The denial of the reality of intercessors on the Day of Judgment is a grave heretical belief of the "Salafis" closely linked to the previous question, which is their denial of the status of Prophets as intermediaries between Allah and creation. The former is a natural conclusion of the latter, for it is easy to deny the intercession of everybody else after one denies that of Prophets, and we seek refuge in Allah from misguidance.
They adduced as their evidence against intercessors on the Day of Judgment the following narration, in their words:
"There is none of you but his Lord will certainly talk with
him without any spokesman bewteen him and his Lord." (Sunan
As we said before, the method of "Salafis" is based on cutting the truth out of its context and altering it. They do this with Qur'an and hadith, so it is no wonder they also do it with the words of ordinary people! First of all, the hadith in Arabic did not state spokesman but translator (turjuman); second, the hadith is narrated by Bukhari and Muslim who should be cited rather than Ibn Majah; third, its complete form both in Bukhari (book of Zakat) and Muslim and in Ibn Majah reads as follows, as narrated from the Prophet by Hatim ibn `Adi:
"There is none of you but his Lord will certainly talk with
him on the Day of Resurrection without any translator between
him and his Lord. He will search and not find anything ahead of
him, then he will see the Fire in front of him. Therefore, whoever
among you is able, let him protect himself from the Fire, even
with half a date."
(ÑæÇíÉ ÇáÈÎÇÑí) ÍóÏøóËóäóÇ ÚõãóÑõ Èúäõ ÍóÝúÕò ÍóÏøóËóäóÇ ÃóÈöí ÞóÇáó ÍóÏøóËóäöí ÇáúÃóÚúãóÔõ ÞóÇáó ÍóÏøóËóäöí ÎóíúËóãóÉõ Úóäú ÚóÏöíøö Èúäö ÍóÇÊöãò ÞóÇáó ÞóÇáó ÇáäøóÈöíøõ Õóáøóì Çááøóåã Úóáóíúåö æóÓóáøóãó ãóÇ ãöäúßõãú ãöäú ÃóÍóÏò ÅöáøóÇ æóÓóíõßóáøöãõåõ Çááøóåõ íóæúãó ÇáúÞöíóÇãóÉö áóíúÓó Èóíúäó Çááøóåö æóÈóíúäóåõ ÊõÑúÌõãóÇäñ Ëõãøó íóäúÙõÑõ ÝóáóÇ íóÑóì ÔóíúÆðÇ ÞõÏøóÇãóåõ Ëõãøó íóäúÙõÑõ Èóíúäó íóÏóíúåö ÝóÊóÓúÊóÞúÈöáõåõ ÇáäøóÇÑõ Ýóãóäö ÇÓúÊóØóÇÚó ãöäúßõãú Ãóäú íóÊøóÞöíó ÇáäøóÇÑó æóáóæú ÈöÔöÞøö ÊóãúÑóÉò ÞóÇáó ÇáúÃóÚúãóÔõ ÍóÏøóËóäöí ÚóãúÑñæ Úóäú ÎóíúËóãóÉó Úóäú ÚóÏöíøö Èúäö ÍóÇÊöãò ÞóÇáó ÞóÇáó ÇáäøóÈöíøõ Õóáøóì Çááøóåã Úóáóíúåö æóÓóáøóãó ÇÊøóÞõæÇ ÇáäøóÇÑó Ëõãøó ÃóÚúÑóÖó æóÃóÔóÇÍó Ëõãøó ÞóÇáó ÇÊøóÞõæÇ ÇáäøóÇÑó Ëõãøó ÃóÚúÑóÖó æóÃóÔóÇÍó ËóáóÇËðÇ ÍóÊøóì ÙóäóäøóÇ Ãóäøóåõ íóäúÙõÑõ ÅöáóíúåóÇ Ëõãøó ÞóÇáó ÇÊøóÞõæÇ ÇáäøóÇÑó æóáóæú ÈöÔöÞøö ÊóãúÑóÉò Ýóãóäú áóãú íóÌöÏú ÝóÈößóáöãóÉò ØóíøöÈóÉò *
The meaning of the hadith is NOT that there will not be one or more intercessors between human beings and Allah on the Day of Judgment. If anyone claims this, the hadith itself refutes him, since tarjuman means al-mu`abbir `an lughatin bi lugha or "One who expresses one language with another language" as stated by Ibn Hajar in Fath al-Bari (1989 ed. 1:46). That is: interpreter or translator, not intercessor! Another, more important reason is that intercession on the Day of Judgment is a fundamental tenet of belief and is established without the shadow of a doubt. O "Salafis"! Have you not heard that the Prophet intercedes for his Community on the Day of Judgment? Do you claim that you have no need for his intercession?
