The negative points of this assumption

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IntroductionThe objections on intercession

After studying the twelve verses on intercession mentioned above it is clear that intercession is an established event of Islam and Qura’n though certain conditions have been laid for both the intercessors and those who benefit. It is not possible that a person may claim to follow Islam but refuse to believe in it after such clear proofs. We are surprised that the consider themselves to be Muslims when they refuse to believe in that which is a part of the Qura’n and Islam. Is it possible for a true Muslim to deny that which is prescribed by Islam and mentioned in the Qura’n?

Qura’n defends the intercession it mentions for it reverts to God and no one has the right to intercede until permitted by Him. The second instance describes it as an event authorized from above by God and not an intercession permitted by the tyrant kings for his courtiers which is from the bottom and which is based on personal relations.

This kind of intercession stresses on the one ness of God because it emanates from Him; it is an oneness which is cleansed of all kinds of polytheism. The Wahhabis have mistakenly mixed this intercession with those of Satan and kings so they deny it and deem it contradictory to Tawhid. Actually they have been critical on their own style of thinking rather than the intercession prescribed by Qura’n.

Intercession actually is a cause of salvation just as it is not contradictory to believe in causes for the creation of this universe ( like the sun’s help through its heat in the growth of plants and the rains) because all these causes exist because God has permitted them to be and they are like a creative intercession. In the same way in the manifest world such causes of salvation and forgiveness exist because of God’s permission. It is not against Tawhid but it stresses upon it and this is what we call the manifest intercession.

Qura’n denies any intercession through the idols because the idolater used to consider inanimate things as intercessor with God. Verse 18 of Surah Yunus says:

“And they worships things besides God that neither hurt nor benefit them and they claim them to be their intercessors.”

This definitely does not have links with the intercession of the prophets of saints and is limited to the inanimate idols made out of stones or metals etc.

 On the other side Qura’n criticizes such a form of intercession in which something or some one is considered to the authority of intercession without even the permission of God. Verse 3 of Surah Zumar says:

“And those who take protectors besides Him say” We worship them only because they will take us close to God. God will judge between them in that which they differ.”

According to this verse they worshipped and considered their gods to be their protectors, benefactors and supporters. Both of this was wrong. (Their worship and their being considered as saviors)

But if someone does not worship the angels, prophets and saints but considers them to be endearing and respectable enough to intercede in the court of God with His permission then he is not covered by such verses.

The Wahhabis have mixed the issue of intercession, the intercessors, and the issue of disbelief in accordance with God’s permission and the conditions lay down by the Qura’n with the belief of the idolaters.

The Wahhabis contend the Arab idolaters of the ignorant times attributed creativity, ownership, sustenance etc to God and they were wayward only because they considered the idols to be their intercessors and protectors. This is another misinterpretation of theirs and it is because of their ignorance about the Qura’nic verses because from various verses we learn that they considered some of these attributes for their idols. Verse 65 of Surah Ankabut says:

“ When they embark on a ship they sincerely invoke God, vowing to worship Him, and when He brings them safely to land, behold, the associate others.”

This verse clearly tells us that they normally used to invoke their idols for their problems but when they faced hardships they invoked God.

Verse 40 of Surah Fatir says:

“Say “Do you not see your partners whom you call upon other than God? Show me what part of earth they have created or they have any share in the heavens.”

This question would have been meaningless if the idolaters had considered God to be the creator and the idols as intercessors because they would have answered that they did not consider the idols as God but as a go between the created and the creator. Can a go between be the creator of have any part in creation?

It is known that they used to consider the idols to be partners in creation and the Messenger is asked to question them what the idols have created. Verse 111 of Surah Bani Israel that they consider the idols to have rulership and ownership equal to that of God and they even believed that the idols used to help God in hardships:

“Say, “All praises and thanks are for God who has not begotten a son, who has no partner in His kingdom and He has no helpers. So proclaim and magnify His glory”

each sentence here is against any powers of the idols. They considered the angels to be the daughters of God (it should be noted that the word “Walad” is used for sons and daughters) (1) and they considered them to be partners in creation.

Had there been no such ideas in those days then Qura’n would not have spoken such meaningful words for it.

The point to note is that the Qura’n has spoken of the idolaters as polytheists and their deeds as polytheism. Had they not believed the idols equal to God and partners for Him but just intercessors then this sentence or verse would not have been correct? The usage of the words “Shirk” and “Mushrik” means that they considered the idols as Lords, creators, and saviors and partners of God (Though these idols were the example of the righteous and the angels)

In the second instance they believed in the idols to be managers of the affairs of the universe and did consider them to be partners of God and it is not that they considered them to be just intercessors. This is amply clarified by the verses of the Qura’n like verse 22 of Surah Ankabut that says:

“There is none for you other than Him to protect and aid.”

This points to the belief of the idolaters who considered the idols to be protectors together with God. Verse 10 of Surah Jaasiya says:

“That which they have earned will be no profit for them and the protectors that they have taken will be of no help”

The term “other than God” which has been used many times in the Qura’n tells us that the considered some others besides God as the center of their attention so that they became their protectors and helpers. This is polytheism and not intercession.

In short Qura’n has raised two objections about the polytheists. The first is that they considered these idols that could not see or hear to be partners in creation and the second is that they believed that the also looked after the affairs of this universe with God.

The idolaters of the days of ignorance used to speak in contradictory tones and used to speak logically like sane people. So when they considered the idolaters to be partners of God in solving problems and considered them to be protectors other than God and also as inte3rcessor and this not the proof of not believing in polytheism.

This is something that is discerned after the study of verses and it is strange that they never considered intercession possible only with the permission of God.

We can conclude that if man takes the support only of the chosen ones of God ( not of wooden and stone idols) and consider only them to be the intercessors with God ( and not partners in managing the affairs and sustenance) and believe that their intercession is only after the permission of God ( not an inherent power) then no criticism will be correct.

We can only object if a person neglects all the three rules or any one of them.

 


 

1. The word “Walad” means boys and girls both young and old. Raghib in Mafuradat.

 

IntroductionThe objections on intercession
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