Bustan Ul Mufradat Pdf Download
Translated by: Mahboobeh MorshedianIntercession ( shafa‘ah), the act of an intercessor when he asks God for forgiveness and help on behalf of sinners, is of two types: generative and legislative. It is a principle found in many Islamic schools of thought, although questioned by some. This paper analyzes and explains the verses of the Qur’an regarding intercession and replies to several objections raised by its opposers. Qur’anic verses on intercession do not contradict one another; rather, they emphasize that intercession inherently belongs to God, and some special servants of God are entitled to intercede by His permission.This paper also refers to Sunni and Shi‘a hadiths in support of the principle of intercession and ends by highlighting some of its positive outcomes, such as preventing sinners from despairing of Allah’s mercy and promoting a stronger relationship with those who can intercede. Based on Qur’anic verses and hadiths, those who have been granted permission by Allah to intercede include prophets, angels, martyrs, and religious scholars.Intercession is a shared principle in many Islamic schools of thought. Moreover, Twelver Shi‘ites believe in intercession by prophets, Imams, and even martyrs and religious scholars.
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Like Shi‘a thinkers, Sunni scholars underscore the truth of this Islamic teaching to such an extent that some Sunni thinkers have written books on intercession that beautifully respond to various doubts on it.However, Wahhabism - founded by Muhammad ibn Abdul-Wahhab - who was inspired by the thoughts of Ibn Taymiyyah, questioned and attempted to refute intercession, and considered those who believe in the concept to be polytheists. This paper responds to doubts about intercession from the Qur’anic and hadith perspectives focusing on both Sunni and Shi‘a sources.According to philologists, shafa‘ah derives from the root shaf‘ which means ‘even’ in contrast to odd. In this way, shafa‘ah means to be linked and attached to something. In the same vein, the reason why an intercessor is called shafi‘ in Arabic is that he attaches the person interceded for to himself, meets his needs, and saves him.The technical meaning of shafa‘ah is to help someone by negotiating on his behalf and asking the judge or the ruler or the like for some kind of exemption or forgiveness. On the Day of Judgment, with God’s permission, the intercessor will request God to save the one interceded for from hell, and will help the latter to enter heaven.Intercession can be divided into two parts:Generative ( takwini) intercession refers to intercession in the literal sense with its endless occurrences. There are boundless instances of generative intercession in the world.
All the causes intercede for their effects in order to come into existence. There is a tendency for stronger beings to help the weak.
For instance, when the seeds of plants split open and the feeble sprout emerges, the soil provides it with nutrients, the sun shines at it with its warm light, and it pours with life-sustaining rain from dense clouds. As a result, this delicate creature can overcome obstacles and turn into a giant, luxuriant tree. Likewise, capable parents who protect and raise their feeble infant and the knowledgeable person who helps the ignorant one are examples of generative intercession.Legislative ( tashri‘i) intercession is based on the technical meaning of the term, that is, the act of mediating between two parties. The intercessor attaches himself to the person in need of intercession, meets his needs, and tries to save him. According to Shi‘a and many Sunni scholars, at least the prophets enjoy this right.As to how intercessors intercede for sinners, their intercession is a reflection of the generative intercession, although this occurs in the hereafter. Imam Ali said, “ Intercession is the wings of the one who asks for forgiveness.” In other words, just as the nestlings learn how to fly with the help of their parents, intercessors are the wings of the sinner that can help him achieve salvation and perfection.Does intercession encourage sinners to commit more sins and eventually cause man to lag behind others in achieving perfection?
In other words, what is the purpose of intercession? Why does God, Who can intercede Himself, grant this privilege to some of His servants? To answer these questions, it is important to discuss the positive outcomes of intercession for those who seek it. The philosophy of intercession includes:When a person gives in to his carnal desires and commits sins as a result, this can lead to feelings of hopelessness. God through His Wisdom offers intercession as an option. This hope for intercession by the Friends of God, that is, the Prophets and Imams, makes man optimistic about life and Allah’s mercy; he endeavors to do good deeds to rise to a higher spiritual rank that makes him deserving of intercession.Intercession encourages people to familiarize themselves with the Ahlul Bayt.
This in itself furthers a person’s mental and spiritual growth and perfection. Knowing that the Ahlul Bayt can intercede with God on the Day of Judgment, a person would try to acquaint himself with them and establish with them a close spiritual relationship. Another positive outcome of this relationship is man’s endeavor to make them pleased with him, which in turn is divine satisfaction.Most Islamic schools of thought believe in intercession. Friends on that day will be foes, one to another except the pious.Likewise, although the first verse refutes friendship on the Day of Resurrection, the second verse reveals that God means negating false friendship. Say, intercession belongs to God exclusively.These verses emphasize that the right to forgive or intercede for sinners belongs only to God, Who created and possesses all creatures, from Whom all creatures have come into existence and to Whom they will return. Therefore, based on these verses, God will undoubtedly be an intercessor on the Day of Resurrection.Of course, it should be noted that these verses do not oppose the idea of the proponents of intercession who believe in it as done by intercessors on the Day of Resurrection.
There are two reasons for this. First, these verses consider intercession belonging exclusively to God and proponents of intercession never regard such intercession as belonging to other intercessors; rather, they believe that these great people are given this right by God and with His permission. Second, these verses, at least some of them, shatter what the idol-worshippers believe in: idols intercede for them. In fact, the above verses emphasize such verses as the following one:وَلَمْ يَكُن لَّهُم مِّن شُرَكَائِهِمْ شُفَعَاءُ وَكَانُوا بِشُرَكَائِهِمْ كَافِرِينَNo intercessor will they have among their Partners idols and they will disbelieve in their Partners idols.Thus, they do not seek to deny that someone other than God intercedes.
To find out whether someone other than God can intercede, we refer to additional Qur’anic verses.This third group of verses includes verses that validate the intercession of someone other than God as long as they have His permission.مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِه.
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