Written by © Atabek Sukurov

Edited by; Musa Adams

It’s no secret that people often follow their desires, even if those desires don’t always align with the law, be it civil or religious. Yet, for those whose conscience still flickers with life, there’s a nagging discomfort when they stray from what they know is right. Their inner dialogue questions, “Why did you do it, when you know it’s wrong?” This phenomenon goes by various names across different religious and philosophical traditions. In the Muslim tradition, it’s referred to as the ‘voice of the heart’ or the ‘voice of the inner guide.’ Similarly, in other religious and secular teachings, it’s known as feeling guilt, the voice of conscience, or the instinctual pull towards moral and honourable behaviour.

A human lives amidst these two fires: the desire to do as they please and the voice of the heart. Unfortunately, desires often reign supreme. Yet, the ache of that inner voice persists after indulging in those desires, persistently nagging. To silence this relentless voice, which tarnishes the enjoyment of fulfilling desires, people resort to various means such as alcohol, drugs, or anything else that numbs consciousness.

It’s with great sorrow that we must acknowledge how people often attempt to manipulate divine teachings to silence the voice of the heart, allowing them to pursue their desires without interruption. The list of such revered teachings that have been distorted by individuals is extensive, with countless examples spanning various traditions. In my previous articles, I’ve painstakingly documented these instances, striving to restore these teachings by offering accurate interpretations and referencing the original holy texts alongside the insights of genuine scholars. I remain committed to this endeavour, guided by the will of the Almighty and the boundless wisdom that accompanies it.

In this article, I aim to shed light on a revered teaching of Islam that has unfortunately fallen victim to distortion by those seeking to indulge their base desires. Despite clear directives in the Quran and authentic Prophetic statements prohibiting certain actions, individuals have manipulated religious concepts to justify and even ignore the risks associated with their sinful behaviour. By twisting these teachings, they attempt to silence the voice of conscience within them, convincing themselves that engaging in prohibited acts poses no danger because another religious concept promises them entry into the highest levels of Paradise.

Undoubtedly, a society where prohibitions are disregarded devolves into a wild jungle. Its members operate by two stark principles:

1. The strongest among them freely indulge in fulfilling their sinful desires.

2. The weakest struggle to survive, constantly wary of falling prey to the stronger.

In such a society, life becomes intolerable. You’re never certain who might oppress you or how they’ll do it. There are countless forms of oppression, each relished by sick-minded individuals. Some revel in the act of killing, while others delight in robbing you of your possessions. Some twist your life into a living hell and then portray themselves as victims of your supposed oppression. I’ve encountered numerous real-life examples of this twisted manipulation.

Take, for instance, a cowardly thief who gains someone’s trust only to rob them blind. His/her thefts amount to hundreds of thousands, yet his/her acting prowess is such that he/she portrays him/herself as the innocent victim of the very thefts he/she orchestrates. He/she spins elaborate tales to deflect attention from the concrete evidence that would expose his/her deceit. Instead, he/she enlists his/her friends to corroborate his/her fabricated stories, ensuring the truth remains obscured.

This victim isn’t the first nor will he be the last in the thief’s string of crimes, for stealing is not just a means of survival but a source of enjoyment for him/her. He/she lacks any real profession, relying solely on theft to sustain himself. The crux of the matter is that he/she revels in it.

In this article, I aim to delve into a crucial Islamic concept that has been established by the Quran and the authentic words of the Prophet Muhammad (peace be upon him). Unfortunately, this concept has been distorted and misinterpreted by people to justify their base desires.

It is my hope that this article serves as a wake-up call for those genuinely seeking the truth, but who may have been led astray by widespread yet incorrect religious concepts. After all, we have all been influenced by such misconceptions to some extent.

