Verse 48 of Surah Al-Baqarah, as one of the pivotal verses of the Holy Quran, emphasises Divine justice and individual responsibility on the Day of Resurrection, calling humanity towards piety and intimate connection with the Truth. This verse, by negating intercession, ransom, and assistance in the context of disobedience, firmly establishes the doctrinal foundations centred upon Tawhid, and paves the way for profound theological reflections concerning the relationship between God, Wilaya, and the role of the Infallible Ahl al-Bayt (peace be upon them) as intermediaries of guidance. The present treatise, adopting a scientific and systematic approach, analyses this verse and elucidates the concepts of Tawhid, Wilaya, and critiques doctrinal deviations. The objective is to present a comprehensive and exalted exegesis which, while preserving every detail of the original lecture, employs a dignified language befitting the academic sphere, thereby illuminating Quranic knowledge for learned and specialised audiences in the field of theology. This work, utilising allegories and literary allusions, whilst maintaining its scientific nature, explicates the status of Tawhid as the axis of religion and the role of the Infallible Imams (peace be upon them) as divine manifestations.
Tawhid is the essence of religion and the foundation of all doctrinal principles. The Holy Quran, by emphasising L ilha ill Allh (There is no deity except God), introduces the centrality of the Lord as the sole object of worship and the source of all goodness and blessings. The principle of religion is grounded on this truth: no entity possesses identity or existence except within the realm of the Exalted Truth. This principle is rooted in the logical definition of Al-alu m yubn alayhi ghayruhu (The origin is that upon which everything else is constructed), and all other principlesincluding Prophethood, Imamate, and Resurrectionderive their meaning under its umbrella.
The Holy Prophet (peace be upon him and his family) in the noble Hadith of Thaqalayn said: Inni trikun fkum al-thaqalayn kitb Allh wa itrati (I am leaving among you the two weighty things: the Book of God and my Progeny). Adherence to these two pillars guarantees righteous thought and action. Deviation from either leads to misguidance. The Holy Quran, as the Divine Word, and the Ahl al-Bayt, as its exegetes and implementers, complement each other, and their separation results in a deficiency in guidance.
وَاتَّقُوا يَوْمًا لَا تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا شَفَاعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ وَلَا هُمْ يُنْصَرُونَ
Translation: And fear a Day when no soul shall avail another soul in anything, nor shall intercession be accepted from it, nor shall compensation be taken from it, nor shall they be helped.
This verse unequivocally negates any form of intercession, ransom, or assistance on the Day of Resurrection within the context of disobedience and estrangement from God. This emphasis summons humanity to piety and closeness to the Truth, demonstrating that salvation is only attainable through obedience to the Lord and adherence to Divine guidance.
One of the historical deviations among some Muslims is the diminution of the status of Wilaya, infallibility, and Imamate in the Ahl al-Sunnah. This group, by rejecting the infallibility and Imamate of the Infallible Ahl al-Bayt (peace be upon them), weakened one of the two precious pillars. This deviation led to the diminution of Divine Caliphate and Wilaya, impairing their correct understanding of guidance.
Some Muslims, especially among the Ahl al-Sunnah, confined themselves to love and affection towards the Divine Authorities; however, love without practical obedience is insufficient. The Holy Quran explicitly states:
قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ
Translation: Say, If you love God, then follow me, so that God may love you.
This verse introduces love as a motive for righteous action, showing that love without deed is a mere emotional concern, which may not be enduring.
Among the Shia, although Wilaya and Imamate have been emphasised, the status of God has sometimes been relegated to the periphery. This deviation stems from excessive focus on the Infallible Imams (peace be upon them) without due attention to the centrality of Tawhid. This negligence transforms God into a fanciful and ornamental concept, impeding the realisation of intimate and proximate knowledge that restrains human beings from sin.
Some Shii scholars, notably the Akhbaris, claimed an inability to comprehend the Holy Quran and confined themselves to the narrations of the Imams (peace be upon them), thereby diminishing the status of this heavenly Book. This group considered the Quran a purely discursive text (incomprehensible for the generality of people), asserting that only the narrations of the Imams suffice for guidance. This stance contradicts the Hadith Al-Qurn hudan li-n-ns (The Quran is guidance for mankind) and leads to weakening one of the two pillars.
The marginalisation of Wilaya among the Ahl al-Sunnah and God among the Shia has obstructed the global advancement of the Islamic Ummah. These deviations stem from an imbalance in adherence to the Thaqalayn, resulting in deficits in Tawhidi knowledge and practice. Due to these deviations, Muslims have failed to achieve their rightful stature in the world.
