Neither any Angel brought near, nor any Messenger sent – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 09 : Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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[Pevious Class]

Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:

المَسْأَلَةُ الثَّانِيَةُ:  أَنَّ اللهَ لاَ يَرْضَى أَنْ يُشْرَكَ مَعَهُ أَحَدٌ غَيرُهُ فِي عِبَادَتِهِ

The second matter: that Allaah is not pleased that anyone else should be associated with Him in worship of Him

[In this Audio]

لاَ مَلَكٌ مُقَرَّبٌ وَلاَ نَبِيٌّ مُرْسَلٌ

Neither any angel brought near, nor any Messenger sent.8


[8]: Shaykh Fawzan’s Explanation

His saying, “Neither any angel brought near, nor any Messenger sent”: the angel brought near – this is the most excellent ones from the angels such as Jibreel ‘alaihissalaam, and the bearers of the Throne, and those around it, and the angels drawn close to Allaah the Perfect and Most High. So despite the closeness of their place to Allaah the Mighty and Majestic, and their drawing close to Him with worship and their status with Allaah, if anyone were to associate them along with Allaah in worship then Allaah will not be pleased that an angel drawn close is associated with Him, nor any Prophet sent, such as Muhammad sallallaahu ‘alaihi wa sallam, and ‘Eesaa and Nooh and Ibraaheem, those Messengers who are firmest in resolve. He is not pleased that anyone should be associated with Him even if it be one of the most excellent of the angels, even if it be one of the most excellent of mankind.

So He is not pleased that anyone should be associated along with Him from the angels nor from the Messengers. So how about other than them from the beloved servants of Allaah and righteous people, so other than the angels and the Messengers it will be even more the case that Allaah is not pleased that they be associated with Him in worship. And this is a refutation of those people who claim that they take the righteous people and the beloved servants of Allaah as intercessors with Allaah in order to draw them closer to Allaah, just as the people of the days of ignorance used to say:

مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ

We do not worship them except so that they should draw us closer to Allaah (by interceding for us with Allaah) [39:3]

Otherwise they believed that those ones whom they took, they do not create and they do not give provision and they do not possess power over death nor life nor resurrection. Rather their intention was just to take them as intermediaries with Allaah the Mighty and Majestic, and therefore they directed some worship towards them to draw them closer to them, so they made sacrifices for the graves, and they made vows for the graves and they supplicated for aid and called upon the dead.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

Who is it that can intercede with Allaah except with His Permission? – Shaykh Uthaymeen | Dr. Saleh as-Saleh

Bismillaah

The following is excerpted from the Shaykh Uthaymeen’s explanation of Aayatul-Kursi, Translated by Dr. Saleh as-Saleh rahimahullaah

[FOURTH]: In the fourth statement, Allaah, the Most High, said:

مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ
Who is it that can intercede with Him except with His Permission?

[Qur’aan, Aayatul-Kursi , Surah Al-Baqarah 2:255]

The word { ْمَن } “Who” is an interrogative noun [46] and the intended use of the interrogation in the sentence is to assert the negation [that there is none who can intercede] as evident in the affirmation phrase which followed it: { ِ إإِلَّا بِإِذْنِهِ  } “Except with His Permission.” Whenever a negation takes the form of an interrogative construct, then the statement is infused with the meaning of challenge.

The Intercession (Ash-Shafaa’ah):

Regarding the saying of Allaah, the Most High:

يَشْفَعُ  }
Intercedes,”

know that:

1 . Linguistically, the term “shafaa’ah” means to make an odd number an even one.[47]

2 . Traditionally, it refers to the laying of a petition (interceding, mediating) with someone in favor of another, in procuring a benefit or warding off harm. Thus the shafaa’ah of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) for ahlul-mawqif [48] after the worry and distress which befalls them and which they are unable to bear is an intercession to ward off a harm. On the other hand, the Prophet’s shafaa’ah for ahlul-Jannah [49] to enter al-Jannah is aimed at procuring a benefit.

3. None can intercede except by Allaah’s Permission: { إِلَّا بِإِذْنِهِ } His Leave is kawni. [50] Even Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) who has the greatest rank with Allaah cannot intercede except with the prior leave from Allaah. He will be granted this permission after he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) prostrates before Allaah and praises Him with the great praises and glorifications which Allaah guides him to it on that day. Then it will be said:

“ارفع رأسك وقل يُسمَع واشفَعْ تُشَف َّع.”
“Raise your head and speak; you will be listened to, intercede and your intercession will be accepted.” [51]

[It is known] that no one have a rank with Allaah greater than that of the Messenger [Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم], nevertheless, he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) cannot intercede except with the prior leave of Allaah. It is so because of Allaah, Most Majestic and Most High’s, perfection of Authority and hayybah.[52] The more a king’s authority becomes fully established, the more reverent and respected he becomes. People would not even speak in his court unless he speaks. Consider the Prophet’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) relation with his companions and which Quraysh’s [53] emissary [‘Urwah bin Mas’oud] described [after finalizing the treaty of AlHudaybiyah]: “And when they spoke to him they would lower their voices.” [54]

All of this is out of respect. You find that if a king is revered by his flock, then no one can speak in his court and in his presence because of the might of his authority. [55]

[The Conditions of Confirmed Intercession]: [56]

Allaah, (تعالى ), has made it clear that He does not permit intercession except for the one whom He approves of and whose word is acceptable to Him, and for the one He is pleased with and on whose behalf intercession shall be made. It is inevitable that Allaah is pleased with ash-shaafi’, the intercessor, and al-mashfoo’i lahu, the one on whose behalf intercession is sought.[57] Consequently, the idols of the polytheists could not intercede on their behalf with Allaah because Allaah does not approve of them. The Prophets and the righteous do not intercede on behalf of the polytheists because the latter are not approved with Allaah.

Accordingly, the conditions for the confirmed shafaa’ah are three:

1. Allaah’s permission of it.
2. Allaah being pleased with the shaafi’.
3. His approval of the one on whose behalf intercession is sought (al-mashfoo’i lahu).[58]

Footnotes:

[46] In the grammatical sense, the noun { ْمَن ] is the subject, and the term { ذَا ] is omitted for being redundant. The term { الَّذِي } “he that” is a relative pronoun standing as the predicate of the subject {مَن } “Who.” [Author’s note].

[47] Allaah (تعالى) said: { وَالشَّفْعِ وَالْوَتْرِ  }, [which means], And by the shaf’a (even) and the witr (odd) [of all the creations of Allaah]. [Qur’aan Soorat Al-Fajr (89:3)].

