Al-Baqarah: (48) And fear a Day...

Translation and Exegesis

And fear a Day... (48)

The Almighty then described the Day with the most severe and greatest attributes to instill awe and terror. This is because when an Arab is faced with something detestable, and his supporters try to defend him, they exert all their innate pride and zeal to ward it off, defending him as fiercely as a father defends his child. If they see someone incapable of preventing the harm through force, they resort to humble supplication and various forms of intercession, attempting to achieve through gentleness what they failed to achieve through harshness. If neither harshness nor gentleness works, nothing remains except ransom (or compensation) for the thing itself—either wealth or something else. If these three methods fail, one relies on the expected help of close friends and brethren. God, the Sublime, informed us that none of these things will benefit the criminals on the Hereafter.

Two questions remain based on this arrangement:

Answer: The meaning of "No soul shall compensate for another soul in anything" is that no one else can bear the burden of the retribution due to the individual. As for "help" (or support/aid), it refers to attempting to free him from the judgment of punishment. We will mention another difference, God willing.

Answer: The change in order points to two types of people:

1. Whoever has a stronger inclination toward the love of wealth will prioritize clinging to intercessors over giving ransom.
2. Whoever is the opposite will prioritize ransom over intercession.

We will now explain the meanings of the words.

Regarding His saying, "No soul shall compensate for another soul in anything": Al-Qaffal said the root meaning of jaza’ (to compensate/repay) among linguists is qada’ (to judge/settle). This is derived from the Hadith where the Prophet (PBUH) said to Abu Burdah ibn Yasar: "It shall suffice for you, and it shall not suffice for anyone after you." The people of Arabic narrate it as tajziika (with an open tā’, unhamzated), meaning it settles your sacrifice and stands in its place.

The meaning of the verse is that on the Day of Resurrection, no soul will stand in place of another soul or bear anything that has afflicted it. Rather, a person will flee from his brother, his mother, his father. This notion of substitution means that the obedience of the obedient person does not settle what was obligatory upon the disobedient one. Such substitution can occur in this world, like a man settling the debt of his relative or friend and bearing it for him. However, on the Day of Resurrection, the settling of rights occurs only through good deeds.

Abu Hurairah narrated that the Prophet (PBUH) said: "May God have mercy on a servant who owed his brother an injustice concerning honor, wealth, or status, and sought his forgiveness before it was taken from him, for there is no Dinar or Dirham there. If he had good deeds, some of his good deeds would be taken; and if he had no good deeds, some of the bad deeds of his brother would be placed upon him."

The author of Al-Kashshāf said: "Anything" (shay’an) is the direct object. It is also possible that it functions as a source noun, meaning a small amount of recompense, like His saying: "And they will not be wronged in anything" (19:60).

Whoever reads "lā yujzī" (with a yā’ and jīm un-hamzated) derives it from ajza’a ‘anhu (to suffice for him/make him independent). In this reading, it only carries the meaning of shay’un min al-ijzā’ (some measure of sufficiency). This clause is in the accusative case, functioning as an adjective for the Day.

If it is asked: Where is the returning pronoun to the described noun (the Day)? We answer: It is omitted, meaning "No soul shall compensate for another soul in anything on that Day." The indefinite nature of shay’an (anything) signifies a complete and absolute denial, cutting off all hope.

Regarding His saying, "Nor will intercession be accepted from her": Intercession (shafā‘ah) is when one person requests a favor or benefit for another. Its root is from shaf‘, which is the opposite of witr (odd number). It is as if the person in need was singular (witr), and the intercessor became a pair (shaf‘) for him.

Know that the pronoun in "Nor will intercession be accepted from her" refers back to the second, sinful soul—the one from whom no ransom is taken. The meaning is that if she brings an intercessor, her intercession will not be accepted. Alternatively, it could refer back to the first soul, meaning if the second soul intercedes for the first, her intercession will not be accepted, just as she cannot compensate for her.

Regarding His saying, "Nor will compensation be taken from her": This means ransom (fidyah). The root of the word comes from mu‘ādalah (equality). One says: "I see no one equal to so-and-so," meaning no equivalent. God Almighty says: "Indeed, those who disbelieve, if they had all that is on earth and the like thereof to ransom themselves therewith from the punishment of the Day of Resurrection..." (5:36). Similar verses are: "...if one of them could ransom himself with all that the earth contains of gold, even if he offered it..." (3:91), and "And if every soul that wronged had all that is on earth, it would offer it for ransom..." (6:70).

Regarding His saying, "Nor will they be helped": Know that mutual help (tanāṣur) only occurs in this world through association and kinship. God Almighty informed us that on that Day, there will be no close friendship (khullah), no intercession, and no kinship ties. Rather, a person will flee from his brother, his mother, his father, and his relatives.

