The Fourth Kind

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Fifth kind The Third kind

The fourth kind are those verses that lay conditions for the interceders and for whom intercession is made. In the 9th verse the book defines the negation of any intercession by idols and says:

“And those whom they call besides Him do not have any power or intercession” and then one group is mentioned as exception and it is says “but those who bear witness to the truth and they know it.”

It is clear that this is about the intercessors and “the witness to the truth” here means that they are thorough monotheists. “The intercession is rejected under Tawhid and it is not possible without the permission of God.

Some commentators have said this clarification is for those who will get intercession. So the intercession will be allowed only for those who bear witness to the truth and that there is only one God; the pagans will never have any thing to do with intercession. The literal meaning of the verse is the first interpretation because the second interpretation will have a condition (1) which is against the sense of the verse.

The same two clarifications have been given for “those who bear witness to the truth and they know it.”

The intercessors will be those who bear witness to the truth because they have the knowledge or that they recognize those who are getting salvation and they also know for whom they have a right to intercede.

If the condition is for those who are getting salvation, then it means only those who bear witness to the truth with wisdom and through proof and sincerity and not just with their tongues.

The 10th verse has the same meaning but in another form. After negating the contention of the pagans that the angels are the children of God the book says:

“They are the sincere servants of God and do not intercede excepting for those agreed to by God and they fear Him.”

The worship of the angels for salvation was the frivolous idea of the pagans for the angels are obedient to God and intercede only for those approved by God or only for the sincere monotheists.

This is why the term “for those whom God prefers” tells us about their religion, faith and willingness or it may mean that He agrees to their salvation and both the meanings revert to Him. The intercession for those other than God can be done by His permission only but this too is restricted to those who believe and are monotheists.

The 9th verse says something new about the sinners being pushed or dragged to Hell and then adds:

“They cannot intercede but for Him who He approves.”

This is one of the good features of those who will receive intercession. Covenant here means the belief in God, the allegiance to His Tawhid, the assent to believe in all the apostles and their successors and some have added good deeds to it. The commentators have given various interpretations about the covenant but we learn that all of them revert to the same meaning if we study them closely and that is God.

Some elder commentators have said that this is the good features of those who will intercede and it means the same as in verse 86 of Surah Zukhruf i.e. “The witness to the truth.” (2)

The word “None” in the next verse refers to the intercession in the first verse that spoke about the sinners but this seems improbable for the literal meaning suggests that it speaks about those who will intercede.

So there should be a connection of true faith and good deeds between the intercessors and those who will be salvaged because the intercession is connected with the accounting of deeds and does not mean a favor for those who do not deserve.

There is a hadith from the Holy Messenger:

“Any one who fills the heat of a believer with happiness has pleased me and he who has pleased me has attained salvation from God.” (3)

Surely who ever brings joy to a true believer is himself a true believer and does goodness and this strengthens his chance for salvation with God.

 


 

1. the verse will read as they stand witness to the truth.”
2. Tafsir Al Mizan vol.14 for verse 87 of Surah Maryam
3. Tafsir Durre Manshur as quoted in Tafsir Al Mizan.

 

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