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Peace and blessings of Allah to
all of you. Ladies and gentlemen, welcome
I seek refuge with Allah from the Shaitan, the stone.
With the name of Allah, most Gracious, Most merciful
Today topic is about what the
Quraían says about Shafaat.
Shafaat means in English intercession.
In Urdu it says sifarish.
Intercession, if you look up at
the dictionary, it means to come
in between or intervene or mediate
by pleading on behalf of a person
who is in difficulty or in trouble.
Any person who is in difficulty
or in trouble, then a person who
has got the means to mediate
to someone elseÖ. There are
three people involved, three persons.
One is the person who is in problem.
This becomes the mediator.
And for him is the, he will
correct the situation. Three person involved.
One is the person who in problem.
The second is the mediator between
this person and this person so
in intercession when the word
is used means that someone is
mediating for someone to someone.
Normally, in the world, we see
that thereís a person in problem
in any kind of situation.
We useÖIf Iíve got means to
approach the person whom I
want to intercede, then I can
be an intercessor for that person.
So there are always, when the
word is used in such aÖit
includes the meaning of understanding
that three persons involved.
And with the ayats of the Quraían
weíll see how the intercession is
between God - Allah - and the
person who is in trouble and
the person in between is the
mediator or intercessor, who is
that person. You see, the Quraían,
the Book of Allah, is provided to
mankind as a guidance and as a
healing in all quarters of life
And in the Quraían there are
many messengers are mentioned.
All these messengers are the
intercessors or mediators by virtue
we all mankind are in trouble.
We are in trouble because we do
not know how to lead the correct
life to have a better life.
So we need guidance or an intercessor
between us and Allah.
And all the messengers are the intercessors.
In the Quraían, Allah holds - itís
Allahís Book, He holds the whole
intercession, Heís the whole judge
so if anyone has some problem
so we have to go to the messenger
and the messenger will intercede
for us. Thatís the main purpose
of the Quraían in this world
as a guidance. But weíll see
how this all thing works - in the
Quraían, by the ayahs, how the
messenger can intercede, in what
capacity they can intercede and for
whom they can intercede - for whom
they can intercede.
Thatís also very important.
So in the initial stage weíll read the Surah
So all the intercession is with Allah - altogether.
First ayat says, qul, say for Allah
is all the intercession, altogether intercession.
The possessor of intercession means who
is going to intercede and for whom heís
going to intercede. Anyone.
Finally the authority comes to Allah,
whether He accepts that intercession or not.
First, a person who is in trouble,
messenger becomes intercessor and Allah
accepts that intercession or not.
So total intercession is in Allahís hands.
So we read in In this ayah,
you can see that Allah is being
described and certain attributes and
qualities is being described that He
is Allah who is Established and Living
in all times. Al hayyul qayyum.
Hai means living, qayyum means established.
Established all time. This is the attribute
or the fitrat of Allah, the quality,
the nature For Him are the
skies and the earth.
Heís not the sky but for Him
the skies and the earth And our
topic is manzal lazi yashfao inday bay iznay.
Who is there who can intercede in
His presence except with His permission?
So Allah questions mankind: who is
there who can intercede? Mean a
troubling person, a troubled person -
between Allah and in between who
can intercede without His permission?
With His permission someone can intercede
for a trouble person, whoís in trouble.
So He says, yalamo ma baina aidi him.
He knows what is in front of him
and what is behind him.
Wala yehituna beshaiim min ilmayhi
bemaasha He has got the knowledge
and no one can shall encompass
His knowledge except what He
wills, no one can encompass the
ayahs except with His will.
Even if a person reads the Quraían
and try to understand the Quraían,
you cannot comprehend the ayahs
except His will is there.
His throne extends over the skies
and the earth. Itís not somewhere
small place on the seventh skies.
It extends all between the skies in jama,
in samawat. Wasayo kursio samawate wal ard.
His kursi or the chair extends over
the skies and the earth and He fells
no fatigue in guarding him.