Al-Qaffal said: "Help" (nasr) is used to mean aid, as in the saying: "Help your brother, whether he is an oppressor or oppressed." It also carries the meaning of relief. The Arabs say arḍ manṣūrah (a rained-upon land), as rain relieves the land by making it grow, thus relieving its people. Some interpret His saying: "And never will He help [i.e., provide sustenance to] those who deny the coming of their Lord..." (22:15) to mean He will not provide sustenance as rain provides sustenance to the land. Vengeance is also called nasrah and intiṣār. God says: "And We helped him against the people who denied Our signs" (21:77), meaning: We took vengeance for him.

Therefore, "Nor will they be helped" can encompass these meanings: on the Day of Resurrection, they will not be relieved, or if they are punished, they will find no one to take vengeance on their behalf against God. In summary, "help" is the warding off of hardship, and God informed us that there will be no warder off of His punishment there.

Two issues remain concerning the verse:

After this agreement, they differed on for whom his intercession applies: Is it for the believers deserving of reward, or for the perpetrators of major sins deserving of punishment?

The Mu'tazilah held that it is for those deserving of reward, and the effect of intercession is to gain an increase in benefits beyond what they deserved. Our companions (Ahl al-Sunnah) hold that its effect is to drop punishment from those deserving of punishment—either by interceding for them on the Plain of Resurrection so they do not enter the Fire, or if they enter the Fire, by interceding for them so they are brought out and enter Paradise. They all agree that it is not for the disbelievers.

The Mu'tazilah based their denial of intercession for major sinners on several points:

First: This verse. They argue it negates intercession in three ways:

1. "No soul shall compensate for another soul in anything." If intercession had an effect in dropping punishment, then one soul would have compensated for another.
2. "Nor will intercession be accepted from her." The indefinite noun in a negative context encompasses all types of intercession.
3. "Nor will they be helped." If Muhammad (PBUH) interceded for any sinner, he would be helping him, which contradicts the verse.

They raise two counter-arguments:

1. The verse was revealed concerning the Jews who claimed their ancestors would intercede for them, so they were despaired of that. The ruling applies specifically to them.
2. The apparent meaning of the verse negates intercession absolutely, except that we have agreed to specify it regarding an increase in reward for the obedient. Therefore, we also specify it regarding the Muslim perpetrator of a major sin based on the evidence we will present.

Our response: We reject the first point by stating that the ruling is based on the generality of the wording, not the specificity of the cause. Regarding the second point, it is not permissible for the verse's meaning to be the negation of intercession for an increase in benefit, because the warning about that Day is that intercession is not beneficial. If the negation of intercession referred to obtaining an increase in benefit, there would be no warning, as failing to gain extra benefit carries no danger or harm. If God had said: "Fear the Day when I will not increase the benefits of the deserving through anyone's intercession," this would not deter from sin. But if He said: "Fear the Day when I will not drop the punishment of the deserving through an intercessor's intercession," this would deter from sin. Thus, the intent of the verse is to negate the effect of intercession in dropping punishment, not in increasing benefits.

Second: His saying: "And for the wrongdoers there are no close friends, nor any intercessor who will be obeyed" (40:18). The wrongdoer (ẓālim) is one who commits injustice, encompassing both the disbeliever and others.

They argue that God negated an intercessor who is obeyed (yuṭā‘), not an intercessor who is answered. We hold that an intercessor who is obeyed will not exist on the Hereafter, as the obeyed must be superior to the one obeying, and no one is superior to God to be obeyed by Him.

Our response: We cannot interpret the verse as you suggest for two reasons. First, the fact that no one is superior to God to be obeyed is agreed upon by all rational people. Whether one affirms God's existence or denies it, they agree that God does not obey anyone. If this is established, interpreting the verse as you suggest renders the verse meaningless. Second, God negated an intercessor who is obeyed. An intercessor must be subordinate to the one being interceded with, because one superior to him would be his commander or judge, and such a person is not called an intercessor. Thus, the word "intercessor" implies being subordinate to God, making it impossible to interpret "who will be obeyed" as referring to someone superior to God. Therefore, it must mean they have no intercessor whose request is granted.

Third: His saying: "Before a Day comes when there will be no exchange, no friendship, and no intercession" (2:254). The apparent meaning negates all intercessions.

Fourth: His saying: "And for the wrongdoers there are no helpers" (2:270). If the Messenger interceded for the sinful members of his Ummah, they would be described as helped, because if they are saved from punishment through the Messenger's intercession, the Messenger has reached the utmost limit of his help.

Fifth: His saying: "And they intercede not except for those with whom He is pleased" (21:28). God informed us that His angels do not intercede for anyone unless God is pleased with them. The sinner is not one with whom God is pleased. If the angels do not intercede for him, then the Prophets (PBUH) do not either, as no one makes a distinction here.

Sixth: His saying: "And the intercession of the intercessors will not benefit them" (74:48). If intercession had an effect in dropping punishment, then intercession would benefit them, which contradicts the verse.