The Infallible Imams (peace be upon them), as the perfect manifestations of Truth, are intermediaries of guidance towards the Lord. Imam Husayn (peace be upon him) is the lamp of guidance and the ark of salvation; however, this status is meaningful only under the canopy of Tawhid. The Hadith Lawlk lam khalaqtu al-aflk (If it were not for you, I would not have created the heavens) demonstrates the exalted status of the Imams in the system of creation, yet this status never implies independence or opposition to God.
Any notion of opposition between God and the Infallible Imams is a source of misguidance. They are Gods chosen servants and intermediaries to approach Him. The Hadith Nazziln an al-rubbiyya fa-ql aythu m shitum (Remove us from the position of Lordship and say whatever you wish) underscores that every description of the Imams must be within the framework of servitude to God.
The Infallible Imams, like guides and jurisprudents, direct humanity on the path towards Divine proximity. They themselves are on this path and invite others towards God. This role is analogous to the relationship between a jurisprudent and a follower in matters of worship, not akin to issues such as the three blood-related prohibitions where the jurisprudent does not act directly. The Imams themselves act upon guidance and call others to it.
Intercession through the Infallible Imams does not mean direct requests from them, but rather presenting needs to God through their respected presence. Due to human sins and deficiencies, direct connection to God is often impaired, thus people resort to the sanctity and purity of the Imams to seek Gods forgiveness. This wisdom is rooted in the prayer of Tawassul and the verse Wa-ibtagh ilayhi al-waslah (Seek means of approach to Him) [Al-Midah: 35].
Some Ahl al-Sunnah, misunderstanding the removal of m yalam (i.e. requesting from God through the Imams), have labelled Shii tawassul as polytheism. This view is erroneous because the Shia do not request from the Imams themselves but ask God by virtue of their sanctity. This wisdom is affirmed in the verse L yashfana ill liman irta (They intercede only for those whom God is pleased with) [Al-Anbiy: 28].
Intercession is only possible within the realm of truth and by Divine permission. The Holy Quran explicitly states:
مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ
Translation: Who is it that can intercede with Him except by His permission?
This verse indicates Gods centrality in intercession. All beings, from the Infallible Imams to the earth and stones, may intercede within the realm of truth, but this intercession is subject to Divine justice and wisdom.
The Holy Quran divides intercession into two types: good and bad:
مَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُنْ لَهُ نَصِيبٌ مِنْهَا وَمَنْ يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُنْ لَهُ كِفْلٌ مِنْهَا
Translation: Whoever intercedes with a good intercession will have a share of it, and whoever intercedes with a bad intercession will bear a portion of it.
This principle demonstrates that the intercession of the Imams, peace be upon them, is exclusively oriented towards goodness and purity.
Key Point: The intercession of the infallible Imams, peace be upon them, is benevolent and aligned with purity, and never justifies sin.
In the context of sin and estrangement from God, no intercession exists. The Holy Qur'an states:
إِنْفِقُوا مِمَّا رَزَقْنَاكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَاعَةٌ
Translation: "Spend out of what We have provided for you before there comes a Day in which there is no trade, nor friendship, nor intercession."
This verse illustrates that on the Day of Resurrection, where sin predominates, no intercession will be accepted.
Key Point: In the context of sin, intercession and assistance are absent; salvation is only possible under the shade of piety and closeness to the Truth.
Support and assistance, like intercession, are only possible within the realm of truth. The Holy Qur'an says:
لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَوَاطِنَ كَثِيرَةٍ
Translation: "Indeed, Allah has helped you in many battlefields."
This verse indicates divine support in the context of obedience and piety. All forms of assistance originate from God, and the infallible Imams, peace be upon them, as manifestations of divine Names, partake in this support.
Key Point: Assistance is only possible within the realm of truth and by God's permission, and the infallible Imams, peace be upon them, are the intermediaries of this aid.
Religious delusions, such as arrogance and self-satisfaction, exist among all peoples and nationsfrom Shia and Sunni to Jews and Christians. These delusions root in human mentalities and obstruct the attainment of true knowledge. The Holy Qur'an rejects these delusions:
وَقَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَةً
Translation: "And they said, The Fire will not touch us except for a few days."
This verse invalidates the delusion of immunity claimed by some peoples and emphasises divine justice.
Key Point: Religious delusions, such as arrogance, hinder true knowledge and must be reformed by adherence to the Truth.
Certain religions and groups, such as some Christians and Bahais, have encouraged exploitation of religious concepts by justifying sin through financial payments or religious documentation. This approach contradicts divine justice and the verse وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ (Al-Baqarah: 48) (nor is a ransom accepted from it). Sin cannot be absolved by monetary payment or illogical justifications.
Key Point: Justifying sin through financial payment or religious documentation contradicts divine justice.
