Contradiction in the Qur'an: Intercession
Question:
Assalamualykum
Thank you for answering my last question. I have been presented with an apparent contradiction in the Qur'an by a friend of mine in regards to intercession.
The argument is as follows: Quran says: "All intercession belongs to God" 39:44 and that there will be "no intercession on the Day of Judgement" 2:254. Further confirmation that there will be no intercession on Judgement Day are given in: 2:48, 123; 6:51, 70; 7:53; 26:100; 30:13; 32:4; 36:23; 40:18; & 74:48.
BUT we also have: "Who can intercede with Him, except with His permission?" 2:255
In 2:255 God speaks about those who cannot intercede, except if He gives the permission, which in some ways suggests that God may give His permission to some to intercede. But we are also told very clearly in numerous other verses (as above) that there will be no intercession on Judgement Day.
Also there are numerous ahadith that claim Prophet Mohammed (PBUH) will intercede for some believer on the Day Of Judgement. Can you explain these verses to me?
Thank you in advance!
Answer:
Assalamu Alaykum,
The verses that you listed can be put in three different groups in terms of their meaning:
A. The verses that negate the possibility of intercession by what rejecters believed to be their gods. These are 30:13 and 36:23.
B. The verses that negate the possibility of intercession for those who do not deserve it. These are 7:53, 26:100, 40:18, 74:48.
C. The verses that negate possibility of intercession that is independent to God. A prophet of God cannot intercede for a person without God’s consent and send him to heaven through a VIP door. It is God himself that will allow to certain pious people to intercede for certain deserved people. These are 32:4, 2:48, 2:123, 2:254, 6:51, 6:70, 39:44.
Looking at the above categories, there is not contradictions.
As for the hadiths that you mentioned, as long as they are in line with categories B and C above, then they can be accepted. Otherwise either our understanding of the hadith is not correct or it is not reported accurately or is fabricated.
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December 2013
Assalamualykum
Thank you for answering my last question. I have been presented with an apparent contradiction in the Qur'an by a friend of mine in regards to intercession.
The argument is as follows: Quran says: "All intercession belongs to God" 39:44 and that there will be "no intercession on the Day of Judgement" 2:254. Further confirmation that there will be no intercession on Judgement Day are given in: 2:48, 123; 6:51, 70; 7:53; 26:100; 30:13; 32:4; 36:23; 40:18; & 74:48.
BUT we also have: "Who can intercede with Him, except with His permission?" 2:255
In 2:255 God speaks about those who cannot intercede, except if He gives the permission, which in some ways suggests that God may give His permission to some to intercede. But we are also told very clearly in numerous other verses (as above) that there will be no intercession on Judgement Day.
Also there are numerous ahadith that claim Prophet Mohammed (PBUH) will intercede for some believer on the Day Of Judgement. Can you explain these verses to me?
Thank you in advance!
Answer:
Assalamu Alaykum,
The verses that you listed can be put in three different groups in terms of their meaning:
A. The verses that negate the possibility of intercession by what rejecters believed to be their gods. These are 30:13 and 36:23.
B. The verses that negate the possibility of intercession for those who do not deserve it. These are 7:53, 26:100, 40:18, 74:48.
C. The verses that negate possibility of intercession that is independent to God. A prophet of God cannot intercede for a person without God’s consent and send him to heaven through a VIP door. It is God himself that will allow to certain pious people to intercede for certain deserved people. These are 32:4, 2:48, 2:123, 2:254, 6:51, 6:70, 39:44.
Looking at the above categories, there is not contradictions.
As for the hadiths that you mentioned, as long as they are in line with categories B and C above, then they can be accepted. Otherwise either our understanding of the hadith is not correct or it is not reported accurately or is fabricated.
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December 2013