Seventh: The Ummah is agreed that we should supplicate God to make us among those who benefit from the intercession of the Prophet (PBUH), saying in our supplications: "O God, make us among those who benefit from his intercession." If the one deserving of intercession were one who died persisting in major sins, they would be supplicating God to end their lives persisting in major sins.

They argue: Why is it not permissible that they supplicate God to make them among those who benefit from his intercession if they die persisting in sins, rather than supplicating to die persisting in sins? Just as they say: "Make us among the repentant," without desiring to sin and then repent; rather, they desire success in repentance if they are sinners. Both supplications require a condition: the prior persistence in sin or the prior sin.

Our response: We answer this in two ways. First, it is not necessary that if we stipulate a condition in saying, "O God, make us among the repentant," we must add a condition to "Make us among those who benefit from his intercession." Second, in both supplications to God, the Ummah asks God to do what leads them to the desired outcome. In saying, "Make us among the repentant," they ask to be granted success in repenting from sins. In the second, they ask God to do for them what makes them worthy of the Prophet's intercession. If worthiness for intercession is only achieved by dying while persisting in major sins, then asking for worthiness of intercession is asking to die while persisting in major sins, which is unanimously forbidden. However, if worthiness for intercession is achieved by dying deserving of reward, then asking for worthiness of intercession is sound. The difference is clear.

Eighth: His saying: "Indeed, the wicked are in Hellfire, entering it on the Day of Recompense, and they will not be absent from it" (82:14-16). This indicates that all the wicked enter the Fire and will not be absent from it. If they are not absent from it, it is established that they will not exit it. If so, intercession has no effect in pardoning punishment or in bringing them out of the Fire after entry.

Ninth: His saying: "He manages the affair; there is no intercessor except after His permission" (10:3). He negates intercession for those for whom He has not given permission. Similarly: "Who is it that can intercede with Him except by His permission?" (2:255), and "They will not speak except for whom the Most Merciful has given leave, and who speaks correctly" (34:38). God has not given permission for intercession concerning the perpetrators of major sins. If this permission were known, it would be known either by reason or by transmission. Reason has no way to establish it. As for transmission, it must be through mass narration (tawātur) or single narrators (āḥād). Single narrations only yield conjecture (ẓann), and this issue is one of certain knowledge (‘ilmīyyah), where relying on conjectural evidence is impermissible. As for mass narration, it is false, because if it had occurred, the majority of Muslims would know it, and if so, they would not deny this intercession. Since the majority agree on denial, we know this permission did not occur.

Tenth: His saying about the angels: "Those who carry the Throne, and those around it exalt [God] with praise of their Lord and believe in Him and ask forgiveness for those who have believed, [saying], 'Our Lord, Your mercy encompasses all things in scope and knowledge...'" (40:7). If intercession were available for the sinner, then restricting it to repentance and following the path would be meaningless.

Eleventh: The narrations indicating that intercession does not occur for perpetrators of major sins, which are four:

1. The narration from Al-‘Alā’ ibn ‘Abd al-Raḥmān, from his father, from Abu Hurairah, that the Prophet (PBUH) entered the graveyard and said: "Peace be upon you, abode of believing people, and we, God willing, will soon join you. I wish I could see our brothers." They asked: "Are we not your brothers, O Messenger of God?" He replied: "You are my companions, and our brothers are those who have not yet come." They asked: "O Messenger of God, how will you know those of your Ummah who come after you?" He said: "Do you see if a man has horses with white markings among dark horses, would he not recognize his horses?" They said: "Yes, O Messenger of God." He said: "They will come on the Day of Resurrection with white markings from ablution. As for their being turned away from the Basin (al-Ḥawḍ), indeed, men will be driven away from my Basin just as a stray camel is driven away. I will call out to them, 'Come here! Come here!' And it will be said, 'They changed after you.' I will say, 'Away with them! Away with them!'"

The argument against intercession here is that if he were their intercessor, he would not say, "Away with them!" How can he be an intercessor for them to be saved from eternal punishment while he denies them a drink of water?

2. The narration from ‘Abd al-Raḥmān ibn Sābāṭ from Jābir ibn ‘Abdullāh that the Prophet (PBUH) said to Ka‘b ibn ‘Ujrah: "O Ka‘b ibn ‘Ujrah, I seek refuge in God for you from the rule of fools. There will be rulers, and whoever enters upon them, helps them in their oppression, and confirms their lies, is not of me and I am not of him, and he will not reach the Basin. Whoever does not enter upon them, help them in their oppression, or confirm their lies, is of me and I am of him, and he will reach the Basin. O Ka‘b ibn ‘Ujrah, prayer is a means of drawing near, fasting is a shield, and charity extinguishes sin just as water extinguishes fire. O Ka‘b ibn ‘Ujrah, no flesh that has grown from illicit earnings will enter Paradise."

