Unravelling misconceptions about intercession
“So always remind with the Qur’an, even if the reminder is beneficial only to some. Those in fear of Allah will be mindful of it. But it will be shunned by the most wretched.” Quran 87:9-11.
I have recently come across a group of people within our circles preaching and encouraging Sufi (a Muslim who represents the mystical-dimension of Islam) adherents to hold on to the teachings and traditions of our Sufi coaches and scholars, which is commendable. However, they went further to assert that “Sufi” masters, whom we generally consider as ‘saints’ or ‘Awliyā’ in Islam, would intercede for us in this world and the hereafter, even when we engage in “sakawa” (fraud) and give them some of the proceeds.” I find this statement problematic and wish to draw attention to certain misconceptions surrounding intercession, particularly in the context of those who commit evil or injustice against others.
In Islam, preaching is a fundamental aspect of sharing the message of the Qur’an and the teachings of Prophet Muhammad (PBUH). This reflects the principle in Islamic theology that genuine faith and fear of Allah lead to remembrance and righteous action in accordance with divine guidance.
“He knows what is before them and what will be after them, and they cannot intercede except for whom He is pleased.” Quran 21:28.
‘Amir bin Sa’d reported on the authority of his father that, there was a day Allah’s Messenger (PBUH) came from a high place. He passed by the mosque of Banu Mu’awiya, went in, and observed two rak’ahs (prayers) there, and we also prayed with him. He made a long supplication to his Lord. He then came to us and said: “I asked my Lord three things, and He granted me two but withheld one. I begged my Lord that my Ummah should not be destroyed because of famine, and He granted me this. I begged my Lord that my Ummah should not be destroyed by drowning (deluge), and He granted me this. And I begged my Lord that there should be no bloodshed among my Ummah, but He did not grant it.” Muslim.
In my over 30 years of attending and listening to Islamic preachings, speeches of various kinds, high and low-level ceremonies, festivals, congresses, and Mawlids (celebration of the birth of Prophet Mohammed (PBUH)) across the globe, particularly events led by Sufi-oriented organisations, I have heard very little mention of the above Hadith.
It is almost as if the religious leadership within our circles does not like sharing this tradition of Prophet Mohammed (PBUH) for fear of enlightening their audience that “no one can guarantee you Paradise, and more importantly, no one can save you from the Hellfire on the Day of Judgment except Allah.”
It must also be noted that neither the Prophets and Messengers of Allah (peace be upon them) nor the ‘saints’ have any power to successfully intercede on our behalf in matters relating to treachery, injustice, deceit, or corruption. Put simply: “matters of injustice and corruption are exempted from intercession.”
My point is that the most noble and beloved servant of Allah, Prophet Muhammad (PBUH), made it crystal clear that even he has limits before Allah. He (PBUH) can supplicate, but the final decision lies with Allah alone.
Another point to note is that even the most beloved to Allah may ask and still be refused, demonstrating that Allah alone has complete authority over all matters and implements His will as He chooses.
Scholars have categorised dhulm (injustice/oppression) into three types:
1. The greatest injustice is shirk (associating partners with Allah). This is the gravest injustice against Allah, and He does not forgive it unless the sinner repents sincerely.
2. Injustice against oneself: by committing sins, apart of shirk, against Allah. Allah may forgive or not forgive this, as He wills.
3. Injustice against others: taking wealth unlawfully, backbiting, spreading tales, slander, violating honour, unlawful murder, beating, injuring, or degrading others without right. In this category, Allah has decreed that He will NOT intervene between His slaves. Instead, He leaves it for them to settle: the oppressed may choose to forgive or demand recompense on the Day of Judgment.
“As for the one who believes and acts righteously, he will have the best (life) as reward, and we shall speak to him politely in our directions.” Qur’an 18:88.
Ustadh Tariq Abdul-Rashed (an Islamic scholar) observed:
“From amongst the tremendous favours Allah has granted our beloved Prophet Muhammad (PBUH) is the Major Intercession on the Day of Judgment. It is one of the blessings that distinguish him above other Prophets and Messengers (peace be upon them). The scholars of Qur’anic exegesis regard the ‘praiseworthy station’ mentioned in verse 79 of Surah Al-Isra’ as referring to the Major Intercession, which has been singularly reserved for al-Habib (PBUH).” [Alusi, Ruh al-Ma‘ani; Ibn Ashur, Tahrir wa Tanweer]
My clarion call to fellow adherents, students, and members of Sufi orders around the world, particularly within the Tijjaniya fraternity is to read and research more deeply about our religion and doctrines.
It would serve us well to remind one another of the Islamic principles of individual accountability and the consequences of our actions.
“Behaving arrogantly in the land and plotting evil—but evil plotting only backfires on those who plot.” Quran 35:43.
“Every individual is responsible for their own actions (‘pledged for what they have earned’).” Quran 52:21.
May the soul of Alhaji Honourable Lawyer Adam Ali and the souls of the fallen heroes abide at the highest place in Paradise.
The writer is an Eminent Member and Chairman of the Finance and Fundraising Committee, Greater Accra Regional Peace Council (GARPC), National Peace Council of Ghana (NPC), Executive Secretary, Tijjaniya Muslims of Ghana.
Consultant in ADR, Human Rights, and Islamic Affairs.
BY ALHAJI KHUZAIMA MOHAMMED OSMAN