Also, the intercession of Christ (as) in the sense of...

Also, the intercession of Christ (as) in the sense of ransom, in order to purify the sins of his followers, or the martyrdom of Imam Hussayn for the sake of interceding his lovers and followers, is not acceptable, even though Imam Hussayn is one of the great intercessors on the Day of Resurrection, but it should be noted that his goal from martyrdom was not to intercede his advocators, but it was to protect the religion of Allah.

Upon the commentary of this verse, Imam Baqir (as) said: “The intercession of the Prophet (S) is only for those who are well-pleased (by Allah) from the point of action and speech, and they have lived with the love of Ahlul-Bayt (as) and have died with it.” [^2] In the book entitled ‘Mahasin’, there is cited a tradition from Imam Sadiq (as) who said: “The intercessors are the (immaculate) Imams (as), and the truthful ones among the believers.” [^3] The Messenger of Allah (S) said: “There will be no intercession for the doubtful ones, the disbelievers, and the rejecters.

But intercession is particular to the believers, the true confessors of Divine Unity.” [^4] The holy Prophet (S) said: “There will be there groups who can intercede before Allah and whose intercessions are acceptable: the prophets, the scholars, and the martyrs.” [^5] The holy Prophet (S) also said: “My intercession does not involve the one who does not mind (his) prayer and takes it light; and by Allah he will not arrive (near) me at the Pond of Abundance; and by Allah a drunkard is not of mine and will never arrive (near) me at the Pond.” [^6] Surah Ta Ha – Verses 110 - 111 يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِهِ عِلْماً وَعَنَتِ الْوُجُوهُ لِلْحَيّ‌ِ الْقَيُّومِ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْماً 110.

“He knows what is before them and what is behind them, but they (people) do not comprehend Him in (their) knowledge.” 111.

“And (on that Day, all) faces will be humbled before the Ever-Living, the Self-Subsistent (Allah), and whoever bears inequity will indeed be disappointed.” The Arabic term /‘anat/ is derived from /‘nwah/ with the meaning of humility before wrath and sovereignty, and the Qur’anic word /qayyum/ is called to one who is subsisting to his own essence and is the protector of every thing and who has given the cause of consistence of every thing to that thing.

And the Arabic word /xaba/ is derived from /xaybah/ with the sense of ‘failure, despair’.

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