[48] Ahlul-Mawqif: All human beings gathered on one plane on the Day of Resurrection awaiting their accounts to be taken by Allaah. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said, “The sun will come so close to the people that they will suffer such distress and trouble as they will not be able to tolerate it or to bear it.” The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) intercedes with Allaah to pronounce His Judgment among the people of al-Mawqif. They will be relieved from their long standing by virtue of his interceding with Allaah on their behalf. [See Saheeh alBukhaari (Arabic/English)], vol. 6, no. 236.

[49] Ahlul-Jannah: The believers who will be admitted to reside forever in al-Jannah.

[50] Kawni: Pertaining to the Universal Will of Allaah, the Most Majestic and Most Magnificent, and which is in accordance with His Foreknowledge and Wisdom. Creation, provisions, life, death, permission to intercede, and so forth exists by the Will of Allaah. Everything that Allaah Wills is certain to occur. He Willed that eemaan (belief in Allaah) and kufr (disbelief) occur, although He Loves eemaan and Hates kufr. On the other hand, the Legislative Decree (al-hukm ash-shar’i) comprises the Revealed Laws (sharee’ah) which the Messengers came with and what is stated in the Revealed Scriptures. Under this Decree, Allaah Loves that mankind believe in Him (eemaan) and does not Love for them to commit kufr. Mankind, however, may or may not believe in Allaah. In short, under His Universal Will, everything Allaah Wills is certain to pass while under the Legislative Will, what is beloved to Allaah may or may not take place.

[51] Part of a long and agreed upon hadeeth. [See Saheeh al-Bukhaari (Arabic/ English)], vol. 6, no. 3 and no. 236.

[52] Hayybah: An attribute inspiring reverence, or veneration.

[53] Quraysh is the tribe of the Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).

[54]This is part of a long hadeeth detailing the story of the treaty of Al-Hudaybiyah. [See Saheeh al-Bukhaari, vol. 3, hadeeth 891 (English/Arabic).

[55] Kings are in need of intercessors because of the imperfection of their knowledge, might and authority. Allaah, Most Perfect in His Might, Knowledge, and Authority, is in no need for intercessors. That is why intercession with Allaah takes place only if He permits it. With kings, however, intercession is permitted with or without a king’s permission. Those close to the king, for example, may intercede without permission. [See Shaykh Ibn ‘Uthaymeen’s Al-Qawlul Mufeed ‘Alaa Kitaabit-Tawheed (Riyadh, Saudi Arabia: Daarul ‘Aasimah, 1st ed. 1415/1994)], vol. 1, p. 330, 332.

[56]The intercessions permitted by Allaah تعالى are six. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) will have the privilege of making three of these intercessions. They are:

1. The Prophet’s intercession for ahlul-mawqif. This is known as the Prophet’s greatest shafaa’ah and it is part of the highest station of praise and honour (almaqaam al-mahmood) with which the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) is distinguished, and for which he will be praised by all creatures. It is mentioned in the Qur’aan [17:78].

2. The Prophet’s intercession for ahlul-Jannah to enter al-Jannah.

3. The Prophet’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) intercession with Allaah تعالى to reduce the punishment of his uncle, Abu Taalib because of his protection and support of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). He will be placed in a shallow part of Hell-Fire.

The other intercessions are not restricted to the Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). They include:

4. The Prophet’s intercession with Allaah تعالى that He does not cast into Hell the one who deserves it.

5. His intercession of taking out from Hell those admitted to it because of their sins.

6. The intercession to raise the ranks of the believers. This is the du’aa of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) to believers and by the believers for each other.

[See (1) Shaykh bin Baaz’s commentary on Ibn Taymeeyah’s Al-’Aqeedah Al-Waasitiyyah which Shaykh ‘Ali Hasan ‘Abdul Hameed compiled in his verification of Shaykh ‘AbdurRahmaan As-Sa’di’s book At-Tanbeehaat Al-lateefah ‘Ala Al-Waasitiyyah (Dammaam, Saudi Arabia: Daar Ibnul Qayyim, 1409/1989), p. 73, and (2) Shaykh Ibn ‘Uthaymeen’s Al-Qawlul-Mufeed, pp. 332-335].

The intercessions mentioned above are the ones approved by Allaah (تعالى). The annulled intercession is any intercession not approved by Allaah(تعالى ).

[57] The conditions are stated in the following aayaat:

1. Allaah (تعالى) says:

مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ
Who is he that will intercede with Him except by His permission.
[Qur’aan, Soorat Al-Baqarah (2:255)].

2. Allaah (تعالى) says:

يَوْمَئِذٍ لَّا تَنفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَرَضِيَ لَهُ قَوْلًا
On that day, no intercession shall avail, except the one for whom ar-Rahmaan has given permission and whose word is acceptable to Him. [Qur’aan, Soorat Taha (20:109)].

3. Allaah (تعالى) says:

 وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ
And they cannot intercede except for him with whom He is pleased. [Qur’aan,Soorat Al-Anbiyaa’ (21:28)].

[58] The case of intercession on behalf of the Prophet’s uncle, Abu Taalib, is excluded and in a very limited sense from the ruling stated in Allaah’s saying:

فَمَا تَنفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ
No intercession of intercessors will be of any use to them [unbelievers, polytheists].[Qur’aan, Soorat Al-Muddathir (74:48)].

Abu Taalib stood in support of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and protected him from his enemies of Quraysh. The intercession on behalf of Abu Taalib is special for the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). Other than this special intercession, none is allowed to intercede for a kaafir. Even Abu Taalib is not saved from the Fire of Hell. Had it not been for the intercession of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), Abu Taalib “would have been in the bottom of the (Hell) Fire,” as the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said. “Perhaps my intercession will be helpful to him on the Day of Resurrection so that he may be put in a shallow fire reaching only up to his ankles with which his brain will boil,” he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) added. [See Saheeh al-Bukhaari, vol. 5, no. 222 and no. 224, and Shaykh Ibn ‘Uthaymeen’s Al-Qawlul Mufeed, vol. 1, p. 334].

Source : From the eBook: Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah). With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)

Related Links:
https://abdurrahman.org/asma-wa-sifaat-com/
https://abdurrahman.org/category/islam/intercession/

Eemaan in the Intercession of Allaah’s Messenger ﷺ on the Day of Resurrection – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 18 : Point 18
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And to have eemaan in the Intercession (the Shafaa`ah) of Allaah’s Messenger sallAllaahu `alayhi wa sallam on the Day of Resurrection for those guilty of sins; and upon the Bridge (as-Siraat), and to cause them to come out from within the Hell Fire. There is no Prophet except that he will have Intercession. And likewise will be the case with the eminently truthful and sincere followers of the Prophets, and the martyrs and the righteous people. And after that Allaah will bestow favour abundantly upon whomever He wishes; and people will come out of the Fire after they have been burnt and reduced to charcoal.

