Bismillāh.
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وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَىٰ أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا
And from [part of] the night, pray the tahajjud (the late-night prayer) as an additional prayer for you; it is expected that your Lord will raise you to a Praiseworthy Station (Maqāmun Mahmūd).
(Sūrat al-Isrā No. 17, Āyat 79)
In Sūrat al-Isrā, after a series of divine injunctions, Allah ‘azza wajall addresses the Noble Messenger (s) with the above verse. This verse links the Prophet’s personal act of devotion—the optional late-night prayer—with a grand reward, a “Praiseworthy Station”. To understand the significance of this station, we turn to Hadīth.
Both Shīʿī and Sunni Hadīth explain the “Praiseworthy Station” mentioned in this verse as being the position of shafā‘ah (intercession). For example, the Sunni scholar Jalāl al-Dīn al-Suyūtī narrates in his Tafsīr al-Durr al-Manthūr that ‘Abdullāh ibn ‘Umar said: Indeed, on the Day of Judgment, people will become kneeling, every nation following its prophet, saying: ‘O so-and-so! Intercede for us,’ until the intercession reaches the Prophet (s). That is the Day when Allah will raise him to the Praised Station (al-maqām al-mahmūd).
‘Allāmah Tabātabā’ī in his tafsīr quotes from Tafsīr al-‘Ayyāshī on the authority of ‘Ubaydah b. Zurārah concerning عَسَىٰ أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا – Maybe your Lord will raise you to a praised station (Q 17:79) from Imam [Mūsā] al-Kāzim who said: On the Day of Resurrection people will rise for forty years: The sun will be ordered to descend right over the heads of the people. They will be bridled by sweat, and the earth will be ordered not to absorb any of their sweat. People will resort to Adam to intercede for them, but he will refer them to Noah. Noah will refer them to Abraham; Abraham will refer them to Moses; Moses will refer them to Jesus. Jesus will refer them to Muhammad: “Go to Muhammad, the Seal of the Prophets.” Muhammad will tell them, “I am for it!” So, he will set out for the gate of Paradise and will knock. He will be asked, “Who is it [at the door]?” while God knows best. Muhammad will answer, “Open the door!” When the gate opens, he meets his Lord and thus prostrates himself. He does not raise his head [from prostration] until he is told, “Speak! Ask and you shall be granted! Intercede and your intercession shall be accepted.” He will raise his head, meet his Lord and thus prostrate himself again. The same will be said to him. So, he will raise his head [and start interceding], to the point that he will intercede even for those who have been burnt by the Fire. On the Day of Resurrection there will no one among all nations more honorable [to God] than Muhammad. This is what God says: Maybe your Lord will raise you to a praised station (Al-Mīzān, English translation by T. Raja, v 25, pp 256-6)
This belief in the shafā‘ah of the Prophet sallallāhu ‘alayhi wa-ālihi wasallam was agreed upon by most Muslims for centuries, and was only questioned by some, such as the Wahhabi movement in recent times.
The concept of shafā‘ah is a divinely established means for people to attain salvation. Its true nature can be grasped by looking at its linguistic roots. The Arabic word shafā‘ah is derived from the root shaf‘, which means to join or combine something with a similar thing. This linguistic origin provides a crucial insight: the one being interceded for must possess some inherent similarity or connection to the one interceding. It is not an arbitrary act of a third party. Rather, it is the result of one’s actions and their inherent worthiness. A deserving person, who by themselves is too weak to reach a certain level of spiritual perfection, is elevated by the intercession of a more perfect being.
This entire concept must be understood firmly within the framework of Tawhīd, the absolute oneness of Allah subhānahu wata‘ālā. Intercession is not an independent power held by anyone. It is a gift, a divine permission from Almighty Allah. The intercessor, whether it be a prophet, an imam, or a righteous person, acts only by Allah’s will and permission.
We pray that Allah blesses us with the intercession of His messenger (s), and that we can attain our potential of proximity to Him.
Source: Ghulāmalī Sanjarī, Darsnāmeye Aqāide Islāmī, ‘Allāmah S.M.H. Tabātabā’ī, Al-Mīzān, v. 25.
ALI 704: Foundations of Islamic Epistemology
This is an 8-session online course on How we know what we know. The course will explore the foundations of Islamic epistemology, laying the groundwork for a deeper, more thoughtful understanding of Islamic beliefs.
Through guided discussions, we will explore key questions such as:
- What are the sources of knowledge in Islam?
- How can we trust reason, senses, or revelation?
- How do we recognize logical fallacies?
This is the first course in a planned series on Islamic theology (ʿAqāʾid), inspired by the content of the contemporary Farsi works “Bee-Nehāyat” and “Ṭarḥ-e Wilāyat.” While rooted in profound philosophical and mystical insights, the course is designed to be fully accessible—no prior knowledge of philosophy or mysticism is required.
Schedule: Eight Wednesday evenings from Sep 10 to October 29, 2025
Timings: 9 pm NY/Toronto; 6 pm LA/Vancouver times
Instructor: Sh. Muhammad Mahdi Kassamali. Fees: CAD $50.00
Registration: www.academyofislam.com/registration/