Rather, the meaning of the hadith is -- among others -- that the Believers shall see Allah face to face and be able to hear His speech directly, and that one should send ahead sadaqa and good deeds that will speak for him in Allah's presence, as opposed to the fate of the disbelievers, concerning whom Allah said:
This day We seal up their mouths, and their hands speak out to Us and their feet bear witness as to what they used to earn. And had We willed, We verily could have quenched their eyesight so that they should struggle for the way. Then how could they have seen ? And had We willed, We verily could have fixed them in their place, making them powerless to go forward or turn back.(36:65-67)
And it is elucidated by `Adi ibn Hatim's other narration in Bukhari whereby the Prophet said:
.... Each one of you will stand in front of Allah and there
will be neither a curtain nor an interpreter between him and Allah,
and Allah will ask him: "Did I not bestow wealth on you?"
He will reply in the affirmative. Allah will further ask: "Did
I not send a Messenger to you?" And again he will reply in
the affirmative Then he will look to his right and he will see
nothing but Hell-fire, and he will look to his left and he will
see nothing but Hell-fire. Therefore, let each of you save himself
from the Fire even by giving half a date-fruit (in charity). And
if you do not find half a date-fruit, then let it be a good pleasant
word (to your brethren).
ÍóÏøóËóäóÇ ÚóÈúÏõÇááøóåö Èúäõ ãõÍóãøóÏò ÍóÏøóËóäóÇ ÃóÈõæ ÚóÇÕöãò ÇáäøóÈöíáõ ÃóÎúÈóÑóäóÇ ÓóÚúÏóÇäõ Èúäõ ÈöÔúÑò ÍóÏøóËóäóÇ ÃóÈõæ ãõÌóÇåöÏò ÍóÏøóËóäóÇ ãõÍöáøõ Èúäõ ÎóáöíÝóÉó ÇáØøóÇÆöíøõ ÞóÇáó ÓóãöÚúÊõ ÚóÏöíøó Èúäó ÍóÇÊöãò ÑóÖöí Çááøóåã Úóäúåã íóÞõæáõ ßõäúÊõ ÚöäúÏó ÑóÓõæáö Çááøóåö Õóáøóì Çááøóåã Úóáóíúåö æóÓóáøóãó ÝóÌóÇÁóåõ ÑóÌõáóÇäö ÃóÍóÏõåõãóÇ íóÔúßõæ ÇáúÚóíúáóÉó æóÇáúÂÎóÑõ íóÔúßõæ ÞóØúÚó ÇáÓøóÈöíáö ÝóÞóÇáó ÑóÓõæáõ Çááøóåö Õóáøóì Çááøóåã Úóáóíúåö æóÓóáøóãó ÃóãøóÇ ÞóØúÚõ ÇáÓøóÈöíáö ÝóÅöäøóåõ áóÇ íóÃúÊöí Úóáóíúßó ÅöáøóÇ Þóáöíáñ ÍóÊøóì ÊóÎúÑõÌó ÇáúÚöíÑõ Åöáóì ãóßøóÉó ÈöÛóíúÑö ÎóÝöíÑò æóÃóãøóÇ ÇáúÚóíúáóÉõ ÝóÅöäøó ÇáÓøóÇÚóÉó áóÇ ÊóÞõæãõ ÍóÊøóì íóØõæÝó ÃóÍóÏõßõãú ÈöÕóÏóÞóÊöåö áóÇ íóÌöÏõ ãóäú íóÞúÈóáõåóÇ ãöäúåõ Ëõãøó áóíóÞöÝóäøó ÃóÍóÏõßõãú Èóíúäó íóÏóíö Çááøóåö áóíúÓó Èóíúäóåõ æóÈóíúäóåõ ÍöÌóÇÈñ æóáóÇ ÊóÑúÌõãóÇäñ íõÊóÑúÌöãõ áóåõ Ëõãøó áóíóÞõæáóäøó áóåõ Ãóáóãú ÃõæÊößó ãóÇáðÇ ÝóáóíóÞõæáóäøó Èóáóì Ëõãøó áóíóÞõæáóäøó Ãóáóãú ÃõÑúÓöáú Åöáóíúßó ÑóÓõæáðÇ ÝóáóíóÞõæáóäøó Èóáóì ÝóíóäúÙõÑõ Úóäú íóãöíäöåö ÝóáóÇ íóÑóì ÅöáøóÇ ÇáäøóÇÑó Ëõãøó íóäúÙõÑõ Úóäú ÔöãóÇáöåö ÝóáóÇ íóÑóì ÅöáøóÇ ÇáäøóÇÑó ÝóáúíóÊøóÞöíóäøó ÃóÍóÏõßõãõ ÇáäøóÇÑó æóáóæú ÈöÔöÞøö ÊóãúÑóÉò ÝóÅöäú áóãú íóÌöÏú ÝóÈößóáöãóÉò ØóíøöÈóÉò