[Souncloud Audio Link

Transcribed Audio:

From the fundamentals of the (creed and belief of) Ahlus-Sunnah wal-Jamaa`ah is eemaan in ash-Shafaa`ah (the Intercession) with the preconditions which are mentioned by Allaah the Majestic and Most High. That it has to be with His Permission, and that the one being interceded for is from the people of eemaan. As for the one who is interceded for being from the people who are disbelievers, then Intercession will not be accepted for him. He the Most High said:

So the Intercession of those who intercede will not benefit them (the disbelievers). (Sooratul-Muddaththir (74), aayah 48)

The disbelieving wrongdoers will have no close friend nor any intercessor who will be given heed to. (Soorah Ghaafir (40), aayah 18)

So the disbeliever, there will never be any Intercession for him ever. As for the believer, then Intercession is established for him if Allaah, the Majestic and Most High, grants permission. And the greatest of the intercessors and the Noble Chief of those who intercede will be our Prophet sallAllaahu `alayhi wa sallam. So he will have Intercessions which will be specific to him and also Intercessions which he shares along with others.

His saying, “And to have eemaan in the Intercession of Allaah’s Messenger sallAllaahu `alayhi wa sallam for those guilty of sins on the Day of Resurrection; and upon the Bridge (Siraat)”. The Messenger sallAllaahu `alayhi wa sallam is the greatest one of those who will intercede on the Day of Resurrection. Indeed he will intercede for all of the people upon the standing place, so that Allaah relieves them from the standing and brings them to account; because the standing will be prolonged for them. Along with severe distress and severe heat and severe thirst and extreme fear, the standing will be prolonged for them, the standing of the Hashr, the Gathering. So therefore they will go to Oolil-`Azm, those Messengers who are firmest in resolve, and request from them that they should supplicate to Allaah to relieve them of the standing, so that they go either to Paradise or to the Fire. So they will go to Aadam and he will excuse himself. And they will go to Nooh and he will excuse himself. And they will go to Ibraaheem and he will excuse himself. And they will go to Moosaa and he will excuse himself. And they will go to `Eesaa and he will excuse himself. And they will go to Muhammad sallAllaahu `alayhi wa sallam and he will say, “I am the one for it.” Then he will go and he will fall down in prostration beneath the `Arsh, the Throne because there will be no intercession for anyone except with the permission of Allaah. Therefore he will fall down in prostration and make supplication to his Lord until it is said to him, “O Muhammad raise your head. Ask and you will be given. Intercede and your intercession will be accepted.” [03] So Allaah will grant permission for him to intercede and he will intercede on behalf of the people of the gathering place for them to move on from the gathering place to the Hisaab, Reckoning. This is ash-Shafaa`atul-Uzmaa, the Major Intercession which Allaah will favour him with over the creation. He, the Most High said:

And during the night pray tahajjud as an extra Prayer for you. Your Lord shall certainly raise you to a praiseworthy standing place. (Sooratul-Israa· (17), aayah 79)

This praiseworthy standing place (al-maqaamul-mahmood) is ash-Shafaa`atul-Uzmaa, the Major Intercession. And there occurs in the supplication which is said after the athaan,

Grant Muhammad al-waseelah (the place of honour in Paradise) and al-fadeelah (the position of superior virtue) and raise him to maqaamam-mahmoodaa (the praiseworthy standing place) which you have promised him. [04]

This is ash-Shafaa`atul-Uzmaa.

And likewise he will intercede with regard to the people guilty of major sins from the nation. He sallAllaahu `alayhi wa sallam will intercede for them that, either they do not enter the Fire, or otherwise that they be brought out from it if they do enter it.

So he sallAllaahu `alayhi wa sallam will intercede for them, and this is not specific to him. So he will intercede, and all of the Prophets will intercede. And the owliyaa· (beloved and obedient servants of Allaah) will intercede and the afraat, they are those who die young, they will intercede for those Muslims who are guilty of major sins. This point is contrary to the Jahmiyyah and the Mu`tazilah and the Khawaarij.

The Khawaarij, they are those who rebel against the rulers, the rulers of the Muslims, by using the sword, and they break the due obedience. And they are also those who declare a Muslim to be a disbeliever on account of major sins which are less than shirk. They are the Khawaarij. They were called Khawaarij (literally those who depart or exit or revolt) because they depart from what is legislated and they revolt against the person in authority and they break the due obedience. Those people deny the Intercession and they say, “Whoever enters the Fire will never come out from it.” And they use as evidence His saying, He, the Most High:

They will not come out from the Hell Fire (Sooratul-Baqarah (2), aayah 167)

So we say: This is with regard to the kuffaar (disbelievers). So the disbelievers will never come out from the Fire. But as for the Intercession which is meant here, then it is with regard to the people of eemaan, those who are believers who are guilty of major sins; and it is established. And Allaah, the Majestic and Most High, says:

Who (none) can intercede with Him (Allaah) except with His permission (Sooratul-Baqarah (2), aayah 255)

It indicates that only if He grants permission can anyone intercede. And likewise His saying, He the Most High:

And how many angels there are in the heavens whose Intercession will not benefit at all except after Allaah grants permission for whomever He wishes and is pleased with. (Sooratun-Najm (53), aayah 26)

This contains the two conditions for the Shafaa`ah

  1. That Allaah grants permission; this is the first condition and
  2. That He is pleased, this is the second condition, He is pleased with the one who is being interceded for. And He is not pleased except with a believer. As for the disbeliever, He will not be pleased with him.

So those who contradict the people of the Sunnah with regard to the Intercession take two opposite positions. From them are those who deny the Intercession. And they are the Khawaarij and the Mu`tazilah, those who declare people to be disbelievers on account of major sins which are less than shirk.

And the second group are those who go beyond the limits in affirming Intercession. And they are the Soofees and the grave worshippers, those who depend totally upon Intercession and who turn to the graves and who seek aid from the dead. They seek intercession from them, (from the dead). Just as He the Most High said:

And they worship besides Allaah others who cannot harm them nor benefit them and they say, “Those are our intercessors with Allaah.” (Soorah Yoonus (10), aayah 18)

They worship them in order that they should intercede for them with Allaah. As for those who take the middle position, and they are the Ahlus-Sunnah walJamaa`ah, they do not deny Intercession totally and they do not affirm it unrestrictedly. Rather they affirm it with the two conditions which occur in the Book and the Sunnah. This is the conclusion on the topic of the Intercession.

And his saying, “And Intercession is established for those who are sinful, guilty of sins.” Meaning Intercession will be for the believers who are guilty of sins. Those who do not reach the level of kufr, disbelief.

