Tajdeed

Major Theological difference between Twelver/Sunni Muslims and Zaydi Muslims – Intercession

The general Sunni view:

Anas reported: The Messenger of Allah, peace and blessings be upon him, said, “My intercession is for the people of major sins among my nation.”

Reference: Sunan al-Tirmidhī 2435

Both Twelver Shi’a and Sunnis believe that a major sinner can be saved from Divine punishment due to the intercession of the Prophet Muhammad (s)

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The general Zaydi view:

Imam al-Haroni: If it is asked, what do you say about intercession? And do you permit it to the people of major sins?

It is said to him: We say that the Prophet (sawa) interceded for the believers of repentance, and he doesn’t intercede for the people of major sins. This is due to the saying the Almighty:

”He knows that which is before them and that which is behind them, and they intercede not, save for one with whom He is content. They are wary, for fear of Him“. (Surah al Anbiya:28).

And his saying the Almighty: ”Wilt thou save one who is in the Fire?” (Al zumr:19).

And the rest of the verses that we recited in establishing the threat which indicate that the major sinners are tortured, we seek refuge from his torture, and we ask him the aid to

Qur’an: {For the wrongdoers there shall be no friend or intercessor obeyed} (Q. 40:18) and {For the wrongdoer there shall be no helper} (Q. 2: 270).

Reference:

‘Insight into monotheism and justice’ (Al-Tabsira) – Imam Ahmad Ibn Al-Hussain Al-Haroni (333-411 AH) – Translated by al-Kindi

Bismillah

According to the view of the early Alid Imams documented as the Zaydi school (named after Imam Zayd b. Ali), the major grave sinner who is consistent in sin instead of being repentant will not be saved from the punishments he is deserving of. Thus, the Zaydis unequivocally reject the application of the report attributed to the Prophet which states that the major sinner will be taken out of hell due to belief in the Prophet Muhammad and his ability of interceding for grave sinners. In Zaydi thought, intercession is understood as a benefit or a gift for the believers deserving of intercession due to their actions.

Qur’an: “If you avoid the major sins forbidden to you, We will absolve you of your ˹lesser˺ misdeeds and admit you into a place of honour.” (4:31)

In Islamic thought, deeds and actions are of greater importance and both faith and action are pre-requisites for salvation. Moreover, as the Qur’an often mentions, one earns or deserves paradise or hellfire.

In support of this view, the Zaydis state the verse, “But no! Those who commit evil and are engrossed in sin will be the residents of the Fire. They will be there forever”. (2:81)

This is coherent because God has bestowed mankind free-will so they can fulfil their duties and repel evil. Ultimately, this will earn them virtue and thus reward. Otherwise, attaining salvation due to intercession will conflict with both rationality and the justice of God.

As seen, the Zaydis tend to focus more on the inferences of the mentioned Quranic verses instead of the mentioned hadith report. To mention a possible Zaydi interpretation of that hadith, Imam Ahmad b. al-Husayn al-Haroni argues that if this report was actually a saying of the Prophet, then we need to know that the hadith must have been misunderstood or mis-transmitted. In actuality, what could have been meant by the report was that the Prophet’s intercession is for major sinners who repent!

Not major sinners who continue to commit evil and live in disobedience of the Almighty.

Through his reading, the contraction will be reconciled. This re-interpretation will not apply this problematic hadith but rather uphold established Qur’anic concepts such as Divine justice, the Divine promise and threat and the necessity of both faith and action for salvation in the Hereafter.  

By Abul Hasan al-Shaddadi