Shafa'a

the verse is related to Shafa'ah

There are three kinds of verses in the Quran which addresses intercession, but in three different manners. The first type deny intercession entirely, among which are the verses which talk from the day of resurrection when "there is no bargaining, neither any friendship nor intercession",[lower-alpha 1] "the day when one soul shall not avail another in the least; neither shall intercession on its behalf be accepted",[lower-alpha 2] when "there shall be no saviour for you from Allãh".[lower-alpha 3] The day when, it is said, no one but Allãh can harm people nor profit them.[lower-alpha 4][3][5]

Second there are verses that name God as the only intercessor. These verses points out that there is "no guardian and no intercessor beside God".[lower-alpha 5][lower-alpha 6] In another verse it is said: "who is he that can intercede with Him but by His permission?"[lower-alpha 7][3]

There are also a third type in which is confirmed the intercession on behalf of some sorts of people depending on His pleasure. The verses which ends with phrases like "… there is no intercessor except after His permission",[lower-alpha 8][5] or "…and they do not intercede except for whom He approves, and for fear of Him they tremble".[lower-alpha 9] The verses 19: 87 34: 23 53: 26 are also covering the same notion.[3][5]

The first type of the above-mentioned verses totally rejects intercession while the second type reserves it for God only. The third type, however, state that others too may intercede with God's permission. Wahhabies taking the first two types as true believe that there is no intercessor but Allah, and say that whoever believe in intercession of anyone other than God is not a Muslim, rather is a heretic.[5] According to Tabatabaie it is a famous style of the Quran that it first rejects any virtue or perfection for anyone other than God; then it confirms the same virtue for others depending on His permission and pleasure.[3] To prove his view, Tabataba'i puts forward the following similar verse in which first (in the first verse) the Quran says only God knows unseen, then (in the second verse) the Quran confirms it for others too: "And with Him are the keys of the unseen, does not know it any except He".[lower-alpha 10] "[S]o He does not reveal His secrets to any, except to him whom He chooses of an apostle".[lower-alpha 11][3]

The following is another example of this kind made by Tabataba'i : "… they shall be in the fire; […] abiding therein so long as the heavens and the earth endure, except as your Lord please; surely your Lord is the (mighty) doer of what He intends. And as to those who are made happy, they shall be in the garden, abiding in it as long as the heavens and the earth endure, except as your Lord please; a gift which shall never be cut off".[lower-alpha 12][3]

The principle of intercession is mentioned in some of Muhammad's sayings when he said for example: "I have received five gifts from God, [one of which] is that of intercession, which I have in store for my community. My intercession is for those who have not associated any partner with God."[6]

In another situation the prophet says "My intercession is especially for the perpetrators of major sins in my community." According to Tabatabaie the reason why "major sins" are mentioned in this Hadith is that the Quran has already promised that if people avoid major sins, God would forgive their minor sins (Qur'an, 4: 31) so that there would be no need for the minor sins to be forgiven.[6]

It is also related by Ibn Abbas from the prophet who said the believers, as well, could intercede for their brothers, which is a kind of praying on one's behalf. It says: "If a Muslim dies, and forty believers in the unity of God pray for him, God accepts their intercession on his behalf."[6]

Intercession of Muhammad on the day of resurrection is accepted by both Sunnis and Shiites. Without His permission, however, no intercession is accepted.[5][7]

The following verse which is concerning the sons of Jacob show how, even in their lifetime, the prophets had the authority to intercede on behalf of those who repent.[5] (The brothers of Joseph) said, "O our father! Ask forgiveness from Allah for our sins. Indeed, we have been sinners." He said, 'I will ask my Lord for forgiveness for you.' Verily, He, and only He, is the Oft-Forgiving, Most Merciful".[lower-alpha 18][5] In another occasion the Quran addresses those who have been unjust to themselves stating if they had come to Muhammad and "begged Allah’s forgiveness, and the Messenger had begged forgiveness for them—indeed they would have found Allah All-Forgiving, Most Merciful."[5] Muhammad himself has confirmed this kind of intercession in many occasions, one of which was when he said he would intercede on the Day of Judgment "for whoever has faith in his heart".[6] The first documentary statement of Muhammad's eschatological role appears in the inscriptions of the Dome of the Rock in Jerusalem, completed in 72/691-692.[8]

Angels too have the ability to intercede on permission of God as it could be inferred from the verse which says angels' intercession is of no use "except after God giveth leave to whom He chooseth and accepteth!"[lower-alpha 19][6] In other places it is pointed out that angels "ask forgiveness for those on earth"[lower-alpha 20] and for "those who believe".[lower-alpha 21][3]

Belief in the intercession of Muhammad, confirmed by both Sunnis and Shiites, extended among the Shiite to include the Imams, too. For Shiites, salvation was based on true belief but this was largely "measured by attachment to Ali and Ahl al-Bayt". in a Shiite tradition attributed to Muhammad Muhammad al-Baqir , For example, Walayah toward Ali is viewed as the essential criterion of both faith and salvation.[4] In another Shiite tradition, the Prophet declares that walayah to himself and the people of his house is a guarantee against entering the fire.[4] Ja'far al-Sadiq considers intercession to be "one of the four unique doctrinal beliefs required of the Shiites."[7]

According to Muhammad Baqir Majlisi the Shiite imams are "the mediators between God and mankind. Except by their intercession it is impossible for men to avoid the punishment of God".[4][9] Ibn Babuwaihi has also recorded from Ja'far al-Sadiq who said "Our responsibility on behalf of mankind is great indeed, for if we call upon them to accept us they will not do so, and if we let them go their way they will not find other guides."[7]

It is also narrated from both Shiite and Sunnis from the prophet who said, "Whoever dies and does not know the Imam of his own time, dies in the state of ignorance in which men died before the appointment of the Prophet of God," this is because, Shiite says, it is impossible to know God except via acknowledging the Imams. Otherwise men might "think of God as one who would create mankind and then leave them helpless, not appointing any imam for them," so that they would not think of God as kind.[7]

Believers (Shiite view): Shiite traditions admit the possibility that Shiite believers themselves, like the Prophet and the Imams, may act as intercessors for others; so that the Shiite believers are considered as the ones who both receive and grant intercession.[4] some other traditions asserts that Shiites would be able to intercede for the members of their families (ahl baytihim) or those who aided them in their life.[4]

This kind of intercession is considered parallel with the Sufi perspective which also extended the spiritual intercession to the realized saints. However, in contrary to Shiites, Sufis do not extend the intercessory function to all believing Shiites.[4]