The argument from this Hadith is threefold: a. If he is not of the Prophet and the Prophet is not of him, how can he intercede for him? b. His saying, "he will not reach the Basin," is evidence for negating intercession, because if he is prevented from reaching the Messenger to the extent that he is not returned to the Basin, then the Messenger being prevented from saving him from punishment is more appropriate. c. His saying, "no flesh that has grown from illicit earnings will enter Paradise," is explicit that intercession has no effect for the perpetrator of a major sin.

3. Abu Hurairah narrated that the Prophet (PBUH) said: "I shall not find any of you on the Day of Resurrection with a sheep on his neck bleating, saying, 'O Messenger of God, help me!' I will say, 'I possess nothing for you from God; I have delivered the message to you.'" This is explicit, as if he possesses nothing for him from God, he has no share in intercession.

4. Abu Hurairah narrated that the Prophet (PBUH) said: "Three people I will be an adversary against on the Day of Resurrection, and whoever I am an adversary against, I will prevail against him: a man who gave his oath [to someone] and then betrayed, a man who sold a free person and consumed his price, and a man who hired a laborer, took full service from him, and did not pay his wages." The argument is that since the Prophet (PBUH) will be an adversary to these people, it is impossible for him to be their intercessor.

These are the arguments of the Mu'tazilah on this matter.

As for our companions (Ahl al-Sunnah), they relied on several points:

First: God Almighty recounting what Jesus (PBUH) said: "If You should punish them - indeed, they are Your servants; but if You forgive them - indeed, it is You who is the Exalted in Might, the Wise" (5:118). The argument is that this intercession by Jesus (PBUH) must be either for disbelievers, obedient Muslims, Muslims who committed minor sins, Muslims who committed major sins after repentance, or Muslims who committed major sins before repentance. The first case is false because His saying, "but if You forgive them - indeed, it is You who is the Exalted in Might, the Wise," is not fitting for disbelievers. The second, third, and fourth cases are false because, according to the opponent (Mu'tazilah), it is rationally impossible to punish a Muslim—whether obedient, a minor sinner, or a major sinner after repentance—after repentance. Thus, His saying, "If You should punish them - indeed, they are Your servants," is not fitting for them. Since these are invalidated, the only remaining possibility is that this intercession was for the Muslim perpetrator of a major sin before repentance. If this intercession is valid for Jesus (PBUH), it must be valid for Muhammad (PBUH) as well, as no one distinguishes between them.

Second: God Almighty recounting what Abraham (PBUH) said: "So whoever follows me - then he is of me; but whoever disobeys me - indeed, You are Forgiving and Merciful" (14:36). His saying, "but whoever disobeys me - indeed, You are Forgiving and Merciful," cannot apply to a disbeliever, as he is not worthy of forgiveness by consensus. Nor can it apply to a minor sinner or a major sinner after repentance, because forgiveness for them is rationally obligatory according to the opponent, so they do not need intercession. Thus, it must apply to the perpetrator of a major sin before repentance.

What strengthens the evidence of these two verses is what Al-Bayhaqi narrated in Shu‘ab al-Īmān: The Prophet (PBUH) recited the verse concerning Abraham and the verse concerning Jesus, then raised his hands and said: "O God, my Ummah, my Ummah!" and wept. God then said to Gabriel: "Go to Muhammad and ask him why he weeps, though your Lord knows best." Gabriel asked him, and the Messenger of God (PBUH) told him what he said. God then said: "Go to Muhammad and tell him: 'We will surely please you concerning your Ummah and will not grieve you.'" (Narrated by Muslim in Ṣaḥīḥ).

Third: His saying in Surah Maryam: "The Day We will summon the pious to the Most Merciful as an honored delegation, and We will drive the criminals to Hell, thirsty, and We will not possess intercession, except for one who has taken a covenant with the Most Merciful" (19:85-87). We say that the apparent meaning of the verse does not specify whether the criminals do not possess intercession for others, or that they do not possess intercession from others for themselves. The verbal noun (maṣdar) can be attributed to the agent or the patient. We argue that attributing it to the patient is more appropriate, because attributing it to the agent—that criminals do not possess intercession for others—is self-evident, as everyone knows that criminals being driven to Hell do not possess intercession for others. Thus, it must refer to the second meaning.

If this is established, the verse indicates the occurrence of intercession for perpetrators of major sins, because He immediately followed it with: "except for one who has taken a covenant with the Most Merciful." The meaning is that criminals will not have intercession for them unless they have taken a covenant with the Most Merciful. Whoever has taken such a covenant must be included. The perpetrator of a major sin has taken a covenant with the Most Merciful: Islam and Monotheism (Tawḥīd). Therefore, he must be included. The most that can be said is that a Jew has also taken a covenant with the Most Merciful (belief in God), so he should be included. However, we set aside the Jew's case due to the necessity of consensus (that he is not saved). Therefore, the ruling must apply to those beyond him.

