Transliteration:( Wa laa tanfa'ush shafaa'atu 'indahooo illaa liman azina lah; hattaaa izaa fuzzi'a 'an quloobihim qaaloo maazaa qaala Rabbukum; qaalul haqq, wa Huwal 'Aliyul Kabeer )
77. From this we learn that both intercessor and the interceded require Divine permission. Thus the permission of intercession is granted to the pious only, to intercede on behalf of the believers only.
78. "On the Day of Judgement, the intercessor and the interceded among the believers would at first be plunged into anxiety and fear, hut when the permission would be granted to the pious for intercession then the hearts of the believers would be relieved of this anxiety should be remembered that the Holy Prophet and some special pious sages are excluded from this fear.
79. But gaining the permission to intercede, the intercessors from the believers would joyously ask one another what Allah Almighty had spoken to them. They would reply that, they have been given permission to intercede. This intercession and permission are both correct
80. The loftiness of every lofty thing is additional Allah Almighty's Absolute Greatness. which is beyond anyone's imagination, conjecture and vision. In the creation, the highest greatness is that of the Holy Prophet ? and the greater in loftiness is Allah Almighty.Â
Who has granted this loftiness to His Beloved Rasool .(Tafseer Roohul Muani)
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The tafsir of Surah Saba verse 23 by Ibn Kathir is unavailable here.
Please refer to Surah Saba ayat 22 which provides the complete commentary from verse 22 through 23.
(34:23) No intercession can avail with Allah except for him whom Allah permits (to intercede).[40] When their hearts are relieved of fright they will ask the intercessors: “What did your Lord say?” They will reply: “(He said) what is right, and He is the High, the Great.”[41]
40. That is, not to speak of owning something, or being a partner in the ownership of something, or being a helper of Allah in any way, there exists no one in the universe, who of his own accord, may intercede for someone before Allah. You are involved in the misunderstanding that there are some beloved ones of God, or some such powerful personalities, who can force and press God to accept their intercession, whereas the fact is that no one will dare utter a word of recommendation there without Allah’s permission. Only such a one will be able to make his submissions who is permitted by Allah to do so, and will intercede for him alone for whom permission for intercession is granted. To understand the distinction between the Islamic concept of intercession and the polytheistic concept, see (Surah Yunus, Ayat 3), (Surah Yunus, Ayat 18); (Surah Hud, Ayat 76), (Surah Hud, Ayat 105); (Surah TaHa, Ayat 109); (Surah Al-Anbiya, Ayat 28); (Surah Al-Hajj, Ayat 76).”
41. Here a graphic picture has been drawn of the time when, on the Day of Resurrection, an intercessor will be seeking permission to intercede on behalf of someone. It presents this scene: “After submitting the application for permission, both the intercessor and the person for whom intercession is being provided are awaiting the reply in a state of restlessness and awe. At last, when the permission is granted and the person perceives satisfaction in the face of the intercessor, he feels a little comforted and asks the intercessor: “What has your Lord said?” The intercessor says, “The truth”: permission has been granted. What is meant to be impressed is this: “O foolish people! Such will be the awe of the great court of Allah! How dare you entertain the notion that anybody will have you forgiven by his own power, or dare behave stubbornly and tell Allah: These are my favorites: they will have to be forgiven!”
[1231]- i.e., the hearts of the angels who will be permitted to intercede.
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