That means Heís not tired.
He doesnít sleep.
He doesnít slumber and preserving both of them.
So this ayah is describing the attributes,
some of the attributes of His personality
and at the same time informing us
about the intercessor.
Any person whom Allah will intercedeÖ
who is that person that can intercede
for another person. That is the description.
Now we see who is the person
to whim Allah gives the permission.
In In the previous ayat we have
come to know that, by the
permission of Allah, the intercession
is allowed to whom He please.
Here is the definition.
The day the shafaíat/intercession
will not benefit to the trouble person -
to the trouble person - except whom
the most Gracious permitted for him
and He is pleased a saying for him.
Meaning, because youíll come to
know, the messenger, if the messenger
involvedÖIf the messenger says
something or about someone whoís
a trouble person , that saying
should be righteous in the nearness of Allah.
The permission is granted to that
person who can intercede, are the
messengers but for the troubled person,
whatever he say, the intercessor should
be saying which is acceptable to Allah -
which is acceptable to Allah.
That is the most important thing.
Intercessor, the messenger can say
something to Allah. That saying,
whatever heís saying should be
acceptable to Allah.
That sayingÖAllah is pleased a
saying for him, whatever he say,
whatever the messenger will say,
it should be accepted in the
nearness of Allah.
But the permission is granted
to the messengers. Further in
Again people do not have the power
of intercession except who took
a covenant near the most Gracious -
most Gracious. Meaning again the
person who has taken a covenant
with Allah, that, Allah will give
him the permission to say.
He can become an intercessor.
Not by your own will.
You cannot become an intercessor,
they cannot, they do nopt possess the
shafaíat/ intercession except who took a covenant.
Who took a covenant? Messengers. Then further in
Now again Allah says the people cannot
do intercession whom they call,
whom people are calling, these are
my intercessors, this person is
my intercessor whom the call do
not possess the power of intercession
except who witnessed with the
truth and they know.
And mankind know who are those
people who is a wtiness to Allah
and who are truthful, who has
taken a covenanat and whom Allah is pleased.
They are messengers of Allah. In
Again Allah is describing Allah knows
what is in front of them and what
is behind them and they cannot
intercede except whom Allah is pleased.
An those people whom Allah is pleased with ,,
they are fearful and they are worried
and concerned. These four-five attributes
of the intercessor is mentioned who
is a witness of the truth, who is
fearful/worried, who, whatever he
says should be right and he has
taken a covenant with Allah and
heís a witness to the truth and further
people know these people.
These are the four-five qualities mentioned
of the intercessor, not the trouble-maker,
the trouble person, the one whoís
going to be theÖby the permission
of Allah. How we come to know,
thereís a Surah in
This ayah is related on the Day
of Judgment or the interpretation
when it comes, so they say those
people who are thinking that apart
from the messengers there were
other people who were taken as
intercessors, people will think they
will intercede so they will say,
without doubt messengers of our Lord
came with the truth, all the messengers
came with the truth but now they are
seeking so are they for us from
intercessors so they do shafaíat/intercede for us?
Are there are people who can intercede now?
So we return, so when they realize this,
so we are asking so we may be return
back to the world and then we will do
what we should have been doing.
We didnít do it. We fabricated things.
Without doubt they have lost their
souls and psyche because they did
not took the heed from the messengers
but they took their own intercessors.,
thinking that they will intercede for us.
So here they realize that.
Now this is in this world.
People in this world, Allah says whenever
messenger, here in Arabic is any
messenger of Allah, they were being
told go to the messenger and the messenger
would have seek forgiveness for them
but they twisted and turned.
They did not heed to the messengerís warnings.
They did not took the lesson
from the messenger. Whenever it was
being said for them,
come to the messenger,
come to any messenger,
he will seek forgiveness for you,
they twisted and turned their heads
and you saw them opposing
and they were arrogant.
So the intercessors are the messengers.