Fourth: His saying about the angels: "And they intercede not except for those with whom He is pleased" (21:28). The argument is that the perpetrator of a major sin is pleased with God (murtḍā ‘inda Allāh) in terms of his faith and monotheism. Whoever is described as pleased with God based on this description must be described as pleased with God in general. Since "pleased with God" is part of the concept of "pleased with God based on his faith," if the compound concept is true, the singular concept is true. Thus, the perpetrator of a major sin is pleased with God. If this is established, he must be among those for whom they intercede, because the verse negates intercession except for the pleased one; exception from negation is affirmation. Therefore, the pleased one must be eligible for their intercession. If the perpetrator of a major sin is included in the intercession of the angels, he must be included in the intercession of the Prophets, including Muhammad (PBUH), as no one distinguishes between them.

They object:

1. The sinner (fāsiq) is not pleased with God, so he is not eligible for the angels' intercession. If he is not eligible for the angels' intercession, he is not eligible for Muhammad's (PBUH) intercession. We say he is not pleased because of his sin and wickedness. If he is not pleased based on his wickedness, he is not pleased in the sense you mentioned. If he is not pleased, he must be included in the negation of intercession, as the verse negates intercession except for the pleased one.
2. The verse is only conclusive if "And they intercede not except for those with whom He is pleased" means "except for those whom God is pleased to have intercede." If it means "except for those whose intercession God is pleased with," then the verse only proves the point if we first establish that God is pleased with the intercession for the perpetrator of a major sin, which is the core of the issue.

Our response to the first objection: In logical sciences, two indefinite statements do not contradict each other. Saying "Zayd is learned" and "Zayd is not learned" do not contradict if one means Zayd is learned in jurisprudence and the other means Zayd is not learned in theology. Similarly, saying "The perpetrator of a major sin is pleased" and "The perpetrator of a major sin is not pleased" do not contradict if one means he is pleased based on his religion, and not pleased based on his wickedness. Furthermore, if it is established that he is pleased based on his Islam, the mere designation of being "pleased" is established. If the exception (mustathnā) is merely being "pleased," and this is established by his faith, he must fall under the exception and be removed from the excluded group. Thus, he is eligible for intercession.

Our response to the second objection: Interpreting the verse as "except for those whom God is pleased to have intercede" is more appropriate than "except for those whose intercession God is pleased with," because the first interpretation encourages seeking God's pleasure and avoiding sins, while the second does not provide such motivation. It is always preferable to interpret the Word of God in a way that yields greater benefit.

Fifth: His saying about the disbelievers: "And the intercession of the intercessors will not benefit them" (74:48). He specified this for the disbelievers, so the Muslim's situation must be the opposite, based on the principle of dalīl al-khaṭāb (argument from the contrary).

Sixth: His saying to Muhammad (PBUH): "And ask forgiveness for your sin and for the believing men and believing women" (47:19). This indicates God commanded Muhammad (PBUH) to ask forgiveness for all believing men and women. We established in the exegesis of "who believe in the unseen" (2:3) that the perpetrator of a major sin is a believer. If so, it is established that Muhammad (PBUH) asked forgiveness for them, and thus God granted it to them. Otherwise, God would have commanded him to supplicate only to reject his supplication, which would be pure humiliation and harm, unfit for God or Muhammad (PBUH). Thus, since God commanded Muhammad (PBUH) to ask forgiveness for all sinners, He accepted his prayer, which means He forgave them. Intercession means nothing other than this.

Seventh: His saying: "And when you are greeted with a greeting, greet [in return] with what is better or [at least] return it" (4:86). God commanded everyone that if someone greets them with a greeting, they should respond with something better or return it. Then He commanded us to greet the Prophet (PBUH) by saying: "O you who have believed, send your blessings upon him and greet him with [sincere] greeting" (33:56). Blessings from God are mercy, and this is undoubtedly a greeting. Since we asked God for mercy for Muhammad (PBUH), it is incumbent upon the Prophet (PBUH), based on "greet [in return] with what is better or [at least] return it," to do the same: ask God for mercy for all Muslims. This is the meaning of intercession. We agree that the Prophet's (PBUH) supplication is never rejected, so God must accept his intercession for all, which is the desired outcome.

Eighth: His saying: "And if, when they had wronged themselves, they had come to you and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance, Merciful" (4:64). Repentance is not mentioned here. The verse indicates that whenever the Messenger asks forgiveness for sinners and wrongdoers, God forgives them. This proves that the Messenger's intercession for perpetrators of major sins is accepted in this world, so it must be accepted in the Hereafter, as no one distinguishes between the two.

Ninth: We agree on the obligation of intercession for Muhammad (PBUH). Its effect must be either in increasing benefits or removing harms. The first is false, otherwise, we would be interceding for the Messenger (PBUH) when we say: "O God, bless Muhammad and the family of Muhammad," asking God to increase His favor upon him. Since this case is invalidated, the second must be true, which is what is sought.