Now, without further ado, I present to you the article…

In Islam, there exists a profoundly significant concept known as Al-Shafa’ah, translated as intercession. The Quran explicitly addresses this concept, emphasizing the critical role it plays in divine judgment:

“Who could possibly intercede with Him without His permission?” (Quran 2:255)

“None will have the right to intercede, except those who have taken a covenant from the Most Compassionate.” (Quran 19:87)

“On that Day no intercession will be of any benefit, except by those granted permission by the Most Compassionate and whose words are agreeable to Him.” (Quran 20:109)

These verses underscore that intercession is not a right granted to anyone indiscriminately but is solely within the purview of those authorised by the Most Compassionate.

The verses cited establish the concept of intercession unequivocally. However, this concept has been distorted by various groups of people, including:

1. **Headless and naïve preachers:** These individuals, in their attempt to convey the boundless mercy and forgiveness of God, may inadvertently blur the lines regarding the parameters of intercession.

2. **People of knowledge (students and scholars):** Some who have not fully grasped the concept may cherry-pick points to engage in debates, often attracting hypocrites who revel in argumentation and belittling others to showcase their supposed scholarly prowess.

3. **Undercover hypocrites:** There are those who intentionally seek to sow discord among Muslims by exploiting disagreements over theological concepts.

These are just a few examples of the types of individuals who have contributed to the distortion of this glorious Islamic concept. In the following sections, we will explore the widespread misunderstandings of Al-Shafa’ah and strive to uncover its true meaning and workings.

Al-Shafa’ah according to Contemporary Mainstream Islam

The contemporary mainstream interpretation of Al-Shafa’ah in Islam has veered off course, leading to a dangerous misconception. According to this interpretation:

• On the Day of Judgement, the Prophets and righteous individuals will intercede with God to seek forgiveness for the sins of the non-righteous.
• Minor sins are believed to be automatically expiated by good deeds such as prayers, fasting, pilgrimage, charity, and various life hardships like illness, debt, and sorrow.
• Major sins are forgiven in this life through sincere repentance and on the Day of Judgement through intercession.

In essence, this interpretation suggests that all sins are forgiven, regardless of their severity. Consequently, some individuals have exploited this belief, justifying their sinful actions with the notion that they will ultimately be forgiven.

So, let’s do whatever we want!

Let’s be animals!

Let’s oppress, lie, steal, commit an adultery, kill, slander, spread rumours, and make fun of the people!

Let’s Sin!!!

This distorted understanding has led to alarming consequences. Many Muslim-majority countries and communities in Europe and the Americas have become plagued by moral decay and societal instability. The misrepresented concept of Al-Shafa’ah has blurred the lines between right and wrong, eroding the moral fabric of societies and distorting the divine teachings intended to bring happiness and guidance.

It’s imperative to grasp the true meaning of Al-Shafa’ah and recognise the vast disparity between its authentic interpretation and the widely propagated misconception prevalent today.

The Meaning of Al-Shafa’ah

The term “Al-Shafa’ah” is derived from the root letters Shin, Fa, ‘Ain, which linguistically denotes evenness or the opposite of oddness (as explained by Al-Razi, Zain al-Din 144).

For instance, “Al-Shaafe’” refers to a female sheep that has given birth to a lamb (ibid), so, now it does not walk alone.

In technical terms, Al-Shafa’ah entails the act of seeking forgiveness from the victim by the perpetrator of a crime (as defined by Jurjani; 168, Dar al-Rayyan). There’s a clear correlation between the linguistic and technical meanings: the individual engaging in Al-Shafa’ah doesn’t abandon the offender but rather stands alongside them, appealing for leniency and freedom from the punishment warranted by their transgression.

Who deserves al-Shafa’ah?

There’s a renowned opinion stating:

1. Shafa’ah is granted to those who have committed a Major Sin.
2. The Prophet Muhammad (peace be upon him) said, “I will intercede for the people of my nation who have committed a Major sin.”
3. When asked who deserves his intercession, the Prophet replied, “My intercession is granted to anyone who dies without committing Shirk (act of Paganism).”
4. The Prophet also stated, “Anyone who declares ‘No God but Allah’ and dies without committing Shirk will receive my intercession.”
5. There’s a discrepancy between Ahl Sunnah and Mu’tazila regarding Shafa’ah. Ahl Sunnah affirm it, while Mu’tazila deny it.