It is established that among the Believers of the Prophet's Community a great many will enter Paradise without reckoning whatsoever, and the first one of them will not enter Paradise except holding the next one with his hand, and so forth until the last one, so that they will all enter at the same time. Sahl ibn Sa`d related it from the Prophet, as narrated by Bukhari in his Sahih:
The Prophet said: "Seventy thousand or seven hundred thousand
of my followers (the narrator is in doubt as to the correct number)
will enter Paradise holding fast to each other, and the first
of them shall not enter until the last of them enter, and their
faces will have a glitter like that of the moon at night when
it is full."
ÍóÏøóËóäóÇ ÞõÊóíúÈóÉõ ÍóÏøóËóäóÇ ÚóÈúÏõÇáúÚóÒöíÒö Úóäú ÃóÈöí ÍóÇÒöãò Úóäú Óóåúáö Èúäö ÓóÚúÏò Ãóäøó ÑóÓõæáó Çááøóåö Õóáøóì Çááøóåã Úóáóíúåö æóÓóáøóãó ÞóÇáó áóíóÏúÎõáóäøó ÇáúÌóäøóÉó ãöäú ÃõãøóÊöí ÓóÈúÚõæäó ÃóáúÝðÇ Ãóæú ÓóÈúÚõ ãöÇÆóÉö ÃóáúÝò áóÇ íóÏúÑöí ÃóÈõæ ÍóÇÒöãò ÃóíøõåõãóÇ ÞóÇáó ãõÊóãóÇÓößõæäó ÂÎöÐñ ÈóÚúÖõåõãú ÈóÚúÖðÇ áóÇ íóÏúÎõáõ Ãóæøóáõåõãú ÍóÊøóì íóÏúÎõáó ÂÎöÑõåõãú æõÌõæåõåõãú Úóáóì ÕõæÑóÉö ÇáúÞóãóÑö áóíúáóÉó ÇáúÈóÏúÑö *
The fact that the above takes place without reckoning is established by the following hadith from Ibn `Abbas in the same book of Bukhari:
The Prophet said: The people were displayed in front of me and
I saw one Prophet passing by with a large group of his followers,
and another Prophet passing by with only a small group of people,
and another Prophet passing by with only ten (persons), and another
Prophet passing by with only five (persons), and another Prophet
passed by alone. And then I looked and saw a large multitude of
people, so I asked Gabriel: "Are these people my followers?"
He said: "No, but look towards the horizon." I looked
and saw a very large multitude of people. Gabriel said: "Those
are your followers, and there are seventy thousand of them in
front of them who will neither have any reckoning of their accounts
nor will receive any punishment." I asked: "Why?"