They object: We are not described as intercessors for Muhammad (PBUH) for two reasons:

1. An intercessor must be of a higher rank than the one interceded for. Although we ask for good for him (PBUH), since we are of a lower rank, it is not correct to describe us as his intercessors.
2. Abu Al-Husayn said: Asking for benefits for others is only called intercession if the action of those benefits occurs because of the request, or if the request has an effect on the action. If the benefits occur whether one asks or not, and the asker's goal is to draw near to the one asked, even if the one asked does not deserve an extra benefit from that request, it is not called intercession. Do you not see that if the Sultan intends to grant his son a governorship, and some of his close ones urge him to do so, even though he would have done it anyway, and their intention is to draw near to the Sultan to gain status with him, no one says they are interceding for the Sultan's son? This is our situation regarding the Messenger (PBUH) concerning what we ask of God for him. Thus, it is not correct to describe us as intercessors.

Our response to the first objection: We do not concede that rank is a criterion for intercession. The evidence is that the intercessor is called shafī‘ from the root shaf‘ (pairing), and this meaning does not require rank. Thus, their claim is refuted. This also refutes the second objection.

Regarding the second objection: Although we are certain that God honors and glorifies His Messenger whether the Ummah asks for it or not, we are not certain that it is impossible for God to increase His honor due to the Ummah's request in a way that would not have occurred without their request. Since this possibility remains, the description of us as intercessors for the Messenger (PBUH) must remain valid. Since the Ummah unanimously rejects this conclusion, their argument is invalidated.

Tenth: His saying about the angels: "And they ask forgiveness for those who have believed" (40:7). The perpetrator of a major sin is included among the believers, so he must be included among those for whom the angels ask forgiveness. The most that can be said is that this is followed by: "So forgive those who have repented and followed Your way" (40:7). However, this does not necessitate restricting the general term by the specific mention that follows, as established in the principles of jurisprudence: a general term mentioned before some of its divisions does not necessitate restricting the general term to that specific division.

Eleventh: The narrations indicating the occurrence of intercession for perpetrators of major sins. We mention three points:

1. His saying (PBUH): "My intercession is for the perpetrators of major sins in my Ummah." The Mu'tazilah object to this in three ways: a. It is a single narration (khabar wāḥid) contradicting the Qur'an. We have shown that many verses negate this intercession, and a single narration contradicting the Qur'an must be rejected. b. It indicates that his intercession is only for perpetrators of major sins, which is impermissible. Since his intercession is a great honor, restricting it only to major sinners implies depriving the deserving of reward, which is impermissible, as equality at least is required. c. This issue is not one of practical rulings (‘amaliyyah), so relying on conjecture and single narration is impermissible.

Even if we accept the Hadith's authenticity, it has possibilities: i. It means interrogation with the force of denial, like "Is this your Lord?" (meaning, "Is this truly my Lord?"). ii. The word kabīrah (major) is not restricted in language or religious usage to sin; it can also refer to obedience. God says: "And indeed, it is a great [burden] except for the humble [in spirit]" (2:45) regarding prayer. Thus, "perpetrators of great deeds" might refer to those of great obedience, not great sin.

If it is argued that kabīrah covers both obedience and sin, and the phrase "perpetrators of major sins" (ahl al-kabā’ir) is a plural definite noun implying generality, then the Hadith must imply intercession for everyone who is a perpetrator of a major deed, whether in obedience or sin. We reply: Although kabā’ir is general, the word ahl (people/perpetrators) is singular, so it does not imply generality. It is sufficient for the Hadith to be true if it applies to one person among the perpetrators of major deeds. We can apply it to the person who performs all great acts of obedience, as this suffices for acting upon the Hadith.

If we concede that "perpetrators of major sins" refers to perpetrators of major sins, then "perpetrators of major sins" is a broader term than "perpetrators of major sins after repentance" or before repentance. We apply the Hadith to perpetrators of major sins after repentance, and the effect of intercession is that God favors him by restoring the reward of his prior obedience that was nullified by his transgression.

If we concede the Hadith proves your point, it is contradicted by what is narrated that he (PBUH) said: "Is my intercession for the perpetrators of major sins in my Ummah?" mentioned with an interrogative particle implying denial. Al-Hasan narrated that he (PBUH) said: "I have saved my intercession only for the perpetrators of major sins in my Ummah." Honestly, one cannot rely on this single narration alone, but on the totality of narrations concerning intercession, which indicate the invalidity of all these interpretations.