His saying, “And it will occur upon the Siraat (Bridge) over the Fire.” Meaning:

And the Prophet sallAllaahu `alayhi wa sallam will intercede for the believers whilst they are crossing the Bridge. And he will intercede for those who have entered the Fire that they should be brought out from it, if they are from the people of towheed.

So he will intercede upon the Bridge when the people are passing over it, and it is the Bridge which will be laid across the upper part of the Hell Fire. The people will cross over it in accordance with their deeds. So some of them will cross over it in the blinking of an eye. And some of them will cross over it like lightening. And some of them will cross over it like the passing of the wind. And some will cross over it like fast horses. And some will cross over it like the riders of camels. And some will be running over it. And some will be walking. And some will be crawling. And some will be snatched from it and thrown down into the Fire. All of the creation will have to pass over this Bridge, the believers and the disbelievers. And nothing will render them safe except for their deeds. He, the Most High, said:

There is not one of you except that he will have to cross over it (Soorah Maryam (19), aayah 71)

Meaning over the Bridge.

It is a binding decree from your Lord. Then We will rescue those who were dutiful to Allaah and We will leave the wrongdoing disbelievers upon their knees in the Hell Fire. (Soorah Maryam (19), aayahs 71-72)

So no one will be saved except for the people of taqwaa, dutifulness to Allaah. As for the disbelievers then they will be destroyed in the Fire, and Allaah’s refuge is sought. This is the Siraat.

His saying, “And after that Allaah will bestow Favour abundantly upon whomever He wishes.” And Allaah will bring out from the Fire some of the believers without the Intercession of those who intercede. Rather by His Favour (fadl), He, the Perfect and Most High. He will bring out some people from the Fire by His fadl, by His Favour, He the Perfect, without the Intercession of anyone, rather just by His fadl, His Favour, He the Majestic and Most High.

His saying, “And people will come out from the Fire after they have been burnt and turned to charcoal.” Allaah the Majestic and Most High informed that the people of the Fire who are to remain forever in it will not die in it nor will they live.

He the Most High said:

So remind if the reminding will benefit. Those who fear Allaah will take heed of the reminder. But the wretched will avoid it. The one who will enter the Great Fire, then he will not die in it nor will he live. (Sooratul-A`laa (87), aayah 9-13)

So the person who does not accept the reminder and does not accept the admonition and continues upon his misguidance, this one will enter Hell Fire; and he will remain in it. And he will not live a life which allows him to rest, and he will not die a death which gives him relief, rather he will remain in torment. But as for the person who enters it from the disobedient people of towheed, then he will be burnt and turned to charcoal. And then he will come out from the Hell Fire and he will be placed in a river, the River of Life, and their bodies will grow. And when their bodies are completed, then permission will be granted for them to enter Paradise.

Footnotes:

[03] Reported by al-Bukhaaree as (no. 4206) and reported by Muslim (no. 193) from a hadeeth of Anas radiyAllaahu`anh

[04] Reported by al-Bukhaaree in his Saheeh (no. 614) from a hadeeth of Jaabir radiyAllaahu`anh

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 18

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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The Intercession (ash-shafaa’ah) which Allaah has stored up for them is something TRUE – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 22 (Part 01)

[84] وَالشَّفاعَةُ التي ادَّخَرَها لَهُم حَقٌّ، كما رُويَ في الأَخْبارِ‏‏‏‏‏.

[84] And the intercession (ashshafaa`ah) which He has stored up for them is something true, just as is reported in the narrations.

[Soundcloud Audio Link]

The Explanation – Point [84] [Part 01]

Ashshafaa`ah (the intercession) is also from the important matters of `aqeedah (creed and belief)[1] because people have gone astray with regard to affirming it. Some people went beyond the due limits in affirming it and others took a middle way.

So, with regard to the intercession on the Day of Resurrection, then the people have become divided about it, into three categories:

A people who went beyond the limits in affirming it to such an extent that they seek it from the dead and from the graves and from the idols and (from) the trees and (from) the stones.

And they worship besides Allaah that which cannot harm them and cannot benefit them; and they say, “These are our intercessors with Allaah.” (Soorah Yoonus (10), aayah 18)

(The people of shirk, they say,) “We do not worship them except so that they should draw us closer in nearness to Allaah.”  (Sooratuz-Zumar (39), aayah 3)

And a group who go beyond bounds in denying intercession, such as the Mu`tazilah and the Khawaarij. So they denied that there would be any intercession regarding the people who commit major sins (ahlul-kabaa·ir). And they contradict the proofs from the Book and the Sunnah which are mutawaatir (reported by huge number of narrators at each level of narration) affirming the intercession (ashshafaa`ah).

Whereas the Ahlus-Sunnah wal-Jamaa`ah (the people of the Sunnah and the Jamaa`ah), they took a middle path. So, they affirmed the shafaa`ah (intercession) in the manner mentioned by Allaah and His Messenger; and they truly believe in it – without ifraat (إفراط – exceeding the limits) and tafreet (تفريط – falling short of what is required).

And ashshafaa`ah (intercession) in the language, is derived from ashshaf` (الشفع – that which is even) meaning: the opposite of ‘odd’ (الوتر – al-witr) because the word al-witr means: ‘a solitary person’ (that which is single), whereas ashshaf` (that which is even) means: ‘more than one’, be it two or four or six; it is what is called ‘the even numbers’.[2]

And in the Legislation it means: acting as an intermediary to carry out needs; that an intermediary comes in-between the person who has a need and the one who possesses what he wants. And it is of two categories: (the first is) interceding with Allaah and (the second is) interceding with the creation.

As for intercession with the creation, then that is of two categories:

A good intercession (شفاعة حسنة – shafaa`atun hasanah) which is, when it is done with regard to affairs which are good, beneficial and permissible; that you mediate with someone who possesses the needs required by the people, in order that he should carry out those needs for them. He, the One free of all imperfections said,

Whoever intercedes for a good cause will receive a share of the reward for it.  (Sooratun-Nisaa· (4), aayah 85)

And he, `alayhissalaatu was-salaam said,

“Intercede and you will receive reward, and Allaah will bring about whatever He wills upon the tongue of His Messenger.” [3]

So this is shafaa`atun hasanah (good intercession) and there is reward for it because it involves bringing about benefit for the Muslims in their needs being carried out and in their attaining that which they seek which is beneficial for them, and as long as it does not involve transgression or wrong-doing against anyone.

