The first and most important reason of the Mu’tazila is this verse of the Qur’an, which they use for the negation of intercession, Allah Almighty says: «واتقوا یوما لا تجزي نفس عن نفس شئیا ولا یقبل منها شفاعة ولا یؤخذ منها عدل ولا هم ینصرون؛) “And beware of a day when no one will do anything sufficient for anyone, and they no intercession will be accepted from anyone, and no compensation will be taken from anyone, and they will not be helped”.
Qazi Abdul Jabbar writes about this verse: “This verse means: the Prophet, may Allah bless him and grant him peace, does not intercede for anyone and does not help anyone if he deserves punishment. Because this verse is about the characteristics of the day and there is no exception in it, so it cannot be returned to the disbelievers (the people without reward), and this verse is about someone who deserves punishment on that day, and this address is only suitable for them.
Zamakhshari, who is one of the Mu’tazila commentators, writes about this verse: “If someone asks ‘there is a proof in this verse that intercession for sinners is not accepted’ I say: yes; Because in this verse it is negated that one soul cannot decide and judge in place of another soul in what He has done.
Reply to the Argument of Mu’tazila
Scholars have provided several answers for this argument of Mu’tazila, some of which we mention below:
Mu’tazila’s argument from this verse to deny intercession for those who have committed major sins is invalid and unfounded; Because in this verse, intercession from disbelievers is denied; the commentators agree that what is meant by the soul in the verse is the soul of the unbeliever, not any soul. This is a generic that is specifically intended.
Allameh Qurtubi, may Allah have mercy on him, says: “The commentators agree that what is meant by this saying of Allah Almighty «واتقوا یوما لا تجزي نفس عن نفس شئیا ولا یقبل منها شفاعة ولا یؤخذ منها عدل ولا هم ینصرون) “The soul of a disbeliever, not just any soul”.
Allamah Tabari, may Allah have mercy on him, says: “This saying of Allah, the Exalted, is meant for someone who dies in a state of disbelief without repenting to Allah, the Exalted.”
Ibn Kathir says: «ولا یقبل منها شفاعة» It means that intercession for unbelievers is not accepted.
So, it turned out that the negated intercession in this verse is intercession for unbelievers; Because as the commentators agree that this verse is for disbelievers, Because the verse is addressed to the group of disbelievers.
The second reason of Mu’tazila
Almighty Allah says: «ما للظالمین من حمیم ولا شفیع یطاع) (The wrongdoers have no friend or helper, nor an intercessor whose words are accepted.) Shaikh of Mu’tazila, Qazi Abdul Jabbar Hamdani writes about this: “Allah Almighty has stated in this verse that the Prophet, may Allah’s prayers and peace be upon him, does not intercede for the oppressors, and that intercession is only for the believers, so that there is a feature of grace, excellence and abundance for them to raise the ranks and this is next to honoring that is obtained for the Prophet, peace and blessings be upon him.
The Reply of Ahl-Sunnah to Mu’tazila
What is meant by the oppressors in the verse are disbelievers; Those whose oppression has reached the end; It means unbelievers.
By considering the interpretations carefully, we find out that what is meant by the oppressors in the verse are unbelievers, so it turns out that the intercession that is rejected here is rejected for the unbelievers, and the owner of a great sin is not an unbeliever, so the argument from this verse is to negate intercession from them not true.
To deny the intercession of the Prophet, peace and blessings of Allah be upon him, the Mu’tazilah argue with some hadiths that we mention in this section:
It is narrated from Hazrat Abu Hurairah that the Prophet, may Allah bless him and grant him peace, entered a cemetery and said: “Peace be upon you, O faithful people, we will join you one day, Allah willing.” I wanted to see my brothers, the companions said: Aren’t we your brothers? He said: You are my companions, our brothers are those who have not come yet. The Companions said: O Messenger of Allah, how do you know the people who have not come yet? He said: In your opinion, if a person has horses whose foreheads and legs are white among black horses, does that person not know his own horses? They said: Yes, O Messenger of Allah, peace be upon him. He said: They will come on the Day of Judgment while their foreheads and feet are shining from [the effects of] Wudu, and I will appear at the pool before them. A number of people are driven away from our pool in such a way that a lost camel is rejected. I call them: hurry up, they say to me: these would change [their religion, beliefs and beliefs] after you. I say: May Allah remove them from His mercy.