2. Abu Hurairah narrated that the Messenger of God (PBUH) said: "Every Prophet has an answered supplication. Every Prophet hastened to use his supplication, but I have reserved my supplication as intercession for my Ummah on the Day of Resurrection. God willing, it will reach every member of my Ummah who dies not associating anything with God." (Narrated by Muslim in Ṣaḥīḥ). The argument is that the Hadith explicitly states his intercession reaches every member of his Ummah who dies not associating anything with God, and the perpetrator of a major sin is such a person. Therefore, he must be reached by the intercession.

3. Abu Hurairah narrated: The Messenger of God (PBUH) was once presented with meat, and the foreleg, which he liked, was brought to him. He took a bite and said: "I am the master of mankind on the Day of Resurrection. Do you know why?" They said: "No, O Messenger of God." He said: "God will gather the first and the last in one plain, and the caller will be heard by them, and the sight will penetrate them, and the sun will draw near. People will reach such distress and anguish that they cannot bear it. Some people will say to others: 'Do you not see your situation? Do you not see what has befallen you? Why do you not go to someone who can intercede for you with your Lord?' Some people will say to others: 'Your father Adam.' So they go to Adam and say: 'O Adam, you are the father of mankind; God created you with His hand and breathed into you of His spirit, and commanded the angels, and they prostrated to you. Intercede for us with your Lord. Do you not see our situation? Do you not see what we have reached?' He will say: 'My Lord is angry today with an anger He has never been angry with before, nor will He be angry like it again. He forbade me from the tree, and I disobeyed Him. Myself, myself! Go to someone else! Go to Noah.' They go to Noah and say: 'O Noah, you are the first Messenger to the people of the earth, and God named you a grateful servant. Intercede for us with your Lord. Do you not see our situation?' He will say: 'My Lord is angry today with an anger He has never been angry with before, nor will He be angry like it again. I had a supplication I supplicated against my people. Go to someone else! Go to Abraham.'** They go to Abraham (PBUH) and say: 'You are Abraham, the Messenger of God and His intimate friend among the people of the earth. Intercede for us with your Lord. Do you not see our situation?' Abraham will say: 'My Lord is angry today with an anger He has never been angry with before, nor will He be angry like it again.' And he mentioned his three lies. Myself, myself! Go to someone else! Go to Moses.'** They go to Moses and say: 'O Moses, you are the Messenger of God; God favored you with His messages and His speech over people. Intercede for us with your Lord. Do you not see our situation?' Moses will say: 'My Lord is angry today with an anger He has never been angry with before, nor will He be angry like it again. I killed a soul without being commanded to. Myself, myself! Go to someone else! Go to Jesus, son of Mary.'** They go to Jesus and say: 'You are the Messenger of God, His Word which He cast to Mary, and a spirit from Him, and you spoke to people in the cradle. Intercede for us with your Lord. Do you not see our situation?' Jesus will say: 'My Lord is angry today with an anger He has never been angry with before, nor will He be angry like it again.' And he did not mention a sin. Myself, myself! Go to someone else! Go to Muhammad.'** They come to me and say: 'O Muhammad, you are the Messenger of God and the Seal of the Prophets, and God has forgiven you your past and future sins. Intercede for us with your Lord. Do you not see our situation?' So I will set out and seek permission to enter upon my Lord, and permission will be granted to me. When I see my Lord, I will fall down in prostration. He will leave me in prostration as long as He wills. Then He will say: 'O Muhammad, raise your head, speak, and you will be heard; ask, and you will be given; intercede, and your intercession will be accepted.' So I will praise my Lord with praises He has taught me. Then I will intercede, and a limit will be set for me, and I will admit them into Paradise. Then I will return, and when I see my Lord, the Blessed and Exalted, I will fall down in prostration. He will leave me in prostration as long as He wills. Then He will say: 'Raise your head, speak, and you will be heard; ask, and you will be given; intercede, and your intercession will be accepted.' So I will praise my Lord with praises He has taught me. Then I will intercede, and a limit will be set for me, and I will admit them into Paradise. Then I will return, and when I see my Lord, I will fall down in prostration. He will leave me in prostration as long as He wills. Then He will say: 'O Muhammad, raise your head, speak, and you will be heard; ask, and you will be given; intercede, and your intercession will be accepted.' So I will praise my Lord with praises He has taught me. Then I will intercede, and a limit will be set for me, and I will admit them into Paradise.' Then I will return and say: 'O Lord, no one remains in the Fire except those whom the Qur'an has confined [to eternal stay], meaning those for whom eternal residence is obligatory.'"

Most of this Hadith is found verbatim in the two Ṣaḥīḥ collections.

The Mu'tazilah object to this Hadith and similar ones in several ways:

1. These are long narrations that cannot be perfectly memorized verbatim by the Messenger (PBUH), so the narrator likely narrated it in his own words. Thus, none of it is proof.
2. It reports a single event, narrated in different ways with additions and omissions, which casts doubt upon it.
3. It contains anthropomorphism (tashbīh), which is false and casts doubt upon it.
4. It contradicts the apparent meaning of the Qur'an, which also casts doubt upon it.
5. It reports a momentous event for which there was a strong incentive for mass transmission (tawātur). Since it did not reach the level of tawātur, doubt is cast upon it.
6. Relying on single narration, which yields only conjecture, in matters of certainty is impermissible.