He said: "They used not to treat themselves with cauterization
nor amulets, nor to see auguries and omens in birds, and they
relied solely upon their Lord." On hearing this, `Ukkasha
ibn Mihsan stood up (qama ilayhi) and said to the Prophet:
"IAllah to make me one of them." The Prophet said: "O
Allah, make him one of them." Then another man stood up (qama
ilayhi) and said to the Prophet: "Invoke Allah to make
me one of them." The Prophet said: `Ukkasha has preceded
you with this request."
ÍóÏøóËóäóÇ ÚöãúÑóÇäõ Èúäõ ãóíúÓóÑóÉó ÍóÏøóËóäóÇ ÇÈúäõ ÝõÖóíúáò ÍóÏøóËóäóÇ ÍõÕóíúäñ Í ÞóÇáó ÃóÈæ ÚóÈúÏ Çááøóåö æ ÍóÏøóËóäöí ÃóÓöíÏõ Èúäõ ÒóíúÏò ÍóÏøóËóäóÇ åõÔóíúãñ Úóäú ÍõÕóíúäò ÞóÇáó ßõäúÊõ ÚöäúÏó ÓóÚöíÏö Èúäö ÌõÈóíúÑò ÝóÞóÇáó ÍóÏøóËóäöí ÇÈúäõ ÚóÈøóÇÓò ÞóÇáó ÞóÇáó ÇáäøóÈöíøõ Õóáøóì Çááøóåã Úóáóíúåö æóÓóáøóãó ÚõÑöÖóÊú Úóáóíøó ÇáúÃõãóãõ ÝóÃóÎóÐó ÇáäøóÈöíøõ íóãõÑøõ ãóÚóåõ ÇáúÃõãøóÉõ æóÇáäøóÈöíøõ íóãõÑøõ ãóÚóåõ ÇáäøóÝóÑõ æóÇáäøóÈöíøõ íóãõÑøõ ãóÚóåõ ÇáúÚóÔóÑóÉõ æóÇáäøóÈöíøõ íóãõÑøõ ãóÚóåõ ÇáúÎóãúÓóÉõ æóÇáäøóÈöíøõ íóãõÑøõ æóÍúÏóåõ ÝóäóÙóÑúÊõ ÝóÅöÐóÇ ÓóæóÇÏñ ßóËöíÑñ ÞõáúÊõ íóÇ ÌöÈúÑöíáõ åóÄõáóÇÁö ÃõãøóÊöí ÞóÇáó áóÇ æóáóßöäö ÇäúÙõÑú Åöáóì ÇáúÃõÝõÞö ÝóäóÙóÑúÊõ ÝóÅöÐóÇ ÓóæóÇÏñ ßóËöíÑñ ÞóÇáó åóÄõáóÇÁö ÃõãøóÊõßó æóåóÄõáóÇÁö ÓóÈúÚõæäó ÃóáúÝðÇ ÞõÏøóÇãóåõãú áóÇ ÍöÓóÇÈó Úóáóíúåöãú æóáóÇ ÚóÐóÇÈó ÞõáúÊõ æóáöãó ÞóÇáó ßóÇäõæÇ áóÇ íóßúÊóæõæäó æóáóÇ íóÓúÊóÑúÞõæäó æóáóÇ íóÊóØóíøóÑõæäó æóÚóáóì ÑóÈøöåöãú íóÊóæóßøóáõæäó ÝóÞóÇãó Åöáóíúåö ÚõßøóÇÔóÉõ Èúäõ ãöÍúÕóäò ÝóÞóÇáó ÇÏúÚõ Çááøóåó Ãóäú íóÌúÚóáóäöí ãöäúåõãú ÞóÇáó Çááøóåõãøó ÇÌúÚóáúåõ ãöäúåõãú Ëõãøó ÞóÇãó Åöáóíúåö ÑóÌõáñ ÂÎóÑõ ÞóÇáó ÇÏúÚõ Çááøóåó Ãóäú íóÌúÚóáóäöí ãöäúåõãú ÞóÇáó ÓóÈóÞóßó ÈöåóÇ ÚõßøóÇÔóÉõ *
It is further established that the Prophet will be present as an intercessor with Allah's permission for a great many more, specifically "waves upon waves of people," as in the hadith of the Great Intercession already mentioned.