Allah is mentioning in the ayats forgiveness
from the punishment of fire.
Any messengersÖWhen we read in
the Quraían you will note Nuah (pbuh)
comes when you read the ayahs Nuh (pbuh)
is revealing the message to his people so
heís our messenger. Ibraheem (pbuh),
Moosa (pbuh), Essa (pbuh), all the messengers,
when any messenger, you read the ayahs
and you say heís giving an information
on behalf of Allah so if youíre
going wrong somewhere , is you listen
to any messengerís ayahs which is
referring to guidance you would
have seek forgiveness if
you are doing wrong.
So that messenger would have become,
would have seek forgiveness for you.
But people they twisted and turned
their backs, their heads and you saw
them opposing and they were arrogant.
They did not the heed
from the messengers,
the would have been the mediator
or they would have been the intercessor. In
Now in this ayat it is very clearly
understood three people areÖ
Allah is involved, the messenger is
involved and the trouble person.
You can see very clearly.
Allah is saying, whenÖWe did not
send any messenger. The purpose of
sending messengers, all these messengers
was that they are the intercessors
delivering the message. And if you
have done something wrong you should
have take the heed, warning from the messenger.
And go to the messenger means seeks what
Allah says in the ayats, which messenger
is saying what in the context of guidance.
So they would have asked for seeking
forgiveness for you. Instead of going
to the messenger, why Allah is asking,
why did not they come? And then
they could have asked for forgiveness from Allah.
And the messenger would have seek
would have seek forgiveness for them.
forgiveness for them. And the messenger
Meaning they would have become a mediator.
Anybody can do things wrong Itís the
process given here. How the messenger,
they would have gone to the messenger,
look at the ayahs then any messengers
sayings in the Quraían.
In the Quraían there are
many messengersí sayings.
Moosa (pbuh) said this, Ibraheem (pbuh)
said this, Nuh (pbuh) said this.
And heís addressing to the people and
what people are doing right or wrong.
Heís telling them. So Allah says
We did not send any messenger
except to be obeyed, that people
should obey them. If something
goes wrong, if you do wrong,
so Allah said, sorry, further with
the permission of Allah, they have
to be obeyed, messenger has to
be obeyed with the permission of Allah.
Allah has given the permission to
the messengers, they can mediate.
But when they, surely when they
oppress their souls, meaning they
have something done wrong, oppressed
their soul or psyche and why they
did not come to you, then they
should have seek forgiveness of Allah.
They should have seeks forgiveness of
Allah and the messenger would have
seek forgiveness for them.
So this is the process how the messenger
becomes the intercessor between
you and Allah. All the messengers.
Whenever you do wrong, you seek guidance
from the Quraían and you see what
wrong you have done and which messenger
is saying, is correcting you in that, in the Quraían.
Mohammed Rasoolallah (pbuh), Essa (pbuh),
all the messengers, not only one particular messenger.
Allah has given permission to all the messengers.
That is whey here a messenger, any messenger..
They should have seek forgiveness for them.
Definitely they would have found Allah
returning, merciful. So Allah would
have forgive you. But they didnít do this.
Then in
Meaning Allah is telling us,
O you who believe, addressing to the
believers, spend from what Allah has
provided to you, meaning whatever Allah
has provided to us, we have to, according to
the Quraíanic ayaats, there is some
amount of money that have to be
spent in the way of Allah.
That is a separate topic.
But here it is said, Heís reminding us,
before the day comes when thereíll
be no, there will be no tradingÖ
You cannot trade with God.
Or you cannot have any friendship,
no shafaíat or intercession will be
accepted if youíre not following the
orders and the mohkumat or the governing
ayahs or following the messengers which
are mentioned in the Quraían,
whatever the messengers say.
If youíre not following them,
nothing will be accepted.
With all your wealth, it will be waste.
So that is what I was saying, no trading,
no friendship, no shafaíat and the
rejecters are the oppressors.
So we must take heed, guidance
from them, the messengers.