INTELLECT
Arabic fa’ah فاعة. There is a general belief amongst Muslims that their Prophet is a living intercessor for them at the throne of God; but the Wahhabis state that the intercession of their Prophet will only be by the permission (Izn) of God at the last day, and that there is no intercession for sins until the Day of Judgement. The teaching of the Qur’an and the Traditions seems to be in favor of this view.
Surah ii. 256: “Who is he that can intercede with Him but by His own permission?”
Surah xix. 90: “None shall meet (in the Day of Judgement) with intercession save he who hath entered into covenant with the God of mercy.”
Surah xx. 108: “No intercession shall avail on that day, save his whom the Merciful shall allow, and whose words He shall approve.”
Surah xxiv. 22: “No intercession shall avail with him but that which He Himself alloweth.”
Surah xxxix. 45: “Intercession is wholly with God.”
Surah xxviii. 38 : “On the day whereon the spirit (Ruh) and the angels shall stand ranged in order they shall not utter a word, save he whom the God of mercy permits, and who shall say what is right.”
The statements of Muhammad, as contained in the Traditions, are as follows: –
“He is most fortunate in my intercession in the Day of Judgement, who shall have said from his heart, without any mixture of hypocrisy, ‘There is no deity but God.'”
“I will intercede for those who shall have committed great sins.”
“Three classes will intercede on the Day of Judgement, the Prophets, the Learned, the Martyrs.” (Mishkat, book xxxiii. ch. xii.)
The author of the Sharh-i-Muwaqif says (p. 588): According to the Sunnis, the intercession of Muhammad is specially for those who have committed great sins (ahlu ‘l-kaba’ir), for the purpose of removing punishment; for Muhammad has said, “My intercession is for those who have committed great sins.” But the Mu’tazilahs say the intercession of Muhammad is for the increase of merit, and not for the prevention of punishment; for it is said in the Qur’an, Surah ii. 45: “Fear the day wherein no soul shall pay recompense for another soul. Nor shall intercession be accepted for it, nor shall compensation be taken from it, nor shall they be helped.”
Arabic fa’ah فاعة. There is a general belief amongst Muslims that their Prophet is a living intercessor for them at the throne of God; but the Wahhabis state that the intercession of their Prophet will only be by the permission (Izn) of God at the last day, and that there is no intercession for sins until the Day of Judgement. The teaching of the Qur’an and the Traditions seems to be in favor of this view.
Surah ii. 256: “Who is he that can intercede with Him but by His own permission?”
Surah xix. 90: “None shall meet (in the Day of Judgement) with intercession save he who hath entered into covenant with the God of mercy.”
Surah xx. 108: “No intercession shall avail on that day, save his whom the Merciful shall allow, and whose words He shall approve.”
Surah xxiv. 22: “No intercession shall avail with him but that which He Himself alloweth.”
Surah xxxix. 45: “Intercession is wholly with God.”
Surah xxviii. 38 : “On the day whereon the spirit (Ruh) and the angels shall stand ranged in order they shall not utter a word, save he whom the God of mercy permits, and who shall say what is right.”
The statements of Muhammad, as contained in the Traditions, are as follows: –
“He is most fortunate in my intercession in the Day of Judgement, who shall have said from his heart, without any mixture of hypocrisy, ‘There is no deity but God.'”
“I will intercede for those who shall have committed great sins.”
“Three classes will intercede on the Day of Judgement, the Prophets, the Learned, the Martyrs.” (Mishkat, book xxxiii. ch. xii.)
The author of the Sharh-i-Muwaqif says (p. 588): According to the Sunnis, the intercession of Muhammad is specially for those who have committed great sins (ahlu ‘l-kaba’ir), for the purpose of removing punishment; for Muhammad has said, “My intercession is for those who have committed great sins.” But the Mu’tazilahs say the intercession of Muhammad is for the increase of merit, and not for the prevention of punishment; for it is said in the Qur’an, Surah ii. 45: “Fear the day wherein no soul shall pay recompense for another soul. Nor shall intercession be accepted for it, nor shall compensation be taken from it, nor shall they be helped.”
Based on Hughes, Dictionary of Islam
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