The Qur’an on Intercession

The Quranic statements on intercession are generally warnings against, rather than encouragements towards, an intercessorial eschatology.

 

NO INTERCESSION ON THE DAY OF RECOMPENSE

Qur’an 2:254

Believers, give away some of what We have provided for you before a Day arrives on which there is no trading, no close friendship and no intercession. It is the disbelievers who are the wrongdoers.

The above verse states that there is no intercession on some day which is coming. I assume it means the Day of Recompense (Yaum id-Deen).

Many believers believe that Muhammad will act as an intercessor on that day, based on reports of the prophets statements which say that he claimed that he would be interceding on the Day of Recompense.

It is difficult for me to believe that these reports are accurate because they appear to contradict the above verse in the Qur’an, and other verses. At this point in time, I do not believe those hadith to be true, and Allah knows best if they are or not.

The following verse from the Qur’an gives me support for my view, and yet Allah knows best what the truth of the matter is. The following verse is not about the belief in judgement day intercession as such, but rather a warning that the prophet had to give the believers.

Qur’an 6:51

Give the warning to those who fear that they will be brought before their Lord: Except for Him, they will have no protector nor intercessor. Thus they may fear God.

I believe that in the above verse, the Master of The Day of Recompense has prepared the attendees of the day by revealing a great tip to us. The tip is:

If you want to be pious, hear that there is no intercession.

Qura’an 82:17-19

And what will make you know what The Day of Recompense is? Again, what will make you know what The Day or Recompense is? It is a day when no soul will avail another, and the command, that day, will be with Allah.

After these statements from the Master of the Day of Recompense, I cannot understand why people are ready to believe that Muhammad will intercede on their behalf on the Day of Recompense. It may be that I’m blind. Perhaps I’m misinterpreting the verses. If so, please correct me with polite and detailed explanations, so that I may be guided.

 

AUTHORITY TO EXPLAIN THE DAY OF JUDGEMENT

These are not statements from unauthorised parties. The Master of The Day of Recompense has given us a certain amount of information regarding the program of events on the Day of Gathering. We can read this information in advance so we know how to prepare.

Where is the intercession by a prophet? I don’t know how I could agree to it after reading the above verses. Did Muhammad contradict himself? It’s not possible. One of the points of view must be wrong.

I want to be kind, not harsh, to the scholars of my brotherhood. My brothers in faith who have collected hadith, reported hadith, and analysed hadith are not my enemies. If they fight me over interpretation, they may end up as enemies, but there is no fight.

Discussions of the meanings of the Qur’an are are a source of difference among people of a faith – the believers. However, I don’t think we can fight over them. I think Allah would be displeased with us if we did.

 

CONCLUSION

My intellect cannot accept the hadith about Muhammad’s alleged intercession on the Day of Recompense. It appears to me to contradict the Book of God. If I’m wrong, I hope Allah will forgive me and guide me to a better understanding.

 

Abdullah Reed

Sketching Islamic Linguistics

Sketching Islamic Linguistics

 

Bismillahirahmaaniraheem

 

Dear reader, please read with your mind alert. If you’re Muslim, please pray to Allah for his help.


What is Islamic linguistics?

When you see “Bismillahirahmaaniraheem” in the front section of a book or on a wedding invitation, its an islamic use of language, so in my opinion its an example of applied Islamic linguistics.

Many people would call it something that Muslims do. Yes, we do. From a regular perspective, its just something that Muslims do. For a student of language usage, its an Islamic linguistic act.

When a believer says “Assalaamu alaykum” its Islamic and at the same time, its a linguistic prescription. Therefore, I believe its an Islamic linguistic prescription.

 

The Limits of the Sketch

The limits of Islamic linguistics are probably beyond what you can imagine. Try to visualise the mountains singing the praises of Allah along with David, and try to imagine the beauty of his voice.

Imagine a bird chatting with Solomon. The limits of the Islamic study of language are known only to the Almighty. He created languages and He knows best about them.

Noble reader, let us praise and thank Allah for blessing us with the stories of these two great men and their miraculous relationships with the natural world. Glory be to Allah, the Exalted, the Holy.

Let us remember that they were grateful to Allah for these favours, not proud. They knew that the relationship to nature is only a way of relating to Allah, and that it is not, in itself, either an original cause or a final result.

Imagine Jesus giving advice to his mother, the noble Mary. The Qur’an is a book of truth, and so with certainty in its truth, we can imagine or visualise the stories in the Qur’an. Let us praise Allah again!

What about the Day of Judgement: nobody will speak except for whom Allah permits. Glory be to Allah, Master of The Day of Judgement.

This gives us another limit. It is a limit of human speech, that we cannot speak except with Allah’s permission.

Within The Limits

If the above are some of the limits of the sketch, then what is within the limits? The centre of the sketch would seem to be our own daily lives and the language that we use in them, because I find that Islam is for the believing human being and Islam is not difficult or occult or highly theoretical; it is quite practical and the user is the believer.

This area of the sketch, the area within the limits, may be divided into further subdivisions. I choose to categorise them as: acquiring language, using language, and I suppose we should recognise losing language, although it seems that its not as interesting as a subject of study, compared to acquisition.

Knowledge of Language

Allah has blessed us with language and the evidence for this is in the Qur’an. The verses of the Qur’an show that we know language from an innate process. The fact that Jesus spoke as a baby also confirms that Allah is the creator of language and that it is innate.

The believer will have a certain amount of natural speech ability, and then he or she must work to improve upon that. Moses is a good example for us. A man of great faith, he called on his Lord for help when he felt insecure about his own linguistic skills (20:25-28).