The method of reasoning from this hadith according to the Mu’tazila is this: This hadith conveys that if the Prophet, may Allah’s prayers and peace be upon him, was their intercessor, he would never have said to them: “Allah remove them from His mercy”; Because the intercessor does not say such a thing and how is it possible for him to be an intercessor to get rid of the constant torment and punishment? But don’t let them drink a sip of water from his pond.
Jabir bin Abdullah, may Allah be pleased with him, narrated that the Prophet, may Allah bless him and grant him peace, said to Ka’b bin Ajrah: “O Ka’b bin Ajrah, I wish that Allah Almighty protect you from the emirate of the ignorant, in fact a group of commanders comes in future, those who help and cooperate with them in their oppression and confirm their lies. These people are not from my Ummah and I have nothing to do with them and they will never enter the pond. And those who do not help and cooperate with them in their oppression, and do not acknowledge them in their lies, they are from my Ummah, and he will definitely appear at my pond. O Ka’b bin Ajra, prayer is the cause of closeness, and fasting is a shield, and charity removes sins and mistakes just as water extinguishes fire, O Ka’b bin Ajra, body that has been fed with haram food, will not enter heaven, fire is better for such a person.
Mu’tazila argue from this hadith in three ways:
1. When he [a nation and follower] of the Prophet (peace be upon him) is not and the Prophet (peace be upon him) does not accept him, then how can he expect to intercede for him.
２. The words of the Messenger of Allah, peace and blessings be upon him, who said: “He will not enter my pond”, is a proof of the negation of intercession, when he is not allowed to appear before the Messenger of Allah, peace and blessings be upon him, until he cannot reach his pond, so it is forbidden to intercede for him.
3. This saying of the Messenger of Allah, peace and blessings be upon him, “body that has been fed on haram food, will not enter Paradise”, clearly indicates that there is no intercession for the person who commits a major sin.
3. It is narrated from Hazrat Abu Hurairah that the Prophet, may Allah bless him and grant him peace, said: “There are three people, on the Day of Judgment, I will be on the side of their dispute, and whoever I am his enemy, I will fight with him. The first is the person who gave something, then he betrays.” The second is a person who sells a free person and uses the money, and the third is a person who hires a hired person, uses him completely and does not pay him.
The Mu’tazila’s way of reasoning from this hadith is this: How could the Messenger of Allah, may Allah’s prayers and peace be upon him, become the enemy of these people and on the other hand become their intercessor, this is a strange contradiction, but it is impossible.
The answer of Ahl al-Sunnah wa Jama’ah
In response to the reasons mentioned by the Mu’tazila, it should be said that the hadiths from which the Mu’tazila argued for the rejection of intercession for the perpetrators of major sins from the Ummah of Muhammad, may Allah’s prayers and peace be upon him; are hadiths that indicate that the Prophet, may Allah bless him and grant him peace, does not intercede for some people, and does not intercede in some places either. İt is not known from these hadiths, that the Prophet, may Allah bless him and grant him peace, does not intercede for doers of major sins at all, or forbids intercession in all places.
Imam Fakhr al-Din Razi says in this regard: “What is obtained through investigation is that Allah Almighty has stated that no intercessor can intercede without the permission of Allah Almighty.” Perhaps the Messenger of Allah, may Allah’s prayers and peace be upon him, was not allowed to intercede in some positions and at some times, and he did not intercede Later, he was given permission to intercede in another place and at another time, so he interceded.
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