Covered in this lesson:
Conclusion of answer to question 133 regarding the evidence that the believers will see their Lord in the abode of the Hereafter.
Question 134 – What is the evidence for having belief in the intercession, when will it happen, whom will it take place and whom will it be for? – and its answer.
Listen to the lesson/download here:
Lesson 60.mp3
or on SoundCloud here:
Notes (produced by Abū Yahya Imrān Rafīq):
Regarding Q133. – Explanation and discussion from Shaykh Sālih ibn ‘Abdil-‘Azīz Aal ash-Shaykh:
– Concerning Ru’yah there are two aspects to the meaning:
1) Aslul-ma’na (base meaning) – the dhāhir (apparent) which is that we will see our Lord with the vision of the eyes.
2) tamamul-ma’na (completion of the meaning) – as for the particular details such as how we will see our Lord on the Day of Judgement, this is from the completion of the details. We don’t know and can’t comprehend this in the life of this world even though we do know the base meaning. We will see our Lord and as we have no difficulty is seeing the moon, in the same manner we will see our Lord.
– Unlike Mushabihah, we don’t specify a kaif (how it is), nor do we bring a meaning other than the apparent meaning such as “waiting to see Our Lord”.
Regarding Q134. Shaykh Hāfidh Al-Hakamī mentions that Allāh has affirmed intercession in numerous places in His Book such as:
Say: “To Allah belongs all intercession… [39:44]
On that day no intercession shall avail, except the one for whom the Most Beneficent (Allah) has given permission and whose word is acceptable to Him. [20:109]
1) When will it (intercession) happen? It will not happen except after His permission, evidence for this is within Ayātul-Kursī: Who is it that can intercede with Him except by His permission? [2:255] and other ayāt too.
2) Whom will it take place? Who will make the intercession? Allāh will not grant intercession except for His awliyā.
3) Whom will it be for? He will not give permission except for one whom He is pleased. Allāh is not pleased except with people of Tawheed and sincerity. Prophet Muhammad (صلى الله عليه وسلم) will not be able to intercede of his own accord, only after permission from Allāh. Intercession of Prophet won’t be all in one go, a portion of people will be interceded for, then another portion will be…
– Explanation of Shaykh Ahmad al-Najmī (d.1429H, rahimahullāh): Intercession belongs to Allāh. Intercession is when one person asks on behalf of another person. Allāh grants the right to this, He is the owner of intercession.
– Conditions of intercession:
1) Must be with Allah’s permission – permission is given to both, the one doing the intercession and the one whom it is done for.
2) One who is making the intercession must be one with whom Allāh is pleased.
3) Permission for the one interceded for is that he/she is a Muwahhid.
Evidence for 2) and 3) is in Surah an-Najm (53) verse 26.
– Shaykh Sālih Al-Fawzān gives a nice concise summary. Shafā’ah is from the important affairs of creed.
What does it mean?
Linguistic meaning: it is taken from the word shaf’, what is even as opposed to what is odd (witr).
Sharī’ah meaning: one person by himself (odd person) asking for a need to Allah on behalf of another person. Bringing another person, an intermediary, to help you fulfill your need. Now there are two of you, cooperating to fulfill a need.
– Some people have gone astray in their affirming of intercession, some have gone into exaggeration in affirming it and some have taken a moderate and balanced path. The three groups:
1) Some people exaggerating in affirming intercession to the extent they sought it from the dead and from the graves, idols, trees and stones.
And they worship besides Allāh that which can neither harm them nor benefit them and they say: These are our shufa’āunā (intercessors) with Allāh! [10:18]
2) Some people negating or denying the intercession of Allāh such as the Mu’tazilah and Khawārij. Khawarij believe major sinners will be in the Hellfire forever, this is based on their (false) belief that ‘If Allāh makes a threat, He must fulfill His threat’.
3) Ahlus-Sunnah wal-Jamā’ah are in moderation, they are justly balanced, they have eemān in the Shafa’āh without falling into ifrāt (going into excess in affirming it) or tafreet (falling short in affirming it).
– Shafā’ah is of two types:
1) One which takes place with Allāh – unlike intercession among creatures. Allāh is giving honour to some of His servants, allowing them to make du’a on behalf of sinners. The Messenger (صلى الله عليه وسلم) will be the greatest of those honoured.
2) One which takes place within creation, worldly life. This can be further divided into two:
i) Good intercession – in affairs which are good, permissible, so needs of a person are fulfilled. This is in affairs of the world where there is a benefit and no transgression between anyone.
ii) Evil intercession – person intercedes in affairs in which it is unlawful e.g. regarding some of the prescribed punishments (hudūd), this would be someone trying to intercede to drop the implementation of Allāh’s justice.
– Concerning Abū Tālib, the uncle of Prophet Muhammad (صلى الله عليه وسلم), because he is a Mushrik he will not receive intercession to be removed from the Hellfire but he will receive intercession for his punishment to be lightened because of his help, aid and support of the Prophet. This is an exception though.
– Various types of intercession, Shaykh Fawzān mentions five, four of which are unique to Prophet Muhammad (صلى الله عليه وسلم), the other one is shared:
1) the major intercession, where people are standing (mawqif).
2) the allowing of people of Paradise to enter Paradise. First to open the door of Paradise is Prophet Muhammad (صلى الله عليه وسلم).
3) for the ranks of the people of Paradise to be raised.
4) for the people of major sin, for them to be taken out of the Hellfire. This is shared with angels, the Prophets, the righteous, people who died young, etc., they will also intercede.
5) for his uncle, Abū Tālib, who died a disbeliever, that his punishment be lightened.
– The lecture revolves around an important topic and serious subject which many many people do not give enough attention to in these times and days, that is the principles and characteristics of the methodology of the Salaf. Those general guidelines, fundamentals, which the Salafi proceeds upon in their daily lives.
– This methodology is from Allāh. It is the methodology that Allāh is pleased with, the methodology of Ahlus-Sunnah wal-Jamā’ah, the Tā’ifatul Mansoorah, Al-Firqah An-Nājiyah. It is the Sirātul-Mustaqeem.
The lecture was uploaded on the Aston Masjid SoundCloud account on July 2017.
Summary of timeline:
[0:00 – 15:46] Introduction.
[15:46 – 20:54] 1st Principle – Actualise and Establish the Worship of Allāh, and Establish the Pure Following of the Messenger of Allāh (Muhammad, Sallallahu alaihi wasallam).
[20:54 – 25:15] 2nd Principle – Adhere to the Understanding of the Salafus-Sālih.
[25:15 – 38:02] 3rd Principle – To Be Wary and To Be Warned from Innovation and the People of Innovation.
[38:02 – 54:55] 4th Principle – Being Balanced Between Extremism and Falling Short/Deficiencies.
[54:55 – 59:04] 5th Principle – Being Steadfast Upon the Truth.
[59:04 – 1:05:25] 6th Principle – Encouragement and Eagerness to be United and Together Upon the Truth, United upon the Truth, For the Truth and Because of the Truth.
[1:05:25 – 1:10:34] 7th Principle – Eagerness to Gain Beneficial Knowledge and To Act Upon It, To Disseminate it , Call to It and Be Patient upon the Harms That Are Faced Within It.
[1:10:34 – 1:14:24] Conclusion – A Narration that Covers all of the 7 Principles or Points mentioned and much more, the (Well-Known) Hadīth narrated by al-‘Irbād Ibn Sāriyah.