I see the Qur’an that Allah may improve us through inspiration ot through teaching. Perhaps there are other ways as well. There probably are. Allah knows best. I don’t know much.

I want to make it clear again, that this essay is a short note, not a complete thesis. I think the qur’an has more about language than what I’ve mentioned so please don’t take this work as any kind of compendium.

Uses of Language

I think this area requires research and discussion, so that we can observe and describe our our speech, as believers who are targetting Allah’s pleasure. There are many books already about speaking to win the pleasure of Allah. I don’t know the names of their titles. I recommend the reader to find them and read them, though. I think they usually mention speaking with honesty, sincerity, clarity, beauty, and in a way that benefits people.

Then we have speaking to Allah through prayer, repentance, and seeking refuge. This is clearly different from the speech that we direct at other human beings.

Humility and submission would appear to be at the heart of this kind speech. Again, Allah knows best. I suggest the Qur’an as the reference; I don’t claim full knowledge of the subject.

As for the speech which we direct at other human beings, I’ve found many practical linguistic commands in the Qur’an. The following list is just what I remember at the moment.

I don’t know if a systematic description of all relevant verses, listed with extensive detail of theory and technique would be ideal for perfecting your speech or understanding languages.

That may be too technical. I find that experience is a good teacher, together with a complement of prayer before speaking, some rehearsal, some repentance, and getting feedback from those who hear you speak.

I think that short books are often more useful than long ones, and in this matter, a huge directory may do more harm than good because speech is not an isolated matter – it is always connected to and coloured by the message that is to be communicated, the audience, your natural abilities, the social environment you are in, and so forth.

Part of the beauty of the Qur’an is its simplicity and another part is the applicability. I think that if we take a too librarianistic approach to language, we may end up with a worse result than a diligent student who reads the Qur’an regularly, leads a right life, and acts as he is commanded to act. Allah knows best.

Examples of speech injunctions are: the command to say that which is good (17:53), the command to say what conforms with your behaviour (61:1-2), and many direct commands to speak, which are found throughout the Qur’an and begin with the Arabic word “Qul”.

The example of a good word, found in Surah 14, is a linguistic precept. The example of a good word is that of a good tree: it gives its fruit again and again.

Noble reader, please assist. Allah is the One who rewards. He will know it if your tongue moves to announce a single word with the intention of pleasing Him, or a whole sentence, or more than that or less. Praise and thanks be to Allah, the Lord of the Worlds.

Please forgive me if there are any errors. All goodness is from Allah.

Institutionalised Ideologies

Peace be with the servants of God.


HOPING IT WILL BRING YOU PEACE..

I INVITE YOU TO READ ABOUT ISLAM


SOURCES OF ERROR AND PAIN AND THE LIKE


We see terrorism, honour killings, corrupt rule, and so forth coming out of societies of Muslims, so how do some Muslims deviate from the divine religion which is perfect? In this reading I mention the difference between human error and ideological error and how they affect us.

Human Error

Turning to human error first: some of the pain of this world is not caused by errors in people’s relationships to God, but simply failures to execute. I.e. a person understands correctly, but fails in action. Call it human error. In this situation, there is no ideological problem, as such.

If an action is sanctioned by Islam, then turmoil that springs from human error occurring in the execution of it could not be harmful to society at large. If human errors committed while acting upon Islamic commands caused society at large to suffer, then Islam would be harmful to the world.

Is that possible? No. Did Allah ask Muslims to be perfect? No. Would Allah make make us suffer just because of that? No. Allah said that He would grant peace to society run by Islam. Islam brings peace.

Ideological  Error

Ideological error causes suffering. That is because it is not from God. Allah doesn’t order us to write ideologies. He wrote ideology for us. He knows we err a little, but He would never direct us to an ideological error that caused millions to suffer. We do that. We misguide ourselves.

In fact, this is a point that we must note. The sign of an ungodly ideology is that it causes suffering. Let me make my point now that I want to get across, and the point of this article:

The sign of an ungodly ideology is that it causes suffering. If it was from God then it could not.

Allah reveals to human beings sufficient religion for a happy life, and societies who fail to accept the religion, or they change it, or they disabuse it in some way, they fail to reap the benefits of divine revelations and they misguide themselves in some way.

Making Error Into Ideological Error

Institutionalising an ideology will magnify the error. Looking at the behaviour of the people, we can see whether an idea has become an institution. Once a group of followers begin manifesting a particular behaviour or belief regularly, in significant number, then there is institutional regulation of some kind behind it. Usually it can also be observed written into creeds and laws.

Examples of Institutionalised Religion

Sunni Islam and Shia Islam are man-made forms of institutionalised religion. They are not found in revelation. The words ‘sunnah’ and ‘shi’a’ are found in the Qur’an, but never mentioned as religions, nor placed together with the word ‘Islam’. Each of these terms (Sunni and Shi’a) has a literal meaning.

The literal meaning is not the point here. Any idea could become an institution if linked to the word ‘Islam’, especially if people are enticed to believe in it. You could have Mango Islam or Macadamia Islam, even both, if you sanctified them enough.

This may sound crazy, but its actually not too far from reality. There are sects that sanctify their own ancestors and claim it is the real Islam, and others who sanctify leaders, particular days, particular scholars, particular verses of the Qur’an, and so on. Usually, each group claims that their ‘Islam’ is the right one.

All of that is idol worship. We know this from the Qur’an itself, which dismissed sectarianism as idolatrous and forbade us from institutionalising man-made ideologies.