Category Archives: C-Call Upon Othcer than Allah to Intercede with Allah

C-Call Upon Other than Allah to Intercede with Allah

To call upon other than Allah, asking them to intercede for us with Allah is also Shirk. For example: O Prophet! Intercede for us with Allah!

The following verdict from Allah about intercession should suffice:

“They worship besides Allah that which neither harms them nor benefits them, saying: These are our intercessors with Allah. Say: Do you inform Allah of something He does not know in the heavens or on the earth? Exalted is He and high above what they associate with Him!” (Yunus 18)

The Hanafi Maturidi theolgian, al-Taftazani states that the Shirk only occured amongst the pagans when “one of them died, who possessed a high station with Allah, they took an sculpture resembling him and exalted him, thereby seeking his intercession (tashaffu’an) and and taking him as means (tawassulan).” Sharh al-Maqasid
The Shafi’i-Ash’arite theologian, al-Razi states in his Tafseer: “Those who said: ‘We only worship these idols, which are sculptures of angels, so that they intercede for us. Hence, Allah falsified their claim saying: ‘No intercession will be of benefit with Him, except for one He permits’. Hence, there is no benefit in you worshiping other than Allah, for Allah does not permit intercession for one who worships other than Him. You, by asking for intercession, have lost the right of intercession.”

He also says: “Be certain, that the Kuffar said: ‘We do not worship these idols because we believe they are gods that bring about benefit or harm. We only worship them… because these great beings become intercessors for us with Allah. Hence, Allah responded to them saying: ‘Have they taken others besides Allah as intercessors? Say: Even if they do not posses a thing, nor do they understand?’

Ibn Taymiyya says in reference to this verse: ‘He – Subhaanahu – informed about the pagans – as has preceded – that they took intermediaries between themselves and Allah, calling upon them and taking them as intercessors without Allah’s permission. Allah Ta’ala said: “They worship besides Allah that which neither harms them nor benefits them, saying: These are our intercessors with Allah. Say: Do you inform Allah of something He does not know in the heavens or on the earth? Exalted is He and high above what they associate with Him!” Hence, Allah informed that those who took them as intercessors are Mushrikun.’ Majmu’ al-Fatawa 3/105
Ibn Taymiyya also says regarding the intersession of the pagans (al-Radd ‘ala al-Bakri): ‘The origin of the pagan misguidance was that they thought that the intercession with Allah is like intercession with someone else – to his words – Allah is the Lord of everything, the owner and the creator, and therefore, none intercedes with Him except after his permission, and none intercedes on behalf of anyone, except one for whom Allah has allowed the intercessor to intercede. If Allah has not allowed (for him to intercede), the intercession is of no use, just as the intercession of Nuh was of no use for his son, or that of Ibrahim for his father, or that of Lut for his people, or the Prophet’s – SallAllahu ‘alaihi wa-sallam – prayer over the Munifiqin and his seeking forgiveness for them’

This shows that the early pagans were called Mushrikun for taking intermediaries as intercessors, without Allah’s permission.

This equally applies to those who take the Prophet as an intercessor without Allah’s permission.
Yes, the Prophet will be given the permission to intercede, which Ahl al-Sunnah firmly affirm. However, his intercession solely depends on Allah’s permission for him to intercede, and only for those whom the Prophet has been given the permission to intercede for.

For one to ask the Prophet to intercede for him, without Allah’s permission, is exactly like the pagans who interceded through al-Lat and ‘Uzza, without having any authority from Allah. There exists absolutely no difference between the two sets of pagans, the old and the modern.

Also, the fact that the Prophet will be given the right of intercession on the Day of Resurrection does not justify calling upon him in this world asking for his intercession. For the martyrs will also intercede, and so would the child who dies in infancy, etc. Yet, we all agree that taking all these people as shufa’a (intercessors) with Allah, is the very Shirk of the old pagan who would also take their prophets, righteous and angels as intercessors with Allah, having no authority from Allah.

This puts the modern pagans in a dilemma, for they have the choice of either taking the prophets, the angels, the truthful ones, the awliya and the shuhada, all as intercessors and intermediaries and join the pagan camp; or of leaving them all and taking none as an intercessor with Allah.

Lastly, Ibn al-Qayyim says in Madarij al-Salikin (1/332):
“From the forms (of Shirk): Requesting the dead for needs, seeking their aid and turning to them.
This is the basis for Shirk in the world. This is because the actions of the dead have ceased. He is not able to harm or benefit himself, let alone the one who seeks his aid, or asks him to fulfil his need, or asks him to intercede for him with Allah, for this is from his ignorance with respect to the intercessor and the one interceded for, as has preceded. This is because he (the intercessor) is not able to intercede for him with Allah, except with His permission. Allah did not make his ‘seeking aid’ and petitioning, a cause for Allah’s permission to be granted. The only cause that grants Allah’s permission (for intercession) is the perfection of Tawheed.Yet, this Mushrik comes along, with a cause that only prevents Allah’s permission (for intercession)!”

This should, at least, show that asking the Prophet for intercession being Shirk is not a ‘wahhabi’ invention. How could it be when Allah is classified this act to be Shirk and further ordered the Prophet to fight the pagans for this very Shirk? And if the Quran is not a Hujjah (proof) for someone, then could there possibly be any other proof to satisfy him?

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