These points are widely circulated and discussed within Islamic discourse. It’s important to clarify that there’s no real disagreement about the existence of Shafa’ah; rather, the dispute centres around its application. Moreover, no one subscribes to the widely circulated definition of Shafa’ah.

The disagreement primarily revolves around a specific scenario!

Below the scenario which is widely spread;

John Smith is a Muslim who says ‘No God but Allah and Muhammad PBUH is his messenger’. However, he is heavily and carelessly involved in the major sins and believes that his belief will save him and carelessly commits major sin/s.

The vast majority of Sunni Muslims think that this is the person who will receive Shafa’ah in the Day of Judgement. However, the scholars of Ahl Sunnah (both Maturidi and Ash’ari) confirmed that this example is out of the context and there cannot be any chance for John Smith to get a Shafa’ah.

Below is the scenario that incites disagreement between Ahl Sunnah and Mu’tazila:

John Smith, a devout Muslim, finds himself at odds when he commits a major sin, perhaps once or even on multiple occasions. Despite his awareness of the wrongdoing and his discomfort with it, circumstances lead him to transgress. Tragically, he passes away without seeking repentance from God.

Scholars have divergent views regarding John Smith’s fate:

Ahl Sunnah (Ash’ari/Maturidi), along with some Mu’tazila and certain Hanbali scholars (both Mujassim and Mufawwid), argue that John Smith will be eligible for intercession (Shafa’ah) on the Day of Judgment.

However, a significant faction of Mu’tazila maintains that John Smith does not warrant intercession.

Explanation of agreed upon scenario

While numerous Prophetic narrations might suggest that intercession (Shafa’ah) is granted to all who declare “No God but Allah,” it’s essential to recognise that this privilege is conditional and not universally applicable.

In the case of John Smith, who carelessly commits major sins, his mere proclamation of the Shahada (“No God but Allah”) does not suffice to qualify him for intercession.

Here is the viewpoint of scholars from Ahl Sunnah and Mujassim:

1. Maturidi school;

The core elements that contribute to disbelief are summarised in three points:

1. Making fun of religious principles.
2. Undermining the significance or severity of those principles.
3. Disregarding the prohibition of certain acts, even going so far as to consider them lawful, despite explicit textual prohibitions. (Source: Badr, 21)

‘’Believing in permissibility of unlawful act constitutes disbelief, if its prohibition is established by explicit text regardless if it is a major sin or a minor. Also, underestimating it constitutes disbelief, such as keeping it easy and committing carelessly and treating it as a habitual act!’’ (Ali Qari; 254)

• Ash’ari school;
• ‘’The status of disbelief will be necessarily applicable on a person who makes fun of the constitutions of God or/and treats is by undermining its significance’’(al-Haithami; 247)
• Salafi School;
• Opinion of Sheikh al-Albani RA;

A student ‘’If someone undermines the level of a sin in his heart, will he be disbeliever?

Sheikh al-Albani RA; Why not?! (audio file attached below)

• Sheikh Abdullah al-Ghudayyah;

Question; Is taking the major sins easily (undermining its danger) constitutes a disbelief?

Sheikh; …the person who does not commit these major sins but he does not give any regard to them, is in fact is undermining the importance of the proofs which has supported its prohibition, such as the; prohibition of adultery, murder and drinking a wine. So, this person is undermining the importance of Quran and Sunnah of the Prophet PBUH!… (audio clip is attached)

The consensus across numerous authentic sources is clear: a person who is indifferent towards committing sins and undermines their significance, showing no regard for their gravity, falls into a state of disbelief. This principle is reiterated time and again throughout Islamic teachings, and authentic sources.