And the second category (of intercession amongst the creation) is: evil intercession (شفاعة سيئة – shafaa`atun sayyi·ah) which means: interceding for affairs which are forbidden; such as interceding so that prescribed punishments which have become binding should be dropped. And the like of this, enters into those who the Prophet sallAllaahu `alayhi wa sallam cursed in saying,

“Allaah has cursed whoever gives shelter to a person of transgression.” [4]

And likewise, interceding with regard to seizing the property of other people without right and giving it to those who do not deserve it; Allaah the Most High said,

And whoever intercedes for an evil cause then he will have a share of the sin of it.  (Sooratun-Nisaa· (4), aayah 85)

As for intercession with Allaah, then it is not like interceding with the creation. For intercession with the Creator, that means: that Allaah, the Mighty and Majestic, honours some of His servants by granting them that they may supplicate for some of the Muslims who deserve punishment because they have committed major sins (other than shirk), so the person intercedes with Him that He should pardon those people and not punish them because that person was a believer upon tawheed. So therefore, the one interceding, he intercedes with Allaah, the Majestic and Most High, that He should pardon that person. Or, regarding someone who has entered the Hellfire because of sins, so the one who is interceding, intercedes with Allaah for that person to be taken out and for the punishment to be removed from him. And this is called ‘the intercession regarding the people who committed major sins’[5].

However, interceding with Allaah has two conditions:

The first condition is that it is done only with the Permission of Allaah. So no one can intercede with Allaah, except with His Permission. So, He is the One who permits the person who intercedes, to intercede. And as for before He has granted Permission, then no one can precede Allaah the Mighty and Majestic.

Who is there that can intercede with Him, except with His Permission?  (Sooratul-Baqarah (2), aayah 255)

And He is not like the created beings whom people come to in order to interceded with them even if they do not give permission for it. So Allaah, the Majestic and Most High, no one can intercede with Him except with His Permission.

The second condition: that the person you are interceding for is one of the people of tawheed (one who worships Allaah alone) and he is from the people of eemaan (he is a true believer – a mu·min) from those whom Allaah is pleased with – being pleased with their sayings and their actions.

And they cannot intercede except on behalf of those He (Allaah) is pleased with.  (Sooratul-Anbiyaa· (21), aayah 28)

Meaning: Allaah is pleased with that person’s sayings and actions.

And these two conditions occur together in the saying of Allaah the Most High,

Except, after Allaah has granted permission for whomever He wishes and is pleased with.  (Sooratun-Najm (53), aayah 26)

‘After Allaah has granted permission’ – this is the first condition; ‘and someone He is pleased with’ – that is the second condition.

And as for the unbeliever (kaafir), he will not be benefitted by any intercession.

Then they (the unbelievers) will not be benefitted by the intercession of those who intercede.  (Sooratul-Muddaththir (74), aayah 48)

For the wrongdoers (from the unbelievers), there will be no devoted friends nor anyone to intercede for them, who will be of aid.  (Soorah Ghaafir (40), aayah 18)

So, the intercession mentioned in the Qur·aan is of two types: intercession which is negated or denied, and that is intercession which has its conditions (one or both of them) absent; and intercession which is affirmed, which is intercession which fulfils those conditions.

So as for the unbeliever, then he will not be benefitted by intercession. Even if all the inhabitants of the heavens and of the earth were to intercede for him, Allaah still would not accept their intercession because this person is a mushrik (one who worships others besides Allaah), he is an unbeliever (kaafir) in Allaah the Majestic and Most High. Allaah is not pleased with him in his sayings and his actions. Except, for what occurs with regard to the intercession of the Prophet sallAllaahu `alayhi wa sallam with regard to his uncle – Aboo Taalib, for this is a special and particular intercession; and also, it is not an intercession for him to come out from the Hellfire, but rather an intercession for the punishment to be reduced upon this man because of the assistance he gave to the Prophet sallAllaahu `alayhi wa sallam and because of his sheltering him and defending him `alayhissalaatu was-salaam. So the Prophet sallAllaahu `alayhi wa sallam will intercede for the punishment to be reduced for him, only.

This is the confirmed intercession with its conditions, and it is of different types.

Point [84][6] to be continued inshaa· Allaah

Footnotes:

[1] As is indicated in the hadeeth of ashshafaa`ah, reported by Al-Bukhaaree as hadeeth 3340, 4712, 7510, and also by Muslim.

Translator’s Side Point: It’s a long hadeeth mentioning the Day of Resurrection, when the people would be suffering from the length of the waiting. Then they will go to the Oolul-`azm from the prophets – Aadam `alayhis-salaam, then Nooh, then Moosaa and `Eesaa, asking each of them to intercede with Allaah for the judgment to begin. Finally it will be said to them:

“Go to the Prophet sallAllaahu `alayhi wa sallam; so they will come to me and I will prostrate beneath the Throne, and it will be said, ‘O Muhammad, raise your head and intercede, your intercession will be accepted, and ask and you will be given.’”

[2] Translator’s Side Point: Some of the explainers mention that’s why, the way it’s derived in the Arabic language, is that when somebody has a need, the person who intercedes to help him, it’s as if he makes that first person, he makes him two by going and joining him in his request and going and interceding with the person who can fulfil that request.  (He is one person and you have made him even, shaf`). That’s why it’s called ashshafaa`ah.

[3] Hadeeth reported by Al-Bukhaaree as hadeeth 1432 and reported by Muslim; it is from a hadeeth of Aboo Moosaa radiyAllaahu `anh.

The full wording of Al-Bukhaaree begins: that the companion Aboo Moosaa radiyAllaahu `anh said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam, when a beggar used to come to him, or someone having a need (and) this was transmitted to him, he used to say this, ‘Intercede and you will receive reward…’.”

[4] From a hadeeth of `Alee radiyAllaahu `anh who said, “We do not possess anything with us except for the Book of Allaah and this scroll from the Prophet sallAllaahu `alayhi wa sallam, containing the wording that he said, ‏

‘Al-Madeenah is a sacred area between `Aa·ir and such-and-such. Whoever introduces transgression within it, then upon him is the Curse of Allaah and the angels and all of mankind. No obligatory deed and no optional deed will be accepted from him…’Reported by Al-Bukhaaree as hadeeth 1870 and by Muslim

[5] الشفاعة في أهل الكبائر – ashshafaa`ah fee ahlil-kabaa·ir

[6] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) said about the ahaadeeth about the shafaa`ah, “The ahaadeeth about that are mutawaatir (reported by a huge number of people at every level) also. And Ibn Abee `Aasim, in his book: As-Sunnah, he brings six chapters about this – chapters 163 to 168, and he brings the ahaadeeth in that regard numbering hadeeth number 784 to 832 (about 48-49 ahaadeeth) and the explainer (Ibn Abil-`Izz) in his explanation mentions a good number of them and they include the fact that the intercession of the Prophet sallAllaahu `alayhi wa sallam is of eight (8) different types. So whoever wishes can refer back to that (the explanation of Ibn Abil-`Izz).”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 94-98 (Point 84)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Transcribed by Sideeqa Ali