Our companions respond to these objections: Although each of these narrations is transmitted by single narrators, they are numerous, and they share one common element: the exit of those deserving punishment from the Fire through intercession. Thus, this meaning is transmitted via mass narration and becomes proof. God knows best.

The response to all the Mu'tazilah's evidence is a single statement: Their evidence for negating intercession implies the negation of all types of intercession, whereas our evidence implies the affirmation of a specific type of intercession. When the general and the specific conflict, the specific takes precedence. Therefore, our evidence precedes theirs. Furthermore, we address each point they raised individually:

Regarding the First Point (relying on "Nor will intercession be accepted from her"): Even if the ruling is based on the generality of the wording rather than the specificity of the cause, the slightest evidence suffices to specify such a general statement. Since evidence proving the existence of intercession is established, we must proceed to specify it.

Regarding the Second Point (relying on "And for the wrongdoers there are no close friends, nor any intercessor who will be obeyed"): Our response is that "And for the wrongdoers there are no close friends, nor any intercessor" is the negation of our statement: "The wrongdoers have close friends and an intercessor." Our statement is a universal affirmative proposition (mūjibah kulliyyah), and the negation of a universal affirmative is a particular negative proposition (sālibah juz’iyyah). A particular negative only requires that the negation be realized in some instances, not all. Accordingly, we affirm this verse because we hold that some wrongdoers (the disbelievers) have neither a close friend nor an intercessor who is answered. However, we do not rule that every wrongdoer is deprived of both.

Regarding the Third Point (relying on "before a Day comes when there will be no exchange, no friendship, and no intercession"): The response is what was previously stated regarding the first point.

Regarding the Fourth Point (relying on "And for the wrongdoers there are no helpers"): This is the negation of our statement: "The wrongdoers have helpers." Since our statement is a universal affirmative, the verse "And for the wrongdoers there are no helpers" is a particular negative. Its meaning is the negation of the universal, and the negation of the universal does not imply the universality of the negation.

Regarding the Fifth Point (relying on "And the intercession of the intercessors will not benefit them"): This applies to the disbelievers, and by the principle of dalīl al-khaṭāb (argument from the contrary), it implies the opposite ruling for the believers.

Regarding the Sixth Point (relying on "And they intercede not except for those with whom He is pleased"): This has already been discussed.

Regarding the Seventh Point (Muslims saying: "O God, make us among those who benefit from the intercession of Muhammad"): Our response is that the effect of intercession, in our view, is to bring about a desired matter, which is the common element between bringing additional benefits beyond what is deserved and warding off harms deserved due to sins. This common element does not depend on the servant being a sinner. Thus, the objection is repelled.

Regarding the Eighth Point (relying on "Indeed, the wicked are in Hellfire"): This will be discussed, God willing, in the issue of divine threat (wa‘īd).

Regarding the Ninth Point (that there is no evidence for God's permission for intercession for perpetrators of major sins): This is disputed, and the evidence is what we presented from the proofs indicating the occurrence of this intercession.

Regarding the Tenth Point (about the angels: "So forgive those who have repented"): Our response is what we explained: the specificity at the end of the verse does not invalidate the generality at the beginning.

Regarding the Hadiths: They indicate that Muhammad (PBUH) will not intercede for some people, nor will he intercede in some stations of the Resurrection. This does not indicate that he will not intercede for anyone among the perpetrators of major sins, nor that he is prevented from interceding in all stations. What we affirm is that God clarified that no intercessor intercedes except by God's permission. Perhaps the Messenger was not permitted in some places and at some times, so he does not intercede there. Then he becomes permitted in another place and at another time to intercede, and he intercedes there. God knows best.

The Philosophers interpret intercession as follows: The Necessary Existent (God) is universally overflowing with bounty and perfect in generosity. If something is not received, it is only because the recipient is not prepared. It is possible that a thing is not prepared to receive the emanation (fayḍ) from the Necessary Existent except by receiving that emanation through something else that received it from the Necessary Existent. Thus, that intermediary thing becomes a medium between the Necessary Existent and that first thing.

An analogy in the sensory world: The sun only illuminates the recipient facing it. The ceiling of a house, not facing the sun's body, has no preparedness to receive light from the sun. However, if a basin filled with clear water is placed there, and the sunlight falls upon it, that light reflects from the water onto the ceiling. Thus, the clear water becomes an intermediary for the light to reach the ceiling, which is not facing the sun.

The souls of the Prophets are like intermediaries between the Necessary Existent and the souls of the common people for the emanation of the Necessary Existent to reach the souls of the common people. This is what they stated regarding intercession, derived from their principles.