Indeed, it’s a point of unanimity among various Islamic schools, including Maturidi, Ash’ari, Salafi, and Mu’tazila, that an individual who displays such disregard for sin does not merit intercession (Shafa’ah). This consensus underscores the seriousness with which Islamic scholars view the attitude towards sin and its implications on one’s standing before God.

Contemplating the prevalence of major sins such as theft, murder, false testimony, spreading rumours, lying, slander, adultery, drug addiction, and substance abuse, it becomes apparent that many individuals who engage in these acts do indeed exhibit the attitude described above. It is unfortunately all too common to encounter individuals who are indifferent to the seriousness of their actions and continue to commit these transgressions without remorse or concern for their consequences.

The examples you’ve provided vividly illustrate the attitude of carelessness and disregard for sin prevalent in society:

– Thieves brazenly continue their criminal activities for extended periods, using the proceeds to acquire material possessions and luxuries. Their flaunting of ill-gotten gains demonstrates a clear lack of remorse for their actions.

– Liars revel in their deceit, celebrating their ability to deceive others and viewing it as a triumph. Their public and private expressions of joy over their falsehoods further highlight their disregard for the gravity of lying.

– Similarly, individuals who commit murder may boast about their actions, viewing the number of victims as a badge of honour rather than recognising the severity of their crimes.

– Even among those who are considered scholars or authorities on matters of religious law, there are instances where individuals lack sufficient knowledge but nevertheless engage in teaching, preaching, issuing fatwas, and producing academic works. This behaviour, deemed a major sin by most scholars and even considered disbelief by some, reflects a profound carelessness regarding the gravity of their actions.

These examples serve as potent reminders of the widespread indifference towards sin and the urgent need for spiritual awakening and moral rectitude within society.

Indeed, the examples of major sins are varied and numerous, and a common thread among those who engage in them is the demonstration of carelessness and a disregard for the gravity of their actions. Whether it’s theft, murder, lying, adultery, substance abuse, or any other transgression, individuals who are addicted to such sins often exhibit a lack of concern for the moral implications of their behaviour and downplay the seriousness of their actions. This pattern underscores the importance of promoting awareness and understanding of ethical principles and their consequences in society.

Indeed, according to the principles upheld by various schools of Islam, individuals who display such carelessness and disregard for major sins do not meet the criteria for deserving intercession (Shafa’ah). This point appears to be universally accepted among Islamic scholars, transcending any potential disagreements on other theological matters.

It’s indeed concerning that many preachers and scholars may overlook or downplay the seriousness of major sins while emphasizing concepts like intercession (Shafa’ah) and the boundless mercy of God. This discrepancy between the focus of their teachings and the prevalent societal realities can lead to a disconnect between religious discourse and the practical challenges faced by individuals grappling with moral issues.

Addressing this gap requires a more nuanced and balanced approach to religious education and guidance. While concepts like intercession and divine mercy are integral to Islamic belief, they must be contextualized within a framework that acknowledges the gravity of sin and the importance of moral accountability. By fostering a deeper understanding of the ethical principles outlined in Islamic teachings and their practical implications, preachers and scholars can better guide individuals towards spiritual growth and moral integrity. These preachers are either headless or ignorant.

Indeed, societies that are entrenched in major sins may benefit from reminders that highlight the consequences of their actions and the realities of divine justice:

• The punishment of God instead of His unlimited Mercy,
• Instead of fixating on the smiling intercession (Shafa’ah) of the Prophets, it may be more impactful to focus on the Day of Judgement and the impartial justice of God.
• Highlighting the signs indicating the proximity of the Day of Judgement can serve as a compelling reminder.
• Reflecting on the suddenness and life’s transient nature.
• Ironically, a lot of preachers ignore all the wide spread sins, and tell the people about; Karamaat of Saints, and dreams about Prophets they have seen last night

They also invite individuals from Arabian and Asian countries, who often bring with them a wealth of stories showcasing the Karamat (miraculous acts) attributed to their own saints.

