rather, the “Holy Qur’an,” [8] “righteous deeds” [9] such as fasting, and “acts of worship” also intercede for their owners on the Day of Judgment in metaphorical or developmental forms. All these intermediaries share a common principle: none shall possess the power of intercession without relying on Divine permission and approval, which is predicated upon the “faith and action” of the one being interceded for. [10]

In conclusion, the rank of intercession is a manifestation of Allah’s boundless Mercy within the system of reward and punishment. This station is not for individuals who act without regulation; rather, it is a position granted only to chosen servants (such as Prophets, Imams, martyrs, and scholars) who have had a profound connection with the Truth. Intercession is, in reality, a reward for those who have spent their lives in obedience and service to creation, and who can now serve as a bridge between repentant servants and the Infinite Mercy of the True Lord. Therefore, the rank of intercession is more a sign of the continuity of Divine Guidance and the importance of the high status of close servants in the Hereafter, than merely a privilege for the intercessor.

 

 

 

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[1] . Az-Zumar: 44 «قُلْ لِلَّهِ الشَّفَاعَةُ جَمِيعًا لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ثُمَّ إِلَيْهِ تُرْجَعُونَ».

[2] . Majma’ al-Bayan fi Tafsir al-Qur’an, Sheikh al-Tabarsi, Vol. 6, p. 671.

[3] . Awa’il al-Maqalat fi al-Madhahib wa al-Mukhtarat, Sheikh al-Mufid, p. 79.

[4] . An-Najm: 26 «وَ كَمْ مِنْ‌ مَلَكٍ‌ فِي السَّماواتِ لا تُغْنِي شَفاعَتُهُمْ شَيْئاً إِلَّا مِنْ بَعْدِ أَنْ يَأْذَنَ اللَّهُ لِمَنْ يَشاءُ وَ يَرْضى‌» / Al-Mizan fi Tafsir al-Qur’an, Allamah Tabataba’i, Vol. 19, p. 39.

[5] . Al-Khisal, Sheikh al-Saduq, Vol. 1, p. 156.

[6] . Al-Kafi, Sheikh al-Kulayni, Vol. 8, p. 101.

[7] . Wasa’il al-Shi’a, Sheikh Hurr al-Amili, Vol. 6, p. 169.

[8] . Nahjul-Balagha, Sayyid Razi, Sermon 176, p. 252.

[9] . Al-Tibyan fi Tafsir al-Qur’an, Sheikh al-Tusi, Vol. 7, p. 150.

[10] . Al-Anbiya: 28 «...وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ...».