Points discussed in this excerpt include:

  • The intercession (ashshafaa`ah) is true and an important matter of `aqeedah
  • The three categories into which the people are divided regarding the shafaa`ah
  • Meaning of ashshafaa`ah linguistically and in the Legislation
  • The two categories of intercession: interceding with Allaah and interceding with the creation
  • The two categories of intercession with the creation: good intercession and evil intercession
  • The two conditions required for interceding with Allaah: it is only by Allaah’s Permission and the one being interceded for is from the people of tawheed and eemaan and from those that Allaah is pleased with
  • The two types of intercession mentioned in the Qur·aan: affirmed and negated
  • The unbeliever will not be benefitted by intercession
  • The ahaadeeth regarding the intercession are mutawaatir

Listen to the Part 02 of this lecture at the below link:
Different Types of Confirmed Intercession – Aqeedah Tahaawiyyah – Dawud Burbank [Audio|En]

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Seeking The Forgiveness Of Allaah & His Messenger (صلى الله عليه و سلم)

وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا

If, when they had wronged themselves, they had come to you – O Muhammad (صلى الله عليه و سلم) – and had sought Allaah’s forgiveness, and the Messenger had asked for Allaah’s forgiveness for them, then they would have found that Allaah would have accepted their repentance and had mercy upon them.

[Sooratun-Nisaa (4): 64]

Ibnul-Qayyim (rahimahullaah) said:

“Since Allaah – the One free of all imperfections – knew that those to whom the Messenger was sent would certainly wrong themselves and follow their desires, He guided them to that which would repel the evil of that wrong and remove its causes. This lay in two things: Firstly, there was something that they themselves were to do, which was to seek forgiveness of their Lord – the Mighty and Majestic.

Secondly, there was something for someone else to do, and this was that the Messenger (صلى الله عليه و سلم) should ask forgiveness for them when they came to him, submitted obediently to him and acknowledged their wrong-doing. So, if they were to do these two things, they would find that Allaah would accept their repentance and forgive them. He would accept their repentance, thus wiping away the effect of their sins and protecting them from their evils. In addition to this, He would grant them His Mercy, His favourable and fine treatment.

So, what share of this Aayah is there for a person who wrongs himself after the death of the Prophet (صلى الله عليه و سلم) ? Does the use of the Aayah support those people who claim that the person should go to his (صلى الله عليه و سلم) grave; ask for forgiveness there, and for his intercession?

The reply is that, as for the share of the person who wrongs himself after the death of the Prophet (صلى الله عليه و سلم) with regard to this Aayah, he should ask for Allaah’s forgiveness, with sincere repentance and this applies in every time and place. It is not a condition for the correctness of his repentance that he should go to his (صلى الله عليه و سلم) grave, and ask for forgiveness there. (By consensus- Ijmaa”).

As for going to his grave and seeking forgiveness there and seeking his intercession, using this Aayah as an evidence, then the Aayah does not indicate this in any sense at all. It only refers to going to him (صلى الله عليه و سلم) ; not going to his grave; nor does it state that he will seek forgiveness for them if they seek intercession from him after his death.

This is thus shown to be a false and futile argument which is further clarified by the fact that the Companions, those who of all people knew best about the Book of Allaah and the Sunnah of His Prophet (صلى الله عليه و سلم) , did not understand the Aayah in this way. So it is known that this is an innovation. That which is most frequently used as evidence by those who permit it, is the narration of al-`Utabee from an unknown Bedouin, even though we do not know any chain of narration for it. If this disconnected report, or it’s like, were a hadeeth or a report from a Companion, then it would not be permissible to use it as a proof, and its ruling would not be binding upon us because of its lack of authenticity. How then can it be permissible to use as proof for this a story that is not authentic, concerning a Bedouin who is unknown!? [1]

Shaikh ‘Abdur-Rahmaan ibn Naasir as-Sa`dee (rahimahullaah) said:

“Allaah said:

Meaning: If, when they had wronged themselves, they had come to you – O Muhammad (صلى الله عليه و سلم) i.e. acknowledging their sins, and fully confessing them.

“…and had sought Allaah’s forgiveness, and the Messenger had asked for Allaah’s forgiveness for them, then they would have found that Allaah would have accepted their repentance and had mercy upon them”

i.e. He would have turned to them, forgiven their wrongdoing, and been Merciful to them; by accepting their repentance, guiding them to it and granting it to them, and rewarding them for it. This coming to the Messenger (صلى الله عليه و سلم) was something specific to his lifetime. This is what the context indicates, because seeking forgiveness from the Messenger cannot occur except in his lifetime. As for after his death, then nothing can be sought from him; rather that would be shirk.” [2]

***

Footnotes:

[1] Tayseerul-‘Azeezil Hameed Sharh Kitaabit-Tawheed of Shaikh Sulaymaan ibn `Abdillaah ibn Muhammad bin `Abdul-Wahhaab (pp. 561-562)
[2] Tayseerul-Kareemir-Rahmaan fee tafseer Kalaamil-Mannaan of Shaikh “Abdur-Rahmaan ibn Naasir asSa”dee.

[Translated by Aboo Talhah Daawood ibn Ronald Burbank -rahimahullaah]

Posted from: www.alitisaambissunnah.wordpress.com

The Affirmed and Annulled Intercession (Ash-Shafaa’ah) – Shaykh ibn Uthaymeen

Bismillah ir-Rahman ir-Rahim (بسم الله الرحمن الرحيم)

Question 59: What is the affirmed and nullified intercession?

The Answer:

Ash-Shafaa’ah is derived from ash-Shaf’a and it is the opposite of witr (one), and it is to make a single thing one of a pair or couple, for example to make the one two, the three four and so forth. This is as far as its linguistic derivation is concerned.

Traditionally, however, it means the laying of a petition (interceding, mediating) with someone in favor of another, in procuring a benefit or warding off a harm, i.e. the intercessor lays down a mediation between the one on whose behalf an intercession is sought (al-mashfoo’ilahu) and the one pleaded with (al-mashfoo’ ilayh), in order to procure a benefit for al-mashoo’ilahu or repel from him something harmful.

Intercession is two types, confirmed and correct intercession, and a false one that is of no benefit to its people.