It’s akin to a society grappling with a widespread epidemic, hurtling towards its demise, while its doctors regale tales of past medical marvels – how Hippocrates cured cancer, how Galen and Ibn Sina treated brain tumours, and so forth. Moreover, these ‘doctors’ extend invitations to laypeople from Arabian and Asian countries, who share stories of their own ‘healers’. Yet, despite the abundance of anecdotes, none take substantive action to halt the epidemic’s course.

Undoubtedly, such a nation faces extinction, as the fatal epidemic threatens to wipe them out entirely.

Similarly, societies where individuals habitually engage in major sins are at risk of divine punishment. As Muslims, we are aware of how God has dealt with previous nations, punishing them for their heedless transgressions. Thus, we must reflect: what sets us apart from those who came before us? Can the mere presence of the Quran prevent God’s punishment when He decrees destruction?

Returning to the topic of Shafa’ah, I aim to provide commentary from the perspective of Quran-centric Islam, as advocated by Abu Hanifah, Abu Mansur, and the early Hanafi Masters. However, before delving into that, I’d like to quote from two authorities among our Ash’ari Imams who discuss sins and sinners.

Imam Bajuri RA elucidated on the necessity of punishing certain sinners, stating: “The punishment of unspecified sinners from the Islamic nation is established and supported by Holy Texts. This occurs when an individual commits a major sin without a valid excuse or interpretation, and subsequently dies without repentance… In essence, people fall into two categories: believers and disbelievers. The latter remain in hell eternally by consensus. Believers are further divided into obedient and disobedient. The obedient are unanimously destined for paradise. Disobedient believers comprise those who have repented and those who have not. The former are unanimously destined for paradise, while the fate of the latter is left to God’s will. Should He choose to punish them, they will not remain in hell forever.” (Bajuri; 435)

Al-Wazzani RA said; ‘’Possibility of forgiveness does not mean the strongest probability of not punishing, never mind the certainty of it (not punishing). How someone even can think (that God does not punish because of possibility of forgiveness) when the general holy texts warn about punishment of each sinner for the sins they have committed and support the warning with a highest level linguistic technique. Further, [these holy texts] declare the high probability of occurrence of the punishment for each single sinner! And that warning is sufficient to ban the people from sins!’’ (Al-Wazzani; 2; 99)

Quran and Quran Centric Islam on Shafa’ah.

Regrettably, the Quran Centric Islam advocated by figures such as Abu Hanifah, Abu Mansur, and early Hanafi Masters has long faded into obscurity. Despite its purity and clarity, scholars attempting to revive its teachings faced opposition from those invested in maintaining the status quo. Their message threatened to illuminate a path that challenged the comfort of darkness preferred by many.

The relentless efforts to suppress the teachings of the early Masters have led to widespread ignorance regarding the fundamental concepts of Islam.

We’ll aim to address the issue of Shafa’ah, through some brief points, with the intention of stirring the dormant hearts of the noble.

The simplistic sermons of many preachers, often highlighting the boundless mercy of God and the Prophet’s PBUH ‘unrestricted intercession’, have led to a complacent mindset in society towards prevalent sins and their consequences. It’s not uncommon to witness people casually brushing off the seriousness of sinful behaviour, citing the Prophet’s PBUH potential for intercession.

However, it’s essential to recognise that Shafa’ah is neither unconditional nor unlimited!

Preachers often discuss Shafa’ah while overlooking (or perhaps, not fully understanding) its stringent conditions.