We also see that the Prophet explicitly stated that he would literally ARGUE and PLEAD in the manner of a lawyer on behalf of his Community. Sa`id ibn al-Musayyib relates: When the death of Abu Talib approached, Allah's Apostle came to him and said:
"Say: la ilaha illallah, a word with which I will be able to defend you / argue for you / witness on your behalf (uhajja laka) in Allah's presence."
It is narrated through several chains by Bukhari in his Sahih
from Sa`id ibn al-Musayyib's father, and also by Muslim in his
Sahih with the wording: "to witness for you."
(ÑæÇíÉ ÇáÈÎÇÑí) ÍóÏøóËóäóÇ ÃóÈõæ ÇáúíóãóÇäö ÃóÎúÈóÑóäóÇ ÔõÚóíúÈñ Úóäö ÇáÒøõåúÑöíøö ÞóÇáó ÃóÎúÈóÑóäöí ÓóÚöíÏõ Èúäõ ÇáúãõÓóíøóÈö Úóäú ÃóÈöíåö ÞóÇáó áóãøóÇ ÍóÖóÑóÊú ÃóÈóÇ ØóÇáöÈò ÇáúæóÝóÇÉõ ÌóÇÁóåõ ÑóÓõæáõ Çááøóåö Õóáøóì Çááøóåã Úóáóíúåö æóÓóáøóãó ÝóÞóÇáó Þõáú áóÇ Åöáóåó ÅöáøóÇ Çááøóåõ ßóáöãóÉð ÃõÍóÇÌøõ áóßó ÈöåóÇ ÚöäúÏó Çááøóåö *
Even the "Salafis" have precluded themselves from arguing with the meaning of the above hadith, as they have mentioned it in the introduction to their rendering of the Holy Qur'an (Khan-Hilali translation). We would therefore like to ask those of them that attacked the Naqshbandis for their belief in the reality of intercessors on the Day of Judgment : Do you still deny that the Prophet asked his uncle Abu Talib to say the shahada so that he would argue before Allah on his behalf? And is that not enough proof for you that there is such a thing as intercession for the Believers and permission from Allah for someone to defend their interests in the Divine court?
Allah also said:
On the Day We shall call together all human beings with their respective Imams (17:71)
which Ibn `Abbas said, according to al-Nasafi in his Tafsir, meant: they will be raised with their leader in their time, whether in good or in evil. So those who follow leaders of innovation and misguidance will be raised behind them at that time, while those who followed and obeyed the keepers of the Sunna and the callers to good will be raised behind them. This is why the Prophet emphasized that bay`a
(fealty or pledge) is an obligation upon each person, and he said, as related by Bukhari in his Sahih (penultimate chapter of the Book of Prophets):
... There will be no Prophet after me but there will be successors, and many of them. They said: What is your order for us? He said: Stand by your pledge to the first one, and then to the first one (who succeeds him; and so forth). Give them their rights, for verily, Allah will be asking them about their custodianship.
However, we see that those who betrayed their pledge to the Successors of the Prophet in our time are the Wahhabis -- the forerunners of present-day "Salafis" -- who were declared bughat or rebels by the consensus of the scholars, as stated by Imam Ibn `Abidin in his commentary entitled Radd al-muhtar `ala al-durr al-mukhtar (3:309), in the chapter entitled Bab al-Bughat (Chapter on Rebels):
The name of Khawarij is applied to those who part ways with Muslims and declare them disbelievers, as took place in our time with the followers of Ibn `Abd al-Wahhab who came out of Najd (in the Eastern Arabian peninsula) and attacked the Two Noble Sanctuaries (Mecca and Madina). They (Wahhabis) claimed to follow the Hanbali school, but their belief was such that, in their view, they alone are Muslims and everyone else is a mushrik (polytheist). Under this guise, they said that killing Ahl al-Sunna and their scholars was permissible, until Allah the Exalted destroyed them in the year 1233 (1818 CE) at the hands of the Muslim army.
More proofs will be adduced for the above in the next section.
Every Muslim should memorize such proofs in order to protect himself
from those who propagate deviations and misguidance in the Umma,
and our reliance is on Allah.