As to the confirmed and correct intercession, then it is the one which Allaah, The Most High, has confirmed in His Book, and which His Messenger (صلى الله عليه و سلم) has confirmed. And it is approved only for the people of Tawheed and those of pure intentions. Since Aboo Hurayrah (رضي الله عنه) said: “O Messenger of Allaah! Who will be the luckiest person, who will gain your intercession on the Day of Resurrection?” He (صلى الله عليه و سلم) said: “The one who says la ilaaha illallaah (none has the right to be worshipped except Allaah) purely from his heart.” [83]

And this type of intercession has three conditions to it:

  1. First condition: Allaah being pleased with the intercessor.
  2. Second condition: Allaah being pleased with the one on whose behalf intercession is being sought, and the
  3. Third condition: Allaah’s permission for the intercessor to intercede.

These conditions are collectively stated in the Saying of Allaah, The Most High:

“And there are many angels in the heavens, whose intercession will avail nothing except after Allaah has given leave for whom He Wills and is Pleased with.” [Qur’aan, soorat an-Najm (53): 26].

And they are mentioned in details in the following Sayings of Allaah, The Most High:

“Who is he that will intercede with Him except by His Permission?” [Qur’aan, soorat al-Baqarah (2): 255)].

“On that day no intercession shall avail, except the one for whom Ar-Rahmaan has given permission and whose word is acceptable to Him.” [Qur’aan, soorat Taha (20): 109].

“And they cannot intercede except for him with whom He is Pleased.” [Qur’aan, soorat al-Anbiyaa’ (21): 28].

It is inevitable that these three conditions be met in order for intercession to take place. And based upon this, then we come to know the second type of intercession. And this is the annulled intercession, which avails not its people, and which the Mushriks (polytheists) claim to be the intercession of their gods for them, with Allaah (عز و جل). Indeed, this intercession avails them not, as Allaah, The Most High, Says:

“And so no intercession of intercessors will be of any use to them.” [Qur’aan, soorat al-Muddath-thir (74): 48].

This is since Allaah, The Most High, accepts not the Shirk of those Mushriks, and that He would not give Permission for them to intercede. Since there is no intercession except for those whom Allaah is Pleased with, and Allaah accepts not Kufr for His servants and He Loves not mischief. So, the Mushrik’s attachment of importance on the gods that they worship whilst they say, “these are our intercessors with Allaah”, is false and has no benefit. Rather this will only keep them farther away from Allaah.

Furthermore, the confirmed shafaa’ah, as the scholars, may Allaah’s Mercy be upon them, mentioned, is divided into two kinds: General and Special.

The meaning of General is that Allaah (عز و جل) Permits whom He Wishes from His righteous servants to intercede on behalf of those whom Allaah has given the Permission for intercession.

And the Special [means] the intercession particular to the Prophet (صلى الله عليه و سلم), and the greatest of which is ash-Shafaa’atul-‘Uthmaa (the greatest intercession) and which takes place on the Day of Resurrection when the people will suffer such distress and trouble as they will not be able to tolerate. So they will look for someone who will intercede for them with Allaah (عز و جل) to relieve them from this greatly distressing and long-standing situation. So they go to Aadam, then to Noah, Ibraaheem, Moosaa, and then to ‘Eessa. None of them intercede, until the matter reaches Muhammad (صلى الله عليه و سلم). So he (صلى الله عليه و سلم) stands up and intercedes with Allaah (عز و جل) to save His slaves from this immense situation. So Allaah responds to his supplication and accepts his intercession. And this is part of al-Maqaam al- Mahmood (the highest station of praise and glory) which Allaah, The Most High, has Promissed to the Prophet (صلى الله عليه و سلم) in His Saying:

“And in some parts of the night offer the salaat with it (i.e. recite the Qur’aan in the prayer), as an additional prayer (tahajjud) for you (O Muhammad). It may be that your Rabb will raise you to al-Maqaam al-Mahmood.” [Qur’aan, soorat al- Israa’ (17): 79].

And from the intercession that is particular to the Prophet (صلى الله عليه و سلم) is his intercession for ahlul-Jannah (the people of Paradise) to enter al-Jannah. Because after they cross the siraat (the bridge over Hell) the people of al-Jannah will be stopped at a bridge between Paradise and Hell, and here their hearts will be rendered free from the wrongs they have committed against each other until they are cleaned and purified. Then after that they will be granted permission to enter into al-Jannah. However, they will not be admitted therein until after the Prophet’s (صلى الله عليه و سلم) intercession with Allaah for them to enter Paradise. Therefore the gates of al-Jannah will open by virtue of the Prophet’s (صلى الله عليه و سلم) intercession.

As regard the general intercession by the Prophet (صلى الله عليه و سلم) and by others besides him from the righteous slaves of Allaah, then it is to intercede for the People of the Fire from the sinful believers who do not deserve the endless dwelling therein. He (صلى الله عليه و سلم) intercedes on their behalf for them to get out of the Fire. And this type of intercession is confirmed for him (صلى الله عليه و سلم) as well as for others from the Prophets, the martyrs, and the righteous, and Allaah knows best.

[83] Reported by al-Bukhaaree. See Saheeh al-Bukhaaree, vol.1, no.98.

Translated by Dr Saleh as Saleh rahimahullaah
SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen

Affirmed and Annulled Intercessions – by Dr. Saleh As-Saleh [Mp3|En]

Listen / Download Mp3 Here (Time 14:32)
[audio https://salafiaudio.files.wordpress.com/2014/09/understanding-worship-06-affirmed-and-annulled-intercessions-types-of-intercessions-saleh-as-saleh.mp3]

Taken from Understanding Worship – Fiqhul Ibaadaat – QA Format – of Shaik Uthaymeen

Some Different Types of Intercession (ash-Shafa’a) – Compiled by Abbas Abu Yahya

Compiled and translated By Abbas Abu Yahya

The Shafa’a of the Messenger -sallAllaahu alayhi wa sallam- cannot be achieved except by obedience to him.

Ibn al-Qayyim said:

‘When the Messenger’s -sallAllaahu alayhi wa sallam- status of being dependent Allaah Subhanahu was complete, all of the creation were in need of him in the Duniya(for the rulings of worshipping Allaah Alone) and inthe Hereafter:

As for their need of him in this world; then it isstronger than their need for food, drink and breathing by which their bodies remain alive.

As for their need of him in the Hereafter; then the people will seek intercession from the Messengers so that they can be relieved from their severe condition. All of the Messengers will refrain from interceding but the prophet Muhammad -sallAllaahu alayhi wa sallam- will intercede for them and he is the one who will open the gates of Paradise for them.’