The Quran explicitly establishes Shafa’ah and clearly outlines its conditions. God states:

يَوْمَئِذٍ لَّا تَنفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَرَضِيَ لَهُ قَوْلًا

On that Day no intercession will be of any benefit, except by those granted permission by the Most Compassionate and whose words are agreeable to Him. 20; 109

يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ وَهُم مِّنْ خَشْيَتِهِ مُشْفِقُونَ

He knows what is ahead of them and what is behind them. They do not intercede except for whom He approves, and they tremble in awe of Him. 21; 28

Both verses reiterate the same condition, which is ‘Rida’ and ‘Irtida’. Consequently, people often assume that this condition is automatically fulfilled.

‘Irtida’ is the noun for the adjective of ‘Murtada’ which is the title of Ali b. Abu Talid al-Murtada. So, Imam Ali is in the highest end of the group of people deserve the title ‘Irtida’.

‘Rida’ is also a noun and God has already explained who deserve it in many places in Quran. For example, God said;

وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ

As for the foremost—the first of the Emigrants and the Helpers—and those who follow them in goodness, Allah is pleased with them and they are pleased with Him. And He has prepared for them Gardens under which rivers flow, to stay there for ever and ever. That is the ultimate triumph. 9; 100

There are numerous other verses in which God elucidates who deserves the title of ‘Rida’. I encourage readers to seek out and explore these verses themselves.

To fulfil the condition of Shafa’ah, a person must seek to please God. Only those with whom God is already pleased are granted permission to receive an intercession of others (such as Prophets, Scholars and Noble people).

Hence, individuals who persist in oppressing innocent victims and plan to continue their sinful acts without any regard for God’s prohibitions have no chance of receiving Shafa’ah.

Moreover, preachers who reside among sinners engrossed in major sins have no authority to discuss the unlimited mercy of God. If they choose to speak about Shafa’ah, they must first acknowledge its conditions.

The patient who is dying from a cancer, does not benefit from listening to magic formulas created by Galen and her doctors.

The aforementioned individuals have but one path to escape their predicament:

• Cease committing your sin!
• Abandon any fanciful notions of divine intercession, for it is undeserved.
• Strive to be a virtuous human
• Strive to earn God’s mercy and secure your place in Paradise!
• Turn a deaf ear to the ignorant preachers who falsely promise unlimited forgiveness, and an unconditional Shafa’ah of the Prophets.

Believe me, friend, God’s blessings are not easily obtained. They are not cheaper than fish and chips bought with hard-earned money!

I shall return to the issue of Shafa’ah in the future with more details, however, that will not abrogate what I have stated here.

God bless you if you thought that my article deserves your time!

Al-Wazzani; Imam Tayyib b. Abdullah Al-Yamlahi al-Hasani d. 1181 AH, publisher; al-Matba’ah al-Islamiyyah bi al-Azhar, 1352 AH.

al-Razi, Zain al-Din 144; Maktabah Lubnan 1986 year; Mukhtar al-Sihah by Imam Muhammad b. Abu Bakr al-Razi al-Hanafi d. 1261 AD, published by Maktabah Lubnan, Beirut, Lebanon, 1986 year.

Jurjani; 168. Dar al-Rayyan; Ta’rifaat al-Jurjani, by Sharif Muhammad b. Ali al-Jurjani RA d.1414 AD, Published by Dar al-Rayyan li al-Turath.

Ali Qari; Sharh Fiqh al-Akbar, by Imam Ali b. Sultan al-Harawi d. 1014 AH, Published by Dar al-Kutub al-Ilmiyyah, 1995.

Badr al-Rashid Imam Muhammad b. Isma’el al-Hanafi d. 768 AH, Publisher; Dar Ilaf al-Dawliyyah, El-Kuwait, first edition 1999 .

Al-Haithami; Imam Ibn Hajar Abu al-Abbas Ahmad b. Muhammad al-Makki d. 973 AH, al-I’lam bi Qawati’ al-Islam, publisher; Dar Ilaf al-Dawliyyah, El-Kuwait, first edition 1999 .

Bajuri; Imam Ibrahim b. Muhammad d. 1864 AD, Sharh Jawharah al-Tawhid,