Wisdom and monotheism substantiate intercession
The majority of rational problems and confusions against creation of intercession, stick to Divine justice and expediency for presentation of doubts.
Sheikh Muhammad Rashid Reza, the Syrian scholar and thinker, is one such skeptic.
In Al-Manar Exegesis he has tried to find flaw with intercession by a rational reasoning: “It is clear that the ordinance of God is the same as His justice and this has been formed based on the Divine expediency. Moreover, intercession in common sense refers to an intercessor and mediator who saves an offender from a penalty order. If the second order that has been issued upon intercession, is according to justice and the first order is against it, then two cases may happen:
1- God is not just because He has issued the second order with respect to the fact that it is against the first order. We know, however, that the Divine Being is far from injustice.
2- God is just but His knowledge and awareness in issuance of the first order were insufficient and they have been changed at the mediation of the intercessor. Therefore, the second order is just. This assumption is wrong also, because God’s Knowledge is like His Essence and He is not subject to change.
The Prophet (PBUH) of Islam said: “It is expected that your Lord will resurrect you to a praised station’ [Surah Isra: 79] refers to my rank of intercession for my Umma in the Hereafter.”
We suppose the first order was out of justice and the second one against justice and that God the Almighty has agreed to neglect justice and issue a new order for His interest in the intercessor. This assumption is incompatible with Divine justice. Therefore, accepting intercession faces various challenges and upon rational reasoning it is rejected. (1)
Answer to Rashid Reza’s objection
We should note that whatever has been changed is the status quo of the offender and sinful, i.e. he has changed in a way to deserve Divine blessing, while it was otherwise before the intercession. Therefore, no change has occurred in the Knowledge and Will of God. This is something like repentance of a sinful, where God ordains two different but appropriate wills in His treatment of two different subjects. First, punishing the sinful, and secondly, pardoning the repenting sinful. Accordingly there will be two wills and God knows the person receiving His Mercy will be changed and will be placed under the light of the Second Order of God. Therefore, no change has taken place in the Knowledge and Will of God, rather, there are two different wills vis-à-vis two different subjects none negating the other, but both manifesting Divine justice as is. Consequently, the Knowledge and Will of God do not change and only a new knowledge and will are attributed to a new subject.
Translated by: Sadroddin Musawi
1- Al-Manar Exegesis, Vol. 1, p. 307
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