Taken from ‘al-Fawaid’ by Shaykhul –Islaam Ibn al-Qayyim p. 99

The Shafa’a of the Angels

Taken from the Sharh of Aqeedatu Tahaweeya by Shaykh Salih aalush-Shaykh:

The fifth point:

Ash-Shafa’a on the Day of Judgement is not specifically for the Prophet -sallAllaahu alayhi wa sallam- nor for the other Prophets; rather the Angels will intercede and the Believers will intercede according to their status’: ( the scholars, the martyrs and the righteous people will intercede), as is established in the Saheeh that Allaah Ta’ala will say on the Day of Judgement: {{ the Angels have interceded, the Prophets have interceded, the believers have interceded and nothing remains except the mercy of The Most Merciful of those who show mercy, so Allaah Ta’ala will command that groups of people, who did not do any good whatsoever, should be taken out of the fire. }} (hadeeth from Saheeh Muslim) to the end of the hadeeth.

So here ash-Shafa’a is not specific to the Prophets, but the Angels will also intercede as Allaah Ta’alasaid describing the Angels who carry the ‘Arsh and other than them: <> [Ash-Shurah: 5] and this seeking forgiveness is before helping them in the worst destination and punishment. They are the most merciful -who have been given responsibility- to the people of Eemaan, since they have seen the punishment and the worst destination.

Allaah said: {{the Angels have interceded, the Prophets have interceded, the believers have interceded}} so there is a general ash-Shafa’a for every righteous believer to intercede; he will intercede for his close relatives and for whoever he wills.

The Shafa’a of Children for their Parents

Hadeeth – taken from Silsilah Saheehah No. 3416

On the authority of Habeebah or Umm Habeebah who said: ‘We were sitting in the house of ‘Aa’ishah, and the Messenger of Allaah sallAllaahu alayhi wa sallamentered and said: ‘There are no two parents whose three children die before they reach the age ofaccountability, except that they are brought until they are standing at the door of Paradise.

It will be said to them; ‘Enter Paradise.’

They will say: ‘Should we enter Paradise even though our parents have not yet entered?!’

So it will be said them again to enter, – I do not know if it is the second time but it will be said to them-: ‘Enter Paradise along with your parents.’ The messenger said ‘and that is the saying of Allaah –Azza wa Jal – << So no intercession of intercessors will be of any use to them>>’ [Al-Muddathir: 48] and the Messenger also said: ‘the intercession of children benefits their parents.’

Narrated by Ishaq bin Rahawayah in his Musnad & authenticated by Shaykh al-Albaani

The Seventy Thousand that will enter Paradise with the Messenger’s Intercession

Hadeeth – taken from Silsilah Saheehah No. 1879

His -sallAllaahu alayhi wa sallam- Shafa’a on the Day of Judgement

On the authority of Abu Huraira from the Prophet: ‘I asked Allaah – Azza wa Jal – for ash-Shafa’a for myUmmah and Allaah said to me: ‘You can have seventy thousand who will enter Paradise without being taken to account.’ So I said: ‘O Allaah increase the number for me.’ So Allaah said: ‘Indeed you will have this.’ So Allaah increased them in front of Him and on the right and on the left.’

Narrated by al-Baghawi & authenticated by Shaykh al-Albaani

Shaykh al-Albaani brings another supporting evidence for the above hadeeth from ‘Mishkaat’ with an authentic chain:

On the authority of Abu Umaamah who said I heardthe Messenger of Allaah sallAllaahu alayhi wa sallam saying: ‘My Lord promised me that seventy thousand from my Ummah will enter Paradise without account or being punished and that with every thousand of these there will be another seventy thousand and there will be many, many more from those whom Allaah has increased.’

Narrated by Ahmad, Tirmidhi, Ibn Majah and authenticated by Shaykh al-Albaani in Mishkaat no. 5556

The Intercession of the righteous people from the Ummah of the Prophet -sallAllaahu alayhi wa sallam

Hadeeth – taken from Silsilah Saheehah No. 2178

On the authority of Abu Umaamah who said I heardthe Messenger of Allaah sallAllaahu alayhi wa sallam: ‘People will enter Paradise due to the Shafa’a of a person who is not a Prophet. The amount that will enter will be like the tribe of al-Hayyain, or the like of one of the sub-tribes of al-Hayyain like the tribe of Rabeeyah and the tribe of Maddar.’

A man said: ‘O Messenger of Allaah. Is not the tribe of Rabeeyah from the tribe of Maddar?’

The Messenger answered; ‘Indeed I say what I say.’

Narrated by Ahmad, Ibn ‘Aasakir and authenticated by Shaykh al-Albaani

The Correct Belief in ash-Shafa’a refutes the ideology of the Khawaarij

The Khawaarij hold the opinion that if a Muslim commits a major sin then he has left Islaam, however the correct belief of the Salaf is that he does not leave Islaam, but he must repent to AllaahTa’ala. The following is a refutation of the ideology of the Khawaarij:

On the authority of Anas who said that theMessenger of Allaah sallAllaahu alayhi wa sallam said: ‘My intercession is for those from my Ummah who commit major sins.’

Narrated by Tirmidhi, Ibn Khuzaimah and authenticated by Shaykh al-Albaani in Mishkaat no. 5558-9

Those whose intercession will not be accepted

On the authority of Abu Darda who said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying, ‘Indeed those who curse cannot be witnesses orintercessors on the Day of Judgement.’

Narrated by Muslim, Abu Dawood and Ahmad

This chapter heading was mentioned by Shaykh Muqbil in his book ‘ash-Shafa’a’

Intercession by reading the Qur’aan

On the authority of Abu Umaamah al-Baahilee who said: I heard the Messenger of Allaah sallAllaahu alayhi wa sallamsaying, ‘Read the Qur’aan, since it will come as an intercessor on the Day of Judgement for the one who reads it. Read the two illuminating lights, sooratul Baqarah and soorah Aali Imran since they will come on the Day of Judgement as though they are two shades overhead or two large clouds or two groups of birds with wings outstretched, bringing forward evidence for the one who reads these two Soorahs. Read Sooratul Baqarah because taking toit is a blessing (Barakah) and leaving it is sorrow, and magicians can cannot read/confront it.’

Narrated by Muslim, al-Bayhaqi and Ahmad

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

Intercession

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 30
Intercession

Allah, the Exalted, says:

“Whosoever intercedes for a good cause will have the reward thereof.” (4:85)

246. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: Whenever a needy person would come to the Prophet (sallallaahu ’alayhi wa sallam), he would turn to those who were present and say, “If you make intercession for him, you will be rewarded, because Allah decreed what He likes by the tongue of His Messenger”.
[Al-Bukhari and Muslim].

247. Ibn `Abbas (May Allah bepleased with them), reported in connection with the case of Barirah  (May Allah bepleased with her) and her husband: The Prophet (sallallaahu ’alayhi wa sallam) said to her, “It is better for you to go back to your husband.” She asked: “O Messenger of Allah, do you order me to do so.” He replied, “I only intercede” She then said: “I have no need for him”.
[Al-Bukhari].