Some traditions that justify sin through invocation of the Imams, peace be upon them, either require semantic revision or suffer from documentary weakness. Such traditions, e.g., the claim "No matter how many sins like desert grains you commit, we have one Husayn," contradict the Imams role as promoters of purity and sanctity. Imam Husayn, peace be upon him, is the ark of salvation, who came for guidance and purity, not to promote sin.
Key Point: Unreliable traditions that justify sin conflict with the Imams' role as promoters of purity.
Some emotional expressions in mourning, such as likening oneself to the dog of Imam Husayn, peace be upon him, are not only useless but also detrimental to religious dignity. Mourning must be within the framework of monotheism and rationality. Imam Husayn, peace be upon him, requires believers who are lovers and self-sacrificers, not irrational expressions leading to distortion of religious knowledge.
Key Point: Mourning and love for the Imams must be within the framework of monotheism and rationality to prevent deviation.
Neglecting monotheistic knowledge, including research, attainment, proximity, and spiritual unveiling, among some Islamic societiesespecially among the Shiahas hindered deep knowledge of God. This neglect has reduced God to a fantastical concept and obstructed establishing an immediate and intimate relationship that prevents sin.
Key Point: Neglecting monotheistic knowledge impedes an immediate relationship with God and prevention of sin.
Philosophical and mystical discussions, such as the unity or multiplicity of existence, without connection to transmitted monotheistic teachings (e.g., Tawhid of Saduq, Dua Kumayl, and Dua Arafah), cannot resolve theological problems. These discussions are tools to understand the Truth, not ends in themselves. Transmitted teachings, rooted in the sayings of the Imams, peace be upon them, have precedence.
Key Point: Philosophy and mysticism cannot complete monotheistic knowledge without connection to transmitted teachings.
Returning to the Book (the Holy Qur'an) and the Sunnah (the Ahl al-Bayt), and pursuing the Truth, is the solution to theological problems. This pursuit can utilise philosophical, mystical, or theological tools, but its goal is understanding and proximity to the Almighty Truth. This principle emphasises the necessity of maintaining balance in adherence to the Two Weighty Things (Thaqalayn).
Key Point: Returning to the Qur'an and the Ahl al-Bayt is the path to salvation from theological deviations and achieving monotheistic knowledge.
The educational system of religious sciences, in explicating religious texts such as Dua Kumayl, Dua Arafah, and Nahj al-Balagha, has been inefficient and reliant solely on philosophical subjects like Asfar and Shifa. This inefficiency results from the diminished centrality of God and the Holy Qur'an in education. Religious sciences must be reconstructed centred on monotheism and transmitted teachings.
Key Point: The religious educational system must be reconstructed centred on God and transmitted teachings to revive monotheistic knowledge.
The Umayyad and Abbasid caliphs, through distortion of monotheistic knowledge and promotion of theological deviations, diverted the Muslim path. These distortions continued in some scholars behaviours, weakening the status of God and divine guardianship. Correcting these deviations requires re-examination of religious knowledge.
Key Point: Historical distortions by the caliphs have led to deviation in monotheistic knowledge and require rectification.
God, as the Creator of humanity, loves humans more than any other being. This love precedes all else and is the axis of human salvation and guidance. The infallible Imams, peace be upon them, act as divine kindnesses in accordance with this love. The verse وَهُوَ الَّذِي يُحْيِي وَيُمِيتُ (Al-Muminun: 80) (And He it is Who gives life and causes death) introduces God as the Creator and Owner of life.
Key Point: Gods love for humanity is paramount, and the infallible Imams guide in accordance with this love.
God possesses numerous attributes such as justice, mercy, wisdom, and power. The verse وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ (Al-Araf: 180) (And to Allah belong the best names) refers to the comprehensiveness of divine Names. Each of these attributes is fundamental, and denying any leads to denial of the principles of religion.
Key Point: Divine attributes are comprehensive and numerous, each constituting a principle of the religion.
Verse 48 of Surah Al-Baqarah, emphasising the negation of intercession, ransom, and aid in the context of sin, invites humans towards piety and intimacy with the Truth. Monotheism is the foundational principle of religion, and all other principles, including prophecy, imamate, and resurrection, derive their meaning therein. The infallible Imams, peace be upon them, are manifestations of the Truth and divine kindnesses guiding humanity towards God, not substitutes for Him. The diminished status of guardianship among Sunnis and of God among Shia constitute two principal deviations obstructing the growth of the Islamic Ummah. Intercession and support occur only within the realm of truth and by Gods permission. Religious delusions, such as arrogance and justifying sin by invocation, contradict divine justice. Mourning and love for the Imams must adhere to monotheism to avoid deviation. The religious educational system requires reconstruction centred on God and transmitted teachings to revive monotheistic knowledge. This verse, by inviting to monotheism and avoidance of sin, demonstrates that salvation lies in closeness to God and adherence to the Two Weighty Things.
Supervised by